Commentary on Isaiah, Commentary on Isaiah · Chapter 6

Commentary on Isaiah · Commentary on Isaiah · Chapter 6

p. 63THE VI. CHAPTER.

Verſ. 1. In the yeere of the death of king Vzziah I ſaw alſo the Lord alſo ſitting vponupon an high throne and lifted vp, and**Or, with his lowe… parts he the lower parts thereof filled the Temple.

THey hauehave been woont to begin the 6. Chapter heere, but ſome thinke it is the beginning of this booke; and therfore that the Propheſies of Iſaiah were not well collected and gathered together, alledging this reaſon, that y^e Prophet refuſeth to take vpō him y^e office of teaching, 1which he would hot hauehave done, if he had exerciſed 2it before: and that he ſeemes altogether 3a nouice, ſeeing he yet knew not his vocation. Moreouer that heere he declares how he had now ſeene the Lord, and not before. But I thinke theſe reaſons are not of any value, as I hauehave touched heretofore, and therewithall I anſwere, that it ought to ſeeme no new thing that the Prophet ſhould be caſt as it were into a ſwound, and ſo aſtoniſhed with this ſtrange viſion, that he ſhould vtterly forget he was a Prophet: for there was no part in him which was not abaſhed at the preſence of God; and therefore as one amazed he willingly ran into ſome hole, or rather thinking himſelf but a dead man, he thought verily he ſhould hauehave giuen vp the ghoſt. And it is very neceſſarie that the children of God ſhould be thus touched, when God letteth them perceiue the ſignes of his preſence, to the end they may be humbled and confounded in themſelues. Adde alſo, that God meant thus to feare the rebellious people in the perſon of his ſeruant, and therefore it is no maruell if he excuſe himſelfe being ſo aſtoniſhed with feare; as alſo in regard that he had not before felt the weight of his charge as now he did, after the maieſtie of God had thus euidentlie appeared vntounto him.

But why was not this viſion giuen him in the beginning? I anſwere, Queſt. Anſ. it was neceſſarie in regard of the time, to confirme him more and more in the execution of his office. An example whereof we may ſee in the Apoſtles, for in the beginning they were ſent with commandement, not to paſſe the bounds of Iudea, but after Chriſt roſe againe,Mat. 10.5. Iohn 20.22. Act. 2.3.Matt 10:5John 20:22Acts 2:3 he eſtabliſheth them anew in a ſolemne maner. He breatheth on them, and tels them that they ſhould receiue the holy Ghoſt; and contents not himſelfe therewith, but ſending downe the holy Ghoſt from heauen vponupon them in firie toongs, he put an extraordinarie power vponupon them. So according to the diuers mutations which happened in times and kingdomes, it was neceſſarie that Iſaiah ſhould be confirmed and approued againe by a new viſion: as well that he might be encouraged to conſtancie, and might with the more cheerefulnes follow his vocation in time to come, as alſo that his miniſtrie might be authoriſed among the Iewes by the authoritie of God. This reaſon to me ſeemes ſufficient why he had not this viſion at the beginning, but had it rather ſometime after he began to teach.

Now that this booke takes not his beginning 1here, it ſufficientlie appeares by that we hauehave ſeene in the former preface, which is much more cleare and proper then this. And becauſe all paſſage might be ſtopped by 2the deſperate obſtinacie of this people, it was neceſſarie he ſhould begin his ſpeech with this vehemencie here ſet downe: as alſo becauſe it is very likely that he had exerciſed 3the function of teaching a long time vnderunder king Vzzias, who was dead as I thinke before this propheſie was publiſhed. Laſtly, the Prophet 4by theſe words ſignifies, that God appeared p. 64vntounto him after he had alreadie begun to execute his office.

Some by Death vnderſtand the Leproſie wherewith this king was ſmitten,2. King. 15.52 Kgs 15:5 which was indeed a ciuill death, becauſe the king was conſtrained to forſake the companie of men, and to leaue the gouernment of the kingdome: but I had rather take death in his proper ſignification. Thus I thinke then, to wit, that Iſaiah propheſied the former things frō the time of Vzziah, at that time when he was ſtrucken with Leproſie, and that Iſaiah had this viſion after his death, at that time when Iothan ſhould ſucceed him. For we know how the change of kings do bring diuers ſturres and hurly burlies, ſo as it is no wonder if Iſaiah were confirmed againe in his calling. Alſo the propheſie it ſelfe which followes will declare ſufficientlie that he had preached ſometime before he had ſeene the Lord. For the blinding of the people is heere ſpoken of, whereof the Prophet had ſuch experience, y^t their ſtubburnnes might hauehave cauſed him to hauehave giuen ouer that which he had begun, ſeeing he loſt all his labour. The Lord then confirmes him by this viſion, to the end all diſcouragemēts being ſet apart, he ſhould manfullie continue to do his dutie, and goe on with that which he had begun by the commandement of the Lord.

Obiect. I ſaw the Lord.] Some aske how Iſaiah could ſee the Lord, who is a ſpirit, and therefore can not be ſeene with corporall eyes: and alſo becauſe the vnderſtandings of men are not able to mount vp to his infinit greatnes, how it can be that he ſhould comprehend him vnderunder a viſible forme? Anſ. But we muſt note, that as oft as God ſhewed himſelfe to the fathers he neuer appeared vntounto them in his whole eſſence, but as men were able to comprehend him, according to their capacitie. For it is not inconuenient (albeit men creepe heere as it were vponupon the earth, or at the leaſt are very low beneath the heauens) that God ſhould deſcend downe vntounto them, ſo as the beames of his glorie ſhould appeare vntounto them as in a glaſſe. Such a forme then was repreſented before Iſaiah, whereby he taſted and ſaw the incomprehenſible maieſtie of God as farre as his weakenes could beare. And therefore he attributes a ſeate, a garment, and a bodily ſight vntounto him. Whence wee may gather a very profitable doctrine, to wit, that as oft as God ſhewes any ſigne of his preſence, we are to know for certaine that he is preſent by vsus: for he deceiues not in giuing vaine repreſentations, as men wickedly diſfigure him by their fooliſh inuentions. Becauſe this repreſentation then was a true teſtimonie of God his preſence, Iſaiah rightly affirmes that he ſaw him. As when it is ſayd that Iohn ſaw the holy Ghoſt in the likenes of a Doue,Matth. 3.1.6Matt 3:1Matt 3:6 the name of the ſpirit is transferred to the ſigne, becauſe he ſhould not doubt but it was the holy Ghoſt which reſted vpō Chriſt.

Obiect. It is demanded in the ſecond place who this Lord ſhould be. S. Iohn in the twelfth of his Goſpel teacheth and that truly, Anſ. that it was Chriſt, becauſe God neuer ſhewed himſelfe to the fathers but in his eternall Word, and only Sonne. And yet ſome notwithſtanding do reſtraine this amiſſe to the perſon of Chriſt in my iudgement, ſeeing the Prophet giues him indefinitly the name of God. The name Adonai, which ſeemes beſt to appertaine to Chriſt, fauours their opinion nothing at all, for it is often attributed vntounto God ſimply, and without relation. Mention is made of God in this place then without determining of either end: yet notwithſtanding one may properly ſay, that Iſaiah ſaw the glory of Chriſt,Col. 1.15.Col 1:15 becauſe he was the image of the inuiſible God from euerlaſting.

Sitting vponupon a ſeate.] He could not hauehave better deſcribed the maieſtie of God in regard of the circumſtance of the place then vnderunder the perſon of a Iudge, to the end his maieſtie might the better awaken the Iewes, and we ſhall ſee hereafter the horrible iudgement which the Lord pronounceth from his ſeate. But to the end we thinke not the Prophet ſhould inuent how he could paint out God, we muſt note that he faithfullie repreſents the ſame ſhape and forme which was exhibited and ſhewed vntounto him. Obiect. Now ſome may doubt whether the Prophet was brought into the Temple, or whither theſe viſions were reuealed vntounto him ſleeping. Anſ. Although they are wont to bring many reaſons for the one or the other expoſition, which leaues it in ſuſpence, notwithſtanding the moſt probable coniecture is, that although he were out of the Temple, in the houſe, or in the fields, yet that this viſion might be giuen him as to the reſt of the Prophets.

And with his lower parts.] Almoſt all the expoſitors do vnderſtand this of the fringes of the garment; although it may be referred to the verges of the iudgement ſeate: ſo as his meaning is to ſhew that the greatnes of God was ſuch, that it ſpread it ſelfe throughout all the parts of the Temple. He alſo meanes to attribute a more excellēt and glorious forme vntounto God, then to any humane creature whatſoeuer. And that he thus appeared in the Temple, it doth yet adde greater authoritie to the viſion, becauſe he had promiſed his preſence to his people there, and there the people waited for anſwers, according as Salomon had expreſly declared at the dedication of the Temple, 1. King. 8.30. To the end then the people might know that theſe things proceeded from God (vponupon whom they called dayly, and vponupon whom in a vaine confidence they were puffed vp) this viſion was ſhewed to the Prophet in the Temple. Now this muſt needs obtein great credit among them, when it was preached aloud that this was no word of any mortall man, but a diuine oracle comming downe frō God, whoſe name they had wont boldly to vſurp as oft as they would attribute vntounto themſelues any great matter. For this indeed was a very ſharp and an odious propheſie, and therefore had the greater need of ſound confirmation. And it is alſo a thing vſuall among the Prophets of God, namely, that he ſpake vntounto them from his Temple and from his Sanctuarie.

Verſ. 2. The Seraphims ſtood vponupon it, p. 65eueryevery one had ſixe wings; with twaine he couered his face, and with twaine he couered his feete, and with twaine he did flie.

HAuing teſtified that God had appeared vntounto him full of maieſtie and glorie; he addes that the Angels were about him, which he calles Seraphims, in regard of their feruencie. Now although the etymologie of this word is well enough knowne, yet diuers reaſons are brought on both ſides. Some affirme they are called Seraphims, becauſe they burne with the louelove of God: others, becauſe they are ſwift as fire: others, becauſe of their brightnes. Howſoeuer it be, the incomprehenſible maieſtie of God is ſet forth vntounto vsus in this deſcription, as by the ſunne beames, to the end in them we might learne to conſider and adore ſo admirable and excellent a glorie. Many thinke there were two Seraphims,Exod. 25.Exod 25 euen as there were two Cherubims, which compaſſed the Arke. I willingly receiue this opinion, and yet I dare not affirme any thing, where the ſcripture is ſilent. Now in regard it is an vſuall thing in the ſcripture to appropriate the deſcriptions which are made of God, to the ſignes, the vſe whereof was ordinarie, and the knowledge thereof familiar among the faithfull; it may be the Prophet ſaw ſuch a figure. In the meane while I ſo continue to hold this as a probable coniecture, that yet notwithſtanding I hinder not any to receiue a contrarie interpretation, if any can bring better warrant, for Daniel ſaw thouſands of Angels, and not two only. Dan. 7.10.

Six wings.] This figure is not without reaſon. 1For theſe wings thus compoſed, conteined ſome myſterie, which y^e Lord would not hauehave whollie hidden. The two by which the Angels flie, ſignifie nothing elſe but their readineſſe and nimbleneſſe to execute the commandements of God. And ſeeing the analogie of this thing is certaine and …uident, I hope thoſe which are not contentious will 2eaſily agree thereunto. The other two wherewith they couered their faces, ſufficientlie ſhew, that the Angels themſelues can not beare the brightnes of Gods maieſtie; yea, that they are dazled with his looke, euen as we are when we behold the ſunne in his brightnes. And if the Angels can not beare the maieſtie of God, how great ſhall the raſhnes of men be if they ſtriue to attaine thereunto? Let vsus learne then to enquire no further of God then is lawfull and expedient, in ſuch wiſe as our knowledge may ſoberly and modeſtly taſte that which yet is very farre off from our capacitie. Yet notwithſtanding the Angels do not ſo couer their faces as that they ſhould vtterly depriue themſelues of any ſight of God, for they flie not at randon. So we alſo may behold God, but yet ſo farre foorth as the weakenes of our vnderſtanding can endure. There is a little more difficultie 3as touching the other two wings. For ſome thinke they hauehave their feete couered, leſt they ſhould touch the earth, and ſo get ſome ſoile from thence, as wee our ſelues and others hauehave been wont to doe. For euen as in walking we gather duſt & filth, ſo whileſt we remaine vponupon the earth we are infected, as with touching ſome contagious thing. Whence we may learne, that the faithfull ſhall hauehave no acquaintance with the Angels, vnleſſe they flie aloft, being no longer glued to the earth. This is the expoſition which ſome bring. But I am rather of their opinion who thinke theſe wings had a cōtrarie vſe to thoſe which were aboue rehearſed: for euen as they couered their faces with wings aboue, leſt they ſhould be ouerwhelmed with the exceeding brightnes of God; ſo had they wings beneath, to couer themſelues from our ſight. Now if it be ſo that wee can not behold ſo ſmall beames of the brightnes of God which glimmereth in the Angels but we be by and by dazled; how can we behold that moſt excellent and bright maieſtie of God which is able to ſwallow vp a… our reaſon? Let men learne then that they are farre remote from the perfect knowledge of God, ſeeing they are vnable to attain… ſo farre as to the Angels. This expoſition I take to be the beſt, and yet I reiect not the firſt.

Verſ. 3. And one cried to another, and ſaid, Holy, holy, holy, is the Lord of hoſts: the whole world is full of his glorie.

IT was neceſſarie all theſe things ſhould be repreſented to the Prophet in a viſion, to the end that not only the people but euen Iſay himſelfe ſhould be the more moued. For there was no leſſe neede in regard of him, then of all the people, ſeeing he was to ſuſteine very hard and difficult aſſaults; neither could he hauehave boldly denounced theſe things, vnleſſe he had been firſt confirmed. The people alſo being …dmoniſhed by this viſion how exceeding g…eat and fearefull the maieſtie of God wa…, who pronounced this ſentence againſt them, ſhould be terrified therewith in good earneſt. This God (at whoſe only look… the Angels themſelues tremble, and whoſ… praiſes they continuallie ſound forth with full voyce; laſtly, whom they ſerue and obey) came forth vponupon his throne: but men whom he had vouchſafed to adopt for his children, proudly with obſtinacie reſiſted him. Now when we heare that the Angels are continually buſied in ſounding forth Gods glorie, let vsus know that their example is ſet before vsus for our imitation.To be occupied in celebrating Gods praiſes, is the higheſt ſeruice we can do him. For it is the higheſt ſeruice we can do vntounto him to be occupied in celebrating his praiſes. In as much then as he herein makes vsus companions with his Angels, it is to the end that whilſt we wander here below, we ſhould notwithſtanding be conioyned and made like to the heauenly inhabitāts. Laſtly, to the end the harmonie between vsus and the Angels may be perfect in all points, it behoues that the praiſes of God doe not only ſound vponupon our tongues, but that all the actions of our life be referred thereunto; which we ſhall then do when we endeuor to doe all things therein to the glory of God. p. 66The Auncients hauehave vſed this teſtimonie againſt the Arians when they would prooue the three perſons in the one eſſence of God.Holy, Holy, Holy. I miſlike not their iudgement, although if I ſhould hauehave to deale with heretikes, I had rather vſe ſtronger arguments, for they triumph and become the more hardened when we contend againſt them with ſuch places as are not ſufficientlie plaine and euident, as heere they might readily anſwer, that by the number of Three in this place was ſhewed a perfection (as in many other places of the ſcripture beſides.) Although I doubt not but the Angels doe heere ſet forth one God in three perſons (and to ſay the truth, we can not magnifie God, but we muſt by and by celebrate the praiſes of the Father, of the Son, and of the holy Ghoſt) yet notwithſtanding I take it we ſhould rather vſe more ſolid teſtimonies, to the end that whileſt we go about to prooue the chiefe article of our faith, we expoſe not our ſelues to the ſcoffes of heretikes. So then by this repetition there ſhould be rather ſhewed an vnweariable continuance of praiſing, as if the Prophet had ſayd, The Angels neuer ceaſed their melodie in ſinging the praiſes of God: as indeed his Holineſſe miniſtreth to vsus infinite matter thereof.

The whole world is full. Word for word it is, The fulneſſe of whole earth: which we may referre as well to the fruits, liuing things, as to all ſorts of riches wherewith God hath furniſhed the earth; and ſo the ſenſe ſhould be, that in this adorning of the earth, and the diuers furnitures which are in it, we may ſee the glorie of God to ſhine, becauſe they are ſo many teſtimonies of his fatherly louelove towards vsus. Notwithſtanding the moſt ſimple and naturall ſenſe is, that the glorie of God filles the whole world, and is ſpread abroad throughout all the quarters of the earth. And in mine opinion there is heere a cloſe oppoſition, by which he beates back the fooliſh ouerweening of the Iewes, who imagined the glorie of God was ſhewed no where elſe but vponupon them, as if they meant to ſhut it vp in their Temple. Now Iſaiah ſhewes that it is ſo farre off from beeing ſhut vp within ſo narrow bounds, that it fi…es the whole earth. And this agrees to the propheſie which will afterwards follow touching the blinding of the Iewes, for thereby he hath giuen entrance for the Gentiles into the Church of God, in regard they ſupplied the emptie and forſaken place of the Iewes.

Verſ. 4. And the lintels of the doore cheekes mooued at the voice of him that cried, and the houſe was filled with ſmoke.

THis noyſe of the poſts ſufficiently ſhewes that it was no voyce of man which the Prophet heard; for there is no mortall man that is able to make the poſts and threſhold of an houſe to ſhake with his voyce. Now the Lord meant not only to confirme his voyce to the Prophet, but to men alſo, and that for euer, that ſo it might be knowne throughout all ages. Let vsus know then that the voyce of God is confirmed to vsus at this day by this ſound, to the end we alſo ſhould tremble as oft as he ſpeaketh: for if the dumb and inſenſible creatures are moued therewith, what ought we to do; we, I ſay, which feele, ſmell, taſte, and only vnderſtand it, to the end we ſhould holily and reuerently obey his holy word?

The houſe was filled with ſmoke.] This was a common and an ordinarie ſigne which the Lord vſed among the auncient people: for as ſoone as Moſes entred into the Tabernacle we reade that the ſmoke was ſpread,Exod. 33.6.9.Exod 33:6Exod 33:9 ſo as the people could neither ſee Moſes nor the Tabernacle. The ſmoke then which Iſaiah deſcribes was no new thing; but God according to his accuſtomed maner meant thereby to t…ſtifie that he would manifeſt his power in executing iudgement vponupon this people.

But ſome may aske why the Lord would manifeſt his preſence by this ſigne rather then by an other? Queſt. Anſ. A twofold anſwere may be giuen to this queſtion. Firſt, becauſe the Lord 1hath alwayes been bent to repreſſe the boldnes of men, to the end they ſhould not enquire further into his Maieſtie then was meete, being alwayes prone (euen all of vsus) to be prying ouermalepertly and raſhly in this regard. Wee would pearce aboue the clouds and ſearch into the very ſecrets of Gods counſell, and in the meane while neglect that which is before our feete. From thence ariſeth this laberinth of errors, in which after y^e ſpirits of men are enwrapped, they forthwith fall to ſerue falſe gods: for mē no ſooner giuegive leaue vntounto thēſelues to forge what they liſt of God in their fantaſie, but they by and by therewithall enterpriſe they care not what againſt him. And therefore it is not without cauſe that he hath oppoſed this ſmoke, thereby to admoniſh men of their weakenes. And yet he would not hauehave them to be either blind, or beſotted with the blockiſhnes and error of the Papiſts, who at this day couer ignorance vnderunder the name of ſimplicitie: but he forbids to ſearch or prie further into the heauēly myſteries then that which is manifeſted vntounto vsus by himſelfe in his word: for that (as S. Auguſtine Auguſtine.ſayth) is a very learned ignorance. Wherefore as oft as mention is made of the like ſmoke, let vsus know it is as a bridle by which we ought to be kept in awe, that we ſhould not be too curious in ſearching into the counſels of God. Secondly, this ſmoke was to ſtrike a feare into 2them, as we ſee when Dauid deſcribing God to be terrible and angrie, ſayth, that cloudes and darknes are round about him, Pſal. 97.2. which alſo agrees very well to this place, becauſe he pronounceth an horrible iudgement, to wit, the blinding of the Iewes. Some would hauehave this a forerunner of y^e fire which ſhould burne the Temple: but that which I hauehave ſet downe is more probable.

Verſ. 5. Then I ſayd, woe is me, for I am vndone, becauſe I am a man of polluted lips, and I dwell in the midſt of a people p. 67of polluted lips: for mine eyes hauehave ſeene the King and Lord of hostes.

NOw the Prophet telles in what manner he was effectuallie touched with this viſion, to wit, that hee was ſo terrified with the feare of Gods preſence, that he thought himſelfe vndone. And hee addes the reaſon wherefore he thought thus of himſelfe: Becauſe (ſaith he) I am of polluted lips. I wonder why S. Ierome hath turned it, Becauſe I held my peace, ſeeing there is no ambiguitie in the word. It is true that the verb Damah ſignifies to hold ones peace, but in this place there is a certaine note of the verb paſſiue which is added. It may alſo be tranſlated thus, Wo vntounto me for I am brought into ſilence: becauſe ſilence is often taken for death in the ſcripture, and it is ſayd, that thoſe which are buried are in ſilence. But ſeeing it is all one as touching the ſenſe, I will not contend much about the tranſlation. His meaning is then, that he was ſo terrified with the ſight of God, that he became as a dead man. And indeede there is no cauſe why we ſhould wonder at this; for man muſt be wholly brought to nothing in regard of his fleſh, to the end he may be renued according to God. Whence is it that men liue, that is, that they thinke they liue, being puffed vp with the knowledge of their owne reaſon and power, but becauſe they are ignorant of God? And ſo before he reueale himſelfe to vsus we thinke we are gods rather then men, but when the Lord appeeres, then we begin to feele and perceiue what wee are. Frō thence comes that true humilitie which conſiſts in this, that men attribute nothing to themſelues, but depend wholly vponupon God. Wherefore this and ſuch like places vpō this argument, ought to be diligentlie obſerued. Now it was an ordinarie thing with the holy fathers to crie,Iudg. 13.22.Judg 13:22 I ſhall die, I am vndone, as oft as they ſaw God. Wherfore before our minds be well awakened by approching to God in good earneſt, our life is nothing elſe but a vaine imagination: we are in darknes, wherein it is very hard to diſcerne truth from error: but when we are come into the light, it is eaſie to diſcerne the one from the other. So when God comes to vsus he brings the light with him, to the end we may ſee that we are nothing, which yet wee can not perceiue whileſt we are puffed vp with a vaine opinion of our ſelues before.

Obiect. Yet mine eyes hauehave ſeene.] Is it the ſight of God which brings death to men? For it ſeemes ſtrange that the looke or preſence of God ſhould take away the life, whereof he is the fountaine. I anſwere, Anſ. that this falles out by accident, and in reſpect of our owne default, and not from the nature of the Lord. Death is in our ſelues, and we perceiue it not but when it is compared with the life of God. And without all queſtion this is it that the Prophet here meanes. For he ſaith not ſimplie, I am dead, but he addes the reaſon, namely, becauſe he is of polluted lips.

Queſt. But why reſtraines he pollution to the lips? Was hee pure in his vnderſtanding, in his thoughts, and in the other parts of his body? I anſwere, Anſ. The Prophet toucheth that which was the principall and moſt precious thing in him, to wit, his tongue, which was dedicate and conſecrated to God, by whom he was inſtituted a Prophet. And although otherwiſe he was a ſinner, yet notwithſtanding in regard of the holy office which he exerciſed, he was ſpecially conſecrated in this part. And yet in as much as he anſwered not to the holines of God, he confeſſeth he is polluted, yea euen in that part which is the moſt holy in him. And this I take to be the ſimple and natiue ſenſe of this place, although the expoſitors hauehave ſayd nothing touching it hitherto.

In the mids.] This is added by way of expoſition. For here he puts himſelfe among the people, no otherwiſe then as one who felt himſelfe guiltie of the pollution of the whole body, and forgets the puritie he had receiued of God, becauſe he was vnable to ſtand before him. Hence it appeeres, how ſuch erre as thinke the Prophet feigned as the common people are wont to doe, who forge diuers inuentions of God. For as I hauehave ſaid, the preſence of God is the confounding of the fleſh, becauſe it ſhewes vsus that we are nothing in our ſelues. He which ſeeth God, and is guiltie of his owne miſerie, what can he feele but his owne perdition? becauſe God is the Iudge, from whom nothing can be hidden, or vnknowne; in whoſe preſence all our puritie becoms impuritie. And if this befell the Prophet, what may wee thinke of our ſelues? for what are wee in compariſon of him? Although God hath begun to purge vsus, yet muſt wee alwayes acknowledge our vncleanenes, the reliques whereof we ſhall alwayes feele in our fleſh. From this place alſo we are to gather a generall doctrine, to wit, that mens mouthes are polluted and impure if they be not purged of God.All doctrines of men ſmell of impuritie. Whence it followes, that all humane doctrines do alwayes ſmell of their impuritie: for there is nothing pure, but that which proceeds frō the Lord.

Verſ. 6. Then flew one of the Seraphims vntounto me with an hote coale in his hand, which he had taken from the altar with the tongs.

THe Prophet ſhewes what remedie was giuen him after he had been thus terrified, and as he thought to death: and this confirmes that which I hauehave ſaid alreadie, to wit, that the puritie of the lips comes from God only, for men can bring nothing of their owne which is not vaine and impure. If any obiect, it is abſurd that the Lord ſhould purge him now, as if his toong had been impure and prophane before, which notwithſtanding was the organ of the holy Ghoſt: I hauehave heretofore ſufficientlie anſwered this obiection. True it is that the Lord had purged him before, but according to his meaſure. The purgation which is now added is greater, becauſe it hath his degrees and increaſings, which no man can whollie obtaine at the firſt. Wherefore we muſt not gather that p. 68the Prophets lips were impure before, becauſe they are now purged: but wee are to regard to what end this was done, namely, becauſe the Lord would augment and increaſe his graces in him, and rayſe him vp higher in dignitie, to the end he might hauehave greater authoritie among the people; and this was requiſite by reaſon of the times, and of the mutation which was then in the ſtate. The fire is taken from the altar, as diuine and heauenly, becauſe the law forbad to take any ſtrange fire from thence: the reaſon is, in regard that whatſoeuer men doe mingle with ſacred things, can not but be a meere profanation. Wherefore Iſaiah was taught by this figure, that all puritie floweth from God only.

Verſ. 7. And he touched my mouth, and ſayd, loe, this hath touched thy lips, and thine iniquitie ſhall be taken away, and thy ſinne ſhall be purged.

WE ſee how God ſtoopes downe to the weakenes of humane ſenſe. He puts the tongs in the hand of one of y^e Seraphims; to the end he may take a cole from the Altar and applie it to the Prophets mouth. This was done in a viſion: yet notwithſtanding God rayſed vp the vnderſtanding of the Prophet by the help of this outward ſigne. But wee muſt not thinke that the cole had any vertue in it ſelfe, as ſuperſtitious people imagin hidden vertues in magicall arts: there is nothing of all this heere; for it is one God and none other which can purge vncleannes from any part whatſoeuer. The Angell was heere the miniſter of the purgation, but he was not the author of it; to the end we poſt not that ouer to another which belongs to God alone. And this the Angell himſelfe expreſſeth clearely, in that he attributes nothing to himſelfe, but taking the holy pledge which he had receiued of God, he applies it as a ſacrament to the mouth of the Prophet: not as if he could not hauehave been clenſed without the cole, but becauſe this viſible ſigne was profitable for a witnes and confirmation of ſuch a thing. And this alſo is the vſe of Sacraments,The vſe of Sacraments. namely, to confirme vsus according to our weakenes. For we are not Angels to behold the myſteries of God without any helps; and therefore he lifts vsus vp to him by little and little, and as it were by ſteps.

Behold he hath touched.] He ſhewes how the confirmation which was giuen by the ſigne was not in vaine,God giues vsus the thing ſignified in the Sacramen…s, and feeds not our …ies there with emptie ſhadowes. but that the thing which was ſignified by it was forthwith granted, ſo as Iſaiah well perceiued he was not deceiued. Whence we may gather, that the thing it ſelfe is giuen vsus in the Sacraments with the ſigne. For the Lord feeds not our eyes in the Sacraments with bare and emptie figures, but he ioynes the truth it ſelfe with them, to teſtifie that he works by the ſignes effectuallie. And wee muſt note this ſo much the more diligently, as there are few at this day who are acquainted with the true vſe of the Sacraments; as alſo in regard that commonly there are contentions among many holy and learned perſonages, euen about this matter. Now in the firſt place we muſt hold this article,The truth neuer ſeparated from the ſignes, y…t they muſt be diſtinguiſhed. That y^e truth can neuer be ſeparate from the ſignes; although it ought to be diſtinguiſhed. For we ſee and feele the ſigne; as the bread which is giuen vsus by the Miniſter in the Supper: and becauſe Chriſt muſt be ſought in heauen, it behoues vsus that our thoughts be caried thither. Notwithſtanding he offreth his body by the hand of the Miniſter, to the end the faithfull might truly inioy it;Faith. prouided that they aſpire to heauen by faith where he is. He giues it then to the faithfull who raiſe vp their minds to him by faith, becauſe he can be no deceiuer.

Now the vnbeleeuers receiue the ſigne indeed, but becauſe they lie groueling vponupon the earth, and aſcend not vp into the kingdome of Chriſt, they are not partakers of the veritie, becauſe that he which hath not faith, can not lift vp his thought to God, and therefore can not be partaker of Chriſt. It is faith only which opens vsus the gate into the kingdome of God: wherefore whoſoeuer will liue by the fleſh of Chriſt, it is neceſſarie that he be lifted vp farre aboue all humane ſenſe into heauen by faith. In a word,The Spirit. there is nothing but the ſpirit of God only which can make vsus partakers of this Communion: yet notwithſtanding it followes not thereupon that the truth of the Sacraments ſhould be diminiſhed by the vnbeliefe of men, ſeeing God alwaies of…reth the ſpirituall thing, but the wicked leaue it behind them; euen as the grace of God by the Goſpell is offred to all, but all do not receiue it, although they heare it, and be conſtreined to conſent to the truth of it.

Moreouer we learne from this place,The Word and Sacraments muſt go together. that the Sacraments are neuer ſeparated from the word, for the Angell rep…eſents not a dumb perſon in this place; but after he hath giuen the ſigne, he by and by addes the word, to ſhew the end of it: for it could hauehave been no Sacrament, vnleſſe the word had alſo been ioyned vntounto it, whereby Iſaiah might vnderſtand wherefore the cole was put to his mouth. And therefore let vsus know that the principall part of the Sacraments conſiſts in the word, which without it are but meere corruptions; as wee ſee at this day how the Sacraments in the Papacie are commonlie turned into meere may-games. Now the ſumme is, that there ſhould remaine no impediment why Iſaiah ſhould not now ſuſteine the perſon of God, being perfectlie clenſed, and pure from all ſpot.

Verſ. 8. **Or, after.Alſo I heard the voyce of the Lord, ſaying, whom ſhall I ſend? and who ſhall goe for vsus? Then I ſaid, Heere am I, ſend me.

THe Prophet begins now to declare the end of this viſion, and why the Lord appeared in ſo glorious a maieſtie to ordaine him a Prophet againe, to wit, becauſe he was to carrie an incredible ambaſſage touching the blinding of the Iewes: he is made more p. 69certaine then of his vocation in ſo odious a matter, to the end that treading all feare of man vnderunder his feete, he may obey the commandement of God, for there is nothing that ſo ſecureth the minds of the faithfull, as whē they know they ſerue God. He had alſo another teſtimonie, to wit, that he was purged of God, and this was ſufficient to make him vndertake the hardeſt burthen which could be impoſed vponupon him.

Whom ſhall I ſend?] The Prophet brings in the Lord ſpeaking, as if he could find no man fit to do this meſſage. Some thinke that the blockiſhnes of the Prieſts and Prophets is heere touched, becauſe not one amongſt them was able to teach, although they were many in number. Now although this reaſon hath ſome colour, yet I had rather refer it to the certentie of y^e vocation of the Prophet, to wit, that the Lord called him not forth at randon, but with choice. This is then a graue deliberation which the Lord takes as touching him whom he ſhould ſend: not that he doubteth but theſe maners of ſpeech are in regard of vsus, euen as when he ſayd, I will goe downe, and ſee, Gen. 28.21. For God, to whom all things are manifeſt, needs no inquirie: but to the end that men may not thinke he haſtens too much in doing any thing, therefore he applies himſelf to their cōmon maner of ſpeech. So whē he asks, Whom he ſhould ſend, he ſignifies, that he needs not a common perſon, but an excellent Teacher in the execution of ſo great a charge. Hence wee are to gather that the authoritie of Iſaiah was confirmed, to the end he might not only be held for a Prophet, but the chiefe among the Prophets. Who ſhall goe for vsus? I am of opinion indeede that this place notes out the three perſons in the Deitie, as elſewhere alſo, Let vsus create man after our image, Gen. 1.26. For God deliberates with himſelfe, and that in the plurall number. And no doubt but he here conſults with his eternall Wiſdome and Power, that is to ſay, with the Sonne, and the Holy-Ghoſt.

Heere am I.] This ſo prompt an anſwere ſets forth the greatnes of that readines which proceeds of faith. For he who before was like a dead man, feares now no difficulties at all. Whence we ſee, that this terror whereof we hauehave ſpoken heretofore, proceeded not from rebellion, as if he would flee the preſence of God, and refuſe the charge which was inioyned him: but becauſe he had neede of new grace, that ſo he might feele and know himſelfe ſufficient for the ſuſteining of this office. Whence it is to be obſerued, that we can neuer rightlie enterpriſe any thing, without certaine teſtimonie of our vocation: for without that,Hee that doubtes of his vocation, muſt needs ſtagger at eueryevery ſtep. we ſhall ſtagger and doubt at eueryevery ſtep.

Beſides, it is a great prop to vphold our infirmitie, when we feele that we are not deſtitute of neceſſarie gifts, but that God furniſheth vsus, to the end we may the more eaſily performe our charge. Moreouer it behoues vsus to be inſtructed by this excellent example of obedience, that as oft as the Lord calls vsus, we be readie and prepared to beare the burthen which he ſhall lay vponupon vsus, and that we refuſe it not, notwithſtanding all the difficulties which may ſtand in our way. When the Prophet ſaith, Heere I am, it is as much as if he ſhould hauehave ſaid, I am readie to execute that which God ſhall command me; for by this maner of ſpeech, obedience is often noted forth in the Scripture.

Verſ. 9. And he ſaid, goe, and ſay vntounto this people, yee ſhall heare indeed, but yee ſhall not vnderſtand: yee ſhall plainly ſee, and not perceiue.

IT appeares againe frō hence more clearly, how neceſſarie this viſion was for Iſaiah, to the end he might not faint in his courſe euen at the firſt puſh. For this was a great offence of mind vntounto him, that he muſt be faine to hauehave experience of ſuch an obſtinacie and rebellion in the people of God; and not for a yeere or two, but euen for more then ſixtie yeeres together. It was neceſſarie therefore that he ſhould be well armed, and to becom… euen as a wall of braſſe, that he might be inabled to ſtand againſt ſuch a rebellion. The Lord plainly teſtifies to Iſaiah then, that he ſhall hauehave to deale with obſtinate people, whom he ſhall do very little good vponupon; yet that he muſt not faint by taking offence at ſo ſtrange a thing, neither be diſcouraged by ſuch a ſtubburnnes; but y^t he is to ouercome all theſe temptations, and to paſſe beyond them with an inuincible courage. For the Lord admoniſheth him before hand touching that which ſhould come to paſſe: and it is as if he ſhould hauehave ſayd, Thou ſhalt teach, but without fruite, but yet ceaſe thou not for all that to inſtruct ſtill, becauſe I command thee:Miniſters are to yeeld obedience vntounto God: and to commend the ſucceſſe of their labors to the bleſſing of God. and though thou perceiue no fruite, yet be not therefore wearie: only obey me, and leaue all the iſſue of thy labour vntounto my wil. I forewarne thee touching theſe things betime, to the end thou ſhouldſt not faint nor turne aſide by reaſon of thy ill ſucceſſe, as though ſomething vnexpected were befalne thee. Adde withall, that he is commanded to detect their blind obſtinacie openlie, as if of ſet purpoſe he ſhould thunder out againſt them, and ſhould ſay, I know it very well that I ſhall loſe my labour, but I care not, it is enough for me that God approues of my actions, to whom my preaching ſhall be a ſweet ſmelling ſauour, although it bring death vntounto you, 2. Cor. 1.

Verſ. 10. Make the heart of this people fat, make their eare heauie, and ſhut their eyes, leſt they ſee with their eyes, and heare with their eares, and vnderſtand with their hearts, and conuert, and he heale them.

HEre the former ſentence is better expreſſed. For God not onelyonly admoniſheth Iſaiah that he ſhall loſe his labour in teaching; but alſo that he will cloſe vp the eyes of this p. 70people by his doctrine, thereby giuing them occaſion of greater blindnes and obſtinacie, which in the end ſhall worke their perdition. He ſignifies that the people being depriued of reaſon and vnderſtanding, ſhall periſh, and that there ſhall be no remedie left: notwithſtanding he therewithall aduertiſeth y^e Prophet, that his labour ſhall be an acceptable ſacrifice vntounto him, howſoeuer it bring ruine and death to the Iewes. And truly this is an excellent ſentence, not only becauſe Iſaiah foretelles the things which were accompliſhed in the kingdome of Chriſt, but becauſe it conteines a very excellent doctrine, the vſe whereof is perpetuall in the Church of God. Alſo thoſe who walke faithfullie in the miniſtrie of the word, ſhall be forced to feele the experience, of it: and we learne it by effect more then were to be wiſhed: but this hath been common to all the ſeruants of Chriſt, and therefore ought we to beare it with the greater courage, howſoeuer it be a great ſcandall to thoſe that ſerue God with a pure conſcience, Beſides, we are not only much offended hereby, but Satan vnderunder this pretext pricks his inſtruments forwards to bring their doctrine into the greater diſgrace; namely, that is not onelyonly without fruite, but alſo becauſe it doth hurt, ſo as it makes men more obſtinate, and works their confuſion. For many at this day hauing nothing elſe to reproch the doctrine of the Goſpell withall, affirme, that the preaching therof brings no other fruite but this, that it makes men worſe then they were before. Now whatſoeuer the euent be, yet notwithſtanding God declares that our miniſtrie pleaſeth him, becauſe we do that which he hath commanded.

Beſides, albeit our labours ſeeme vnprofitable, and that men caſt themſelues head-long into deſtruction, waxing more obſtinate, yet muſt we goe on ſtill, becauſe we do nothing of our owne will, and therefore to content our ſelues that we are approued of God. We hauehave cauſe to ſigh indeed when the euent anſwereth not our labour: and wee ought to be much in prayer vntounto God that he would giuegive his word efficacie. Yea, we are to lay the fault in part vponupon our ſelues, when we ſee ſo little fruite; yet are we not for all that to caſt away our weapons, or to forſake our charge. The truth muſt alwaies found forth from our mouthes, although there be no cares to heare it, yea, although the world be as blind and as ſenſeles as ſtones. For it is more then ſufficient that we faithfullie ſerue to the glorie of God, and that our labours are pleaſing to him: neither is the ſound of our voyce in vaine when it leaues the world without excuſe.

The faithfull teachers ought heere to receiue a ſingular conſolation, to fortifie themſelues the better alwaies againſt the offences which fall out eueryevery day by the rebellions of men, leſt they be thereby cooled: no, let them continue in their office with inuincible conſtancie. Now faraſmuch as this alſo is a generall offence, to wit, that the liuely word of God (at the hearing whereof all the world ought to tremble) ſtrikes thus the eares of men without fruit or profit; let the weake in faith learne alſo to ſtrengthen themſelues with this ſentence. We are wont to wonder how it can poſſiblie come to paſſe that the greateſt part of the world ſhould ſo furiouſlie reſiſt againſt God. And from thence alſo ariſeth this difficultie, to wit, whether that can be the heauenlie truth of God or no which is reiected without puniſhment; becauſe it is not likely that God would ſpeake to men, to the end they ſhould ſcorne him. But to the end our faith wa…er not, we muſt oppoſe this ſtay; namely, that the office of teaching was committed to Iſaiah, that in caſting abroad the ſeed of life, it ſhould bring forth nothing but death: as alſo that mention is not made heere of that which befell once, but it is a propheſie of the kingdome of Chriſt as ſhall be ſaid anon. Furthermore the circumſtance is to be noted, that Iſaiah was not ſent to all, but only to the Iewes: wherefore there is very great vehemencie in the particle demonſtratiue Hinneh, as if he ſhould ſay, The people whom the Lord had ſpeciallie choſen, heard me not; but ſhut their eyes in ſo manifeſt a light.

Therefore let vsus not maruell, if whileſt we ſpeake to thoſe who brag of the name of God, it happens to vsus euen as if we told a tale to deafe eares. True it is this is a ſharp meſſage that the Prophet ſhould ſay he is ſent of God to ſtop vp their eares, to ſhut their eyes, and to make their hearts fat, becauſe it ſeemes theſe things are nothing agreeable to the nature of God, and that therefore they are contrarie to his word. But we muſt not think it ſtrange if God auenge himſelfe vponupon the malice of the people by ſuch an extreme blinding of them. In the meane while the Prophet hath ſhewed heeretofore that the cauſe of this blindnes was in themſelues. For in commanding them to hearken, he teſtifies, that there is a doctrine fit for their inſtruction, if they would ſhew themſelues teachable; and that the light is offred to enlighten & leade them, if ſo be they would open their eyes.

All the fault then is imputed vntounto the people, becauſe they reiected ſo wonderfull a bleſſing of God. Whence the ſolution of the difficultie which we touched a little before, is more apparent. I grant it ſeemes very hard at the firſt bluſh, that the Prophets ſhould make the hearts of men more hard; ſeeing they bring the word of God in their mouth, by which as by a light men ſhould lighten and order their paths, Pſal. 119.105. And we know that Dauid giues it this title, Pſal. 19.9. It is not the office of the Prophets then to blind the eyes, but rather to open them. And heereafter this word is called perfect wiſedome, Chap. 8. Obiect. How comes it to paſſe then that it takes away mens vnderſtanding, and makes thē dullards? Rather the hearts which were before of ſtone, iron, and ſteele; ſhould hereby be mollified: how can it be then they ſhould be come the more obdurate? Anſ. I anſwere (as I hauehave touched alreadie) that ſuch blindnes and hardening proceeds not from the nature of the word, but is by way of accident: and it ought to be attributed to the p. 71wickednes of men. For euen as they who hauehave ſore eyes can not accuſe the Sunne for hurting them with the light thereof: nor hee which hath a weakenes and fault in his hearing, a cleere and very loud voyce which he can not beare:Similies. laſtly, as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend: So likewiſe the wicked can not accuſe the word of God that they become the worſe after the hearing of it. Seeing then that all y^e fault is in themſelues becauſe they do not giuegive it acceſſe into their hearts, what wonder is it if that which was appointed for their foode, do become their bane? For it muſt needs be, that the diſloyaltie and infidelitie of men ſhould be puniſhed in this maner,The puniſhment of infidelitie. to the end they ſhould feele death from that, whence they might hauehave receiued life; and darknes from thence, whence they might hauehave receiued light: laſtly, all noyſome and hurtfull things frō thence, where they might hauehave had the fulnes of all bleſſings to ſaluation. Which is diligentlie to be noted, becauſe there is nothing more common with men, then to abuſe the gifts of God: and whileſt they make thēſelues beleeue they are very innocent, anon they deck themſelues with other mēs feathers. But they are doubly wicked, in as much as they applie not thoſe things to their true vſe which the Lord hath giuen them in truſt; but hauehave alſo prophanely and miſerably corrupted them.

S. Iohn alledgeth this place to ſet out more plainely the obſtinacie of the Iewes. True it is that he recites it not word by word; but yet he explanes the meaning thereof ſufficientlie. And therefore could they not beleeue (ſaith he) becauſe Iſaiah ſaid, he hath blinded their eyes, and hardened their hearts. Notwithſtanding this propheſie was not y^e cauſe of their vnbeliefe, but the Lord ſo foretold it, becauſe he foreſaw they would be ſuch. Now the Euangeliſt applies that to the Goſpell which was practiſed vnderunder the law: and teacheth therewithall, that the Iewes of his time were depriued of reaſon and vnderſtanding, becauſe they were rebellious againſt God. Although if any ſhould aske the firſt cauſe, we muſt come to the predeſtination of God. But becauſe this counſell is hidden frō vsus, we muſt not be curious in ſearching into it. For the reaſon of God his eternall counſell apperteines not to vsus; but we muſt looke to the cauſe which is before our eyes, to wit, their rebellion, by which they made themſelues vnworthie of ſo many and great benefites.

S. Paul alſo ſhewes from this place not once but often, that all the cauſe of their blindnes remained in themſelues, Act. 28.27. Rom. 11.8. They, ſaith he, hauehave made their eares heauie, and ſtopped their eyes. So, that which the Prophet attributes heere to doctrine; that the Apoſtle attributes to the wicked affection of this people, who were the cauſe of their owne blinding.Act. 28. Ioh. 12.41.Acts 28John 12:41 S. Paul brings in the holy Ghoſt ſpeaking in this place. S. Iohn ſaith, that Iſaiah ſpake thus of Chriſt, after he ſaw his glorie. Whence it appeeres, as we hauehave ſaid heretofore, that this God which filled the whole earth with his glorie, was Chriſt. But Chriſt is not ſeparate from his Spirit. It is to very good purpoſe then that S. Paul hath referred this place to the holy Ghoſt: for although God did repreſent himſelfe to the Prophet in the liuely image of his Sonne, yet is it alſo certaine that whatſoeuer he repreſented vntounto him, was whollie ſhed into him by the power of the holie Spirit. Now let the wicked barke againſt vsus while they will with their blaſphemies, and blame our doctrine, becauſe the world is made the worſe by the preaching of it; yet ſhall they gaine nothing thereby, neither yet be able to diminiſh the leaſt tittle of the authoritie thereof, for they muſt forthwith condemne God himſelf when they condemne his doctrine, but their ſlanders can not let that his iuſtice ſhould not appeere; or that he ſhould not preſerue that and vsus alſo blameles.

That they conuert not.] Hee heere cleerely pronounceth, that he ſent not the Prophet to ſaue the people, but rather to deſtroy them. Obiect. But the word of God in it ſelf is healthfull, and at leaſt neceſſarie it is that there come ſome fruit from the preaching therof, which may profit ſome, although many loſe the fruit of it by their owne infidelitie. I anſwere, Anſ. mention is made heere of the whole bodie, which was alreadie deſtinate and vowed to deſtruction, for there are alwayes ſome whom the Lord hath exempt from this generall perdition. The word was powerfull to ſaue thoſe, and did truly bring forth his effect: but the common ſtate being ſunken deepe in rebellion and infidelitie, periſhed. Whereby we alſo ſee that the word of God is neuer ſo hurtfull, that there ſhould not be ſome few which feele ſaluation by it, and hauehave triall thereof effectuallie.

But wee are to note from the order and courſe of the words, that repentance is the beginning of healing. Firſt of all then let vsus ſee what he meanes by this word healing. He referres it to the rods and ſcourges of God wherewith the people had been humbled for their ſinnes. Now the cauſe of all the euils which we endure, is our rebellion againſt God; but when we repent, and that he ſhewes vsus the light of his countenance, then the rods wherewith he chaſtiſed vsus are caſt into the fire, and thus we are healed. This order ought to be diligentlie obſerued of vsus, by which it very well appeeres whereat the Lord aimes in inuiting vsus to come vntounto him, as alſo what drift the holy doctrine hath, to wit,Mat. 3.2.Matt 3:2 that we might be conuerted. Behold here then that part of the Goſpell, Do penance, or Repent. Afterwards, by offring vsus reconciliation, he promiſeth remedies for all euils, not only againſt the bodie, but alſo againſt the ſoule. But if we receiue not ſo excellent a fruit of the word of God: if we be not reconciled vntounto God as ſoone as the word ſounds in our eares, we hauehave cauſe to blame none but our ſelues, becauſe the fault whollie remaines in vsus. And in very truth that which the Prophet recites heere is a ſtrange thing, and as it were againſt nature, to wit, that page missing p. 74ſhe were vtterlie periſhed. As often then as this falles out let vsus yet be fullie reſolued thar there is ſtill a ſap hidden within, which howſoeuer it appeare not by and by to our eyes, will yet ſhew forth his fruit in the end. Now this ſap is hidden in the word of God, by which only the Church is vpheld.

Holy ſeed.] Heere he ſhewes what this ſubſtance is, to wit, the ſmall number of the faithfull, which he calles a holy ſeed. For he meanes the elect, which ſhould be ſaued by the free merciemercy of God, and ſhould be reſerued from this captiuitie, becauſe that this baniſhment was as it were the purgation of the Church whereby the Lord tooke away the wicked, who being cut off, he gathered vntounto himſelfe a very ſmall people, but yet truly ſanctified. Some referre this to Chriſt, but this expoſition ſeemes too farre fetched; it will agree better if wee referre it to all the faithfull, becauſe the holy ſeed is the ſubſtance of the Church.