A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

THE XLII. CHAPTER.

Vers. 1. Behold, my seruant; I will stay vpon him: mine elect, in whom my soule delighteth; he shal bring forth iudge∣ment to the Gentiles.

IT seemes the Prophet breakes off his speech to speake of Iesus Christ: but wee must call to mind what we haue said elsewhere: to wit,* 1.1 that it is vsuall with the Prophets in promising any thing, hard to be beleeued, forthwith to make men∣tion of Christ: because all the promises are confirmed in him, which otherwise would be doubtfull and vncertaine. All the promises are in Christ, yea, and Amen, saith Paul 2. Cor. 2.20. For what acquaintance haue we with God,* 1.2 vnlesse this Mediator come betweene? we are so far separated from his Maiestie, that we can neither be partakers of saluation, nor of any other benefit without Christ. Now when the Lord promised any deliuerance to the Iewes, his purpose therein was to lift vp their mindes far aboue the thing it selfe, that so they might conceiue of better and greater things then their bodily libertie, and returne into Iudeah.* 1.3 For these things were onely as preparatiues to that great redemption which they at last obtained, and which we now ob∣taine by Christ Iesus. Yea, that grace of God that shined in the returne of the people, had been imperfect, vnlesse he had euen then bin knowne to be the perpetuall gouernor of his Church. We haue also told you before that the deliuerance out of Babylon, comprehen∣ded in it the absolute and full restaurati∣on thereof. It is no wonder then if the Pro∣phets ioine this beginning of grace with Christs kingdome, for they vse so to doe al∣most in all their sermons. We must come to Christ then,* 1.4 without whom there is no (hea∣ring) nor helpe in God: that is to say, we can lay no claime to the right of being in the number of Gods children, vnlesse we be graf∣ted into that body, of which hee is the head. The very scope of the text therefore shewes, that hee is spoken of in this place, as of the head and first borne. Why so? Because the things heere mentioned, cannot be attribu∣ted to any other then himselfe: but if this reason will not suffice, the Euangelists shall end the controuersie for vs. See Matth. 12.18, 19, 20, 21.

He calles Christ Gods seruant,* 1.5 by way of ex∣cellencie: for although this name belongs to all the faithfull, because they are adopted for his children, on condition that they sacrifice and consecrate themselues and their whole [ 1] liues to his seruice and obedience: yea albeit the faithfull teachers, and all those who haue any publike charge in the Church, be parti∣cularly called Gods seruants, yet there is a spe∣ciall [ 2] cause why this title agrees more proper∣ly vnto Christ, then vnto any of them. For he is called seruant, in respect that God the Fa∣ther hath not onely giuen him the charge of teaching, or to doe some other thing; but also in regard that hee hath called him to per∣forme an excellent and peerelesse worke, which is common to none but him. Further∣more, [ 3] although this name be attributed to the person of Christ, yet it ought to be refer∣red to his humane nature: for his Godhead be∣ing eternall, and that in respect thereof he hath euer obtained equall glory with his Fa∣ther,* 1.6 it was necessary he should take our na∣ture vpon him, that he might submit himselfe to the obedience of a seruant. And therefore Saint Paul saith; that he being in the forme of God, thought it no robberie to be equall with him; and yet notwithstanding emptied himselfe, and tooke vpon him the forme of a seruant, &c. Phil. 2.6. Christ then is a seruant, but voluntarily,* 1.7 lest wee should imagin his dignity might be somewhat impaired therby. Which the ancient Doctors signified vnder this word Dispensation: whereby it came to passe, as they say, that Christ subiected him∣selfe to all our infirmities. The affection by which he became subiect vnto God,* 1.8 was vo∣luntarie: in the meane while it was to the end he might become our seruant also: notwith∣standing

this his so abiect a condition, hin∣ders him nothing at all from inioying his so∣ueraigne maiestie; for which cause the Apo∣stle saith, God hath giuen him a name aboue euery name: Phil. 2.9.

He vseth the particle demonstratiue, Behold, to bring the Iewes as it were to the sight of the thing done: for that which they saw in Babylon, was able to haue put them cleane out of heart. He wils them therefore to turne their eies from beholding things present, and to fix them onely vpon Christ. Some ex∣pound the verbe Tamach, which signifies To stay, passiuely; others, actiuely. If we take it in the passiue, the sense will bee, that God so staies himselfe vpon his Christ, that hee will giue him charge of all things, euen as masters doe to their trustie seruants. Now it is a signe of great trust which the Father reposeth in him, that hee giues him charge of all things, and commits into his hands his owne rule, autho∣ritie, and power. Yet I reiect not the actiue signification; to wit, I will erect or set him vp; or, I will establish him in his estate: for that which followes immediately after, I vvill put my spirit vpon him, is but a repetition of the same thing. He saith in the first place then, I vvill stay vpon him: then he shewes the maner of this stay, in saying, that he will gouerne him by his Spirit: and thus hee shewes that he will sustaine and helpe Christ in all things, and will not suffer him to fall vnder any difficul∣ties. Now it was needfull that Christ should be indued with the holy Spirit from aboue,* 1.9 in regard hee was to take vpon him that diuine office of being mediator betweene God and men: for according to his humane nature, he was vnable to beare the waight of so great a burthen.

* 1.10Elect is here taken for excellent: as in other places young men which are in the flower of their youth, are called men of choice. Hee is called a seruant elect then, because hee shall beare the message of reconciliation, and all his actions shall bee disposed of by the Lord. Yet, behold heere a testimonie of that loue which God hath shewed vs in his onely Son; for in him the head, wee may see our election shine, by which wee are adopted to the hope of a better life. Seeing then that there is an heauenly power dwelling in the humane nature of Christ;* 1.11 when we heare him speake, let vs not so much looke vpon flesh & blood, as lift vp our mindes higher, that so we may see his diuinitie shine in all his actions.

In vvhom my soule delights.] By this testimo∣nie we may conceiue that Iesus Christ is not onely well pleasing vnto God his Father, but is also that his onely beloued Sonne: so as there is no obtaining of any grace, but by the meanes of his intercession. In this sense it is alleadged by the Euangelists, Mat. 3.17. Luke 9.35. Saint Paul also teacheth, that wee were reconciled with God through this his vvelbe∣loued one, for whose sake God loues vs: Ephes. 1.6. According to which, our Prophet shewes that Christ shall not be adorned with the ver∣tue and power of the holy Ghost for his owne particular onely, but to shed it abroad also far and wide vpon others.

By the word iudgement, hee vnderstands a well ordered gouernment, and not the sen∣tence which the Iudge pronounceth vpon the iudgement seat: for the verbe, To iudge, a∣mong the Hebrewes signifies to rule, go∣uerne, and direct things. He addes, that this iudgement shall extend thorowout all the earth, as well to the Gentiles as to the Iewes: which promise was then new and strange: for God was onely knowne in lurie, Psal. 76.1. so as forraine nations were excluded from any hope of grace. We therefore that are Gentiles, stād in exceeding need of these so cleare and euident testimonies, that we may grow daily in the assurance of our vocation and calling: for without these promises, what assurance is left vs? They nothing at all pertaine vnto vs. Christ was sent then to bring the whole world vnder the rule and obedience of God his Father. Whence it appeares, that al things without him, are but a confused chaos. Be∣fore hee comes therefore,* 1.12 it is impossible to see any right order or gouer••••ment among men. Let vs then learne in all things to sub∣mit our neckes vnto his sweet yoke, if we de∣sire to be iustly and rightly gouerned.

Now we must iudge of this gouernment ac∣cording to the nature of his kingdome that we liue in, which, as you know, is not of this world, but consists in the inward man:* 1.13 for it consists in a good conscience and integritie of life; approued not of men only, but of God chiefly and principally.* 1.14 The summe then comes to this, that our whole life being per∣uerted since the time wee were altogether corrupted by the fall of Adam, Christ is now towards the end of the world come vvith an heauenly power of the spirit,* 1.15 to change our hearts, and to reforme vs into newnesse of life.

Vers. 2. Hee shall not cry, nor lift vp, nor cause his voice to be heard in the streetes.

THe Prophet shewes after what manner Christ shall come; to wit, without such pompe and preparations as earthly Kings haue. For when they come in, trumpets are sounded on euery side, & the Heralds make a great noise and crying; so as a man would thinke heauen and earth would goe toge∣ther. But Isaiah saith, that at Christs comming,* 1.16 none of this din shall be heard: not so much to manifest his modestie, as to teach vs that wee should looke for no outward pompe in [ 1] him. Secondly, that by the beholding of his [ 2] meeknesse, by which he seekes to draw vs to him, wee might run with all our might to meete him. Thirdly, that our faith might not [ 3] languish, in respect of his base and abiect condition.

He shall not lift vp his voice.] That is to say, he shall make no stirres, but shall bee quiet and still. And surely hee was so far off from popu∣laritie,* 1.17 that hee forbad the publishing of his owne miracles; to the end we might there∣by know that his gouernment and authori∣tie differed much from that which Kings and 〈2 pages missing〉〈2 pages missing〉

power of God, that so we may credit that which he hath spokē accordinglie: for Isaiah speakes not these things at randō, but thereby meant to dispatch our minds of all scruples, because nothing is impossible to God, who holds the vvhole vvorld vnder his subiection: but in the Chapters following we shall meete with the like phrases of speech. Some translate the word El Mightie, others, God: but the matter is not great, because the sense comes all to one reckning: for he describes his power and Maiestie, and adornes him diuerslie with such titles, to teach vs, that he can easily raise vp and restore that which was falne to the earth.

Vers. 6. I the Lord haue called thee in righteousnes, and will hold thine hand, and will keepe thee, and will giue thee for a co∣uenant of the people, and for a light of the Gentiles.

HE repeates the name of God againe, in which we must supplie that which was said in the former verse touching Gods po∣wer. All almost doe thinke that he speakes here of the end of Christes calling, because he was sent of the Father to establish righte∣ousnes among men, of which before they were destitute, whilest he is absent from them, and being giuen to all sorts of vice and vnrighte∣ousnes, were detained prisoners vnder Satans tyranny. But because the word Iustice, or righteousnes, extends it selfe further, I leaue this subtletie: neither is it said that Christ should be called to righteousnes, but this phrase of speech must be resolued into the aduerb Iustly, or Holily. I rather thinke that [ 1] Christ is called in righteousnes, because his cal∣ling [ 2] is lawfull, and therefore shall be firme and stable:* 1.18 for we know that things disorderedly done can not long continue, vnlesse any had rather expound it, that God in ordeining of Christ the restorer of the Church, seekes no other cause of it then in himselfe, and in his owne righteousnes: notwithstanding it is cer∣taine that this word notes out vnto vs stabi∣litie, and is as much to say as faithfullie.

By the holding of the hand, he meanes the Lords present help: as if he should say, I vvill gouerne and vphold thee in the vocation vnto vvhich I haue called thee. In a word, as thy cal∣ling is iust, so also will I susteine and maintaine it, euen as if I led thee by the hand. And the verb vvill keepe, which is forthwith added, shewes sufficientlie what the holding by the hand signi∣fies, to wit, that Christ shall be so gouerned of his Father, that he will be his teacher and protector in such wise that he will succor and assist him in all things.

I vvill giue thee for a couenant.] Now he ex∣presseth the cause why God promiseth to be the protector of Christ. Moreouer, he distin∣guisheth betweene the Iewes and the Gen∣tiles; not that they differ ought in nature, or, as if the one were more excellent then the other (for all haue neede of Gods grace,* 1.19 and Christ brings saluation indifferentlie to both) but in regard the Lord had attributed the first degree to the Iewes, therefore it was good reason they should be distinguished from others.* 1.20 Before the partition wall then was broken downe they were the more ex∣cellent, not by way of merit, but by the free grace of God, because the couenant thereof was first made with them.

But some may aske why Christ is named in the couenant, which was ratified long before: [Obiect.] for there were two thousand yeres and more past from the time that God adopted Abra∣ham: the originall of this separation then was long before the comming of Iesus Christ. I answere, [Ans.] that the couenant made with A∣braham and his posteritie was founded on Christ: for thus runne the words of the co∣uenant, In thy seed shal all the nations of the earth be blessed, Gen. 22.18. The couenant was confir∣med then only in Abrahams seed, that is to say in Christ: at vvhose comming it vvas confirmed, and established by effect, though it vvas done be∣fore in regard of the promise. Therefore it is that Paul saith, All the promises of God are Yea, and Amen in Christ, 2. Cor. 1.20. who in another place is called the minister of circumcision, to fulfill the promises made to the fathers, Rom. 15.8. And in another place he shewes yet more plainely that Christ is our peace, so as those vvho vvere furthest off, are made neere by his blood, and that both are by this meanes reconciled to God, and made members one of another, Ephes. 2.17. By these places it appeares that Christ was pro∣mised not to the Iewes only, but to the vvhole vvorld.

And here we haue againe another testimo∣nie touching the vocation of the Gentiles,* 1.21 seeing our Prophet expreslie affirmes that he is gi∣uen for a light to them. Now he mentions the light, because the vnbeleeuers were plunged in most palpable and profound darknes, du∣ring the time that the Lord enlightened the Iewes only. What is our lesson then? Surely we are worthy to beare the blame for euer if we remaine in darknes, and haue this light of life in the meane while shining before vs. For the Lord calles all vnto him, none excepted, and giues Christ vnto all, that he may be our light. It remaines then that we only open our eyes, then will he alone chase away all darke∣nes, and will illuminate our minds by the word of truth.

Vers. 7. That thou maist open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in dark∣nes out of the prison house.

ISaiah recites heere more at large to what end Christ shall be sent of the Father,* 1.22 that we may the better perceiue what fruit we shal reape by the same, and how necessarie his help is. Now he taxeth all men of blindnes,* 1.23 to the end wee should acknowledge it, if wee meane to be illuminate by Iesus Christ. To be short,* 1.24 he shewes vnder these borrowed spee∣ches what our condition is, till Christ ap∣peares for our redemption: to wit, that wee are all miserable, poore, and destitute of all good things; inuironed, and ouerwhelmed with infinite miseries, till Christ hath set vs

free from them. But howsoeuer the words be here directed vnto Christ, yet the intent of the Prophet is thereby to instruct the faith∣full,* 1.25 and to teach them that it is in Christ, and in none but him, vpon whom they must de∣pend, and to assure them that the remedie of all their euils is ready at hand, if so bee they seeke vnto him for succour. For the Prophet sets not Christ to schoole heere, as if he stood in neede either of instruction, or of a com∣mandement: but hee speakes to him for our sakes, that wee might know wherefore hee is sent of the Father: as it is in the secōd Psalme, I will preach the decree: aske of me, and I will giue thee the heathen for thy possession.* 1.26 For Christs dignitie and authoritie is there mag∣nified, to assure vs that the Father hath giuen him soueraigne dominion ouer all, that so we might haue good hope, and might boldly put our trust and confidence in him.

Vers. 8. I am the Lord, this is my name; and my glory will I not giue to a∣nother, neither my praise to grauen Images.

HEnce wee may gather how great the dis∣ease of incredulitie is,* 1.27 seeing the Lord vseth so many repetitions to heale it, as if he could hardly satisfie himselfe therewith: for we are by nature so inclined to distrust,* 1.28 that it is vnpossible we should beleeue any thing the Lord speakes, vnlesse he first of all molli∣fies the hardnesse of our hearts. Besides that, we fall euer and anon into the same euill by our owne heedlesnesse, if we be not withheld by many perswasions. This is the cause then why he returnes to confirme that whereof he spake before, to wit, that his promises might not want their credit and authoritie.

The word Hu, is sometimes a substantiue, and so it is a proper name of God: but I wil∣lingly expound it, This is my name: that is to say, this name, The Lord, is proper to me in such vvise, that they sinne grieuously vvho attribute the same to any other. To be short, by this man∣ner of speech he confirmes all whatsoeuer he hath spoken touching the office of Christ, and now addes (as you would say) a seale to the promise. As if he should say; He that pro∣nounceth these things, testifies that he is the onely God, and that this name belongs to him, and to none other.

I vvill not giue.] That is to say, I will not suffer my glory to be diminished; which must needes be, if I should be found either a lier, or inconstant in my promises. Thus you see that hee will performe his promises, because he will thereby prouide for the maintaining of his owne glory, lest the same should anie way be impeached. Truly this is a singular text;* 1.29 for it teacheth vs that Gods glory shines especially in the accomplishment and fulfil∣ling of his promises: whence we also gather a wonderfull confirmation of our faith; to wit, that the Lord will neuer faile nor be wanting in his promise; neither can any thing hinder or stay the course of that which he hath once determined. But because Satan labours by all meanes to obscure and darken this glory of God, and to giue it either to false gods, or to men, there∣fore he protests that he cannot indure to be ta∣ken for a falsifier of his promises.

The opposition which is between the one∣ly God, and idols, is to be referred to the cir∣cumstance of the time: for if God had not de∣liuered his people, the infidels might haue boasted, as if the true religion had been built vpon a sandie foundation. His meaning is therefore, that he will not suffer the wicked to make their triumphs ouer the Churches ruin. And wherefore is it, I pray you, that God hath hitherunto spared vs, and hath to this day dealt so fauourably with vs?* 1.30 Euen be∣cause his Gospell should not bee exposed to the horrible blasphemies of the Papists. Hence let vs gather a generall doctrine then, to wit, that the Lord will haue his glory whol∣lie reserued vnto himselfe; for he will main∣taine and defend it euery way to the vtmost: shewing that hee is exceeeding iealous of it, when he cannot abide that the least iot thereof should bee taken from him to bee giuen to creatures.

Vers. 9. Behold, the former things are come to passe, and new things I doe declare: before they come forth, I tell you of them.

NOw he calles to mind the former prophe∣cies, by the accomplishment wereof, he shewes he ought to be beleeued for the time to come:* 1.31 for our former knowledge and ex∣perience of Gods goodnesse, is of great vse to confirme vs for heereafter. It is as much then as if he should haue said; I haue spoken often to your fathers, and you know that no∣thing hath failed of that which I haue promi∣sed, but all is come to passe: and yet when I tell [ 1] you of things to come, you will not credit me. The experience you haue had touching [ 2] things past, cannot moue you; neither can it prouoke you to forsake your infidelitie. This is the vse then which we should make in re∣membring Gods former benefits,* 1.32 that our sal∣uation being for a time hid vnder hope, wee may sticke to his word and promise, and may be the better confirmed in it all the daies of our life.

By the pronoune Behold, hee euidently shews, that they knew by the effects that God neuer deceiued them that trusted in him, nor neuer spake any thing by his Prophets in vaine; for his truth was apparant to all, by in∣fallible signes and tokens.

Before they come forth.] By this clause he se∣parates God from idols, because it is he one∣ly which knowes and foretels things to come: but idols know nothing at all. Now although the gods of the Gentiles often times gaue them answers when they sought vnto them, yet we haue told you in the former Chapter,* 1.33 that such answers were either false or ambi∣guous. For those y^t depended vpon such toies, haue for the most part bin grosly deceiued, as they were wel worthy: and if any successe at the first hath ensued, yet they were thereby 〈2 pages missing〉〈2 pages missing〉

as a vvombe vnto them, that so they might conceiue hope of saluation, euen in the midst of corruption. Albeit then that he was able to bring forth a new Church without paine or trauaile, yet to the end his grace might the better appeare in such a birth, it is not with∣out cause that he attributes the cry of a tra∣uailing woman vnto him. But for as much as this similitude might diminish somewhat of Gods power and maiestie, the Prophet ioines the other affection withall: for touching his loue,* 1.34 hee resembles a mother; but touching his force and power, he is like a lion.

Vers. 15. I will make waste moun∣taines and hilles, and dry vp all their hearbs: and I will make the floods Ilands, and I will dry vp the pooles.

THe Prophet meanes that all the muniti∣ons which animated the wicked to re∣taine these poore captiues, could not hinder the Lord from setting them at libertie. It was needfull this should be added to the for∣mer. For when we see the wicked armed (in a manner) with inuincible power, wee then tremble, and haue much a doe to apprehend Gods power, so farre as to continue stedfast in our confidence. Isaiah therefore insists vpon this point, signifying that neither men nor munitions can resist the Lord, when he is minded to deliuer his chosen. In a word, hee shewes that the change shall bee such, that those who were the strongest before, shall be broken to peeces, and shall gaine nothing by resisting of him. This I take to be the natiue sense of these words; so that it is needlesse to stand descanting subtilly vpon them any lon∣ger, as some do, who expounding these things allegorically, thinke that mountaines and hilles signifie Cities; hearbs, the men which dwell in them. But why should we follow such sophi∣stries, seeing the Prophet onely shewes that God is powerfull enough to fulfill his promi∣ses, and to deliuer his Church? because hee can easilie surmount all stumbling blockes that shall be laid before him. This sentence therefore answers to other prophecies which we haue seene heretofore, where Isaiah tea∣cheth, that Gods power is not tied to second causes, when he is determined to preuent the enemies of their purpose; but goes thorow with his worke after a wonderful fashion,* 1.35 and breakes downe all impediments which see∣med to shut vp his passage.

Vers. 16. And I will bring the blind by a way that they knew not, and leade them by paths that they haue not knowne: I will make darknesse light before them, and crooked things straight. These things will I doe vnto them, and not forsake them.

HAuing shewed that the force of the ene∣mie could not hinder God from deliue∣ring his people, he goes on with that conso∣lation which hee touched in the 13. and 14. verses. Now he calles them blind,* 1.36 which know not what way to turne them, nor which way to runne, by reason things goe so crosse and aukward with them. In a word, such as see no issue, but bottomlesse gulphes ready on all sides to swallow them vp: for euen as the way seemes plaine and smooth whilest things doe indifferently prosper; so in aduersitie, (but especially when all is darkened with sor∣row, when all hope is gone, and death it selfe presseth hard vpon vs) wee stand then like a∣mazed creatures. The Prophet teacheth therefore, that when all things are desperate, then, euen then is the time and houre in which wee should most of all expect succour and helpe from the Lord.* 1.37

It is sometimes also very requisite that we bee brought into straits, so as no euasion be left vs, that we be sometimes put to our shifts, and pressed on euery side: yea, to be left starke blind in regard of the sight of any outward meanes. Why so? That we may learne to de∣pend vpon the onely helpe of God, and to rest our selues quietly in him. For as long as we can see any leaning stocke, or are able to catch hold of any stay, bee it neuer so little, vpon that we set our whole hearts: and thus it comes to passe that wee are carried hither and thither, and vtterly neglect the remem∣brance of Gods wonted fauour.

Would we be assisted and succoured then in our aduersities? Truly wee must content our selues to be blind then: that is to say, we must turne our eies from beholding things present, and keepe our reason short, that we may onely rest vpon Gods free promises. I grant this blindnesse will not be very pleasing to vs, and that therein the imbecillitie of our iudgements may be therein easilie discerned; yet ought wee not therefore to flee it much, if we wiselie consider the fruit that redounds to vs by it. For is it not better to be blind, and to bee led by Gods hand, then to see with both eies, and to plunge our selues into vna∣uoidable dangers? He confirmes this, in pro∣mising to turne darknesse into light. Be it then that we perceiue not so much as one sparkle of light in our afflictions, yet must wee not despaire of Gods helpe; but vse it rather as a meanes to trust more confidently in Gods promises then euer we did before: for God will easilie change our darknesse into light, hee will soone make crooked things streight, and leade vs in the way, that we may boldly walke therein without stumbling. But in the meane while, let vs know, that these things are onely pro∣mised to the faithfull that put themselues into Gods custodie, and are contented to be gouerned by him: in a word, to such as being acquainted with their owne dimnesse of sight, doe willingly content themselues to follow such a leader, waiting in the darknesse of their affliction, for the light of his counte∣nance; for to such onely hee reacheth forth his hand. Let vs cleaue fast therefore to his promises, and not imitate the wise men of this world, who will walke by their own light whether he will or not; or will wander in vn∣lawfull deliberations.

Vers. 17. They shall be turned back: they shall be greatly ashamed that trust in grauen Images, and say to the molten I∣mages, Yee are our Gods.

BY this we euidentlie see to whom the for∣mer doctrine belonged: for now he di∣stinguisheth Gods seruants from Idolaters. As if he should say, The Lord wil leade his people, but in the meane while those that trust in gra∣uen Images shall be ashamed. As if he should say, the choice is here set before you, either by grace to be saued, or miserablie to perish. For all such as put their confidence in Idols shall surely perish: but those that rest vpon Gods word and promise shall assuredly be saued. I grant they must suffer many and tedious af∣flictions, yet they shall not be ashamed nor con∣founded: for God in the end will shew that this difference which he puts betweene them that trust in him, and those that trust in Idols was not in vaine.

Moreouer, it is very certaine that by the two marks which he here expresseth,* 1.38 all Ido∣laters are meant, who fix their hope in any thing but in God. For albeit they bow not before their Idols, yet in attributing vnto them I know not what diuinitie, they take that glorie from the only true God which to him belongs: for the principall part of Gods seruice stands in faith and prayer, both which the Prophet expresseth in this place. But it may be demanded, [Quest.] whether they were so blockish as to say to a block, Thou art my God. For the most superstitious haue confessed that God was in heauen; neither haue they bin so grosse as to attribute a diuine nature directly to wood or stone: it seemes there∣fore that Isaiah makes them more sottish then they are. [Ans.] I answere, that all Idolaters attri∣bute that power to their Images which be∣longs to God;* 1.39 albeit they acknowledge him to be in heauen: for when they trot so fast after their puppets and Idols, to whom they make and pay their vowes, doe we not eui∣dentlie perceiue that they giue that to them which only appertaines to God? It is in vaine then that they labour to colour and cloake brutishnes, for they make gods of wood and stone, and in thus doing offer extreame vio∣lence to the Lord. The Prophet therefore hath not ouershot himselfe, neither hath he framed a false accusation against Idolaters, because their owne vvords doe sufficientlie te∣stifie the same to their faces, when they call their Idols and Images, gods. Yea let it be gran∣ted that they be not heard to pronounce any such words, yet their madnes may easily be discerned, in that they thinke God can nei∣ther heare, nor help them, vnlesse they pro∣strate themselues before a senselesse stock, and mumble vp a certaine stint of prayers before it. Now these things are thus vttered, to let all know, that none can be saued, but he which shall trust in God only.

Vers. 18. Heare, yee deafe: and yee blinde regard, that yee may see.

HE takes blinde and deafe here in a contra∣rie sense to that in the sixteenth verse, where by this similitude he noted out those who were so destitute of counsell, and ouer∣whelmed with the weight of afflictions, that it depriued them of all sight. For by blind* 1.40 in this place he meanes such as did shut their eies a∣gainst the cleare light, and would take no knowledge of Gods works. By deafe,* 1.41 those that vvould not heare, but rather delighted to lie snorting in the filthines of their ignorance. He condemnes here therefore the blindnes of the Iewes, or rather of all men, as I take it.* 1.42 For although it be true that he reprocheth the Iewes to be blind euen in seeing; and deafe whilest they heard: yet this also doth in part belong to the Gentiles, to whom he manife∣sted [ 1] himselfe by the creatures, ingraued in [ 2] their minds and consciences the knowledge [ 3] of himselfe, and to whom also he had and should make knowne his admirable works.

In that he calles for audience then, he giues them to vnderstand, that the only cause which hinders them from comprehending Gods truth and power, is their owne deafnes, and blindnes, mixed with a malicious vnthank∣fulnes. For he is not wanting in giuing them sufficient testimonies of his power, neither is he negligent in teaching them familiarly enough: but the fault is in themselues, in that they applied not their hearts to instru∣ction, nor to meditate in his word: no, nor yet to behold his wonderfull works, so as euery one wittingly shut their eies: and ther∣fore the Prophet shewes that all the fault rested in themselues if they saw not Gods power.

Vers. 19. Who is blind but my seruant? or deafe as my messenger that I sent? who is blinde as the perfect, and blinde as the Lords seruant?

ALl expositors almost doe expound this verse, as if Isaiah mentioned the outra∣ges which the wicked are wont to belch out against the Prophets. For they cast the ser∣uants of the Lord in the teeth with the things which they haue reproued and condemned, which such companions as they can not in∣dure. As if they should say, Who are they, I pray thee, whom thou accusest of blindnes,* 1.43 and and who are they thou callest deafe? Take it hardly to thy selfe. We know none so blinde as thou art. They thinke then, that it is as much as if the Lord complained thus of the Iewes, I see very well that you esteeme my Prophets for no better then blinde and deafe. But we shall by and by see that this interpre∣tation sutes nothing at all with the scope of the text: for the Prophet shewes afterwards why he calles them blind, to wit, because they saw many things, but kept them not. Now this can not any way agree to the Prophets, let vs therfore follow the pure and natiue sense.

Isaiah before condemned all men of blind∣nes, but the Iewes especiallie, because they [ 1] inioyed those meanes whereby they might [ 2] haue a clearer sight then any others:* 1.44 for they had not only that glimmering, which was cō∣mon to all nations, but had also the word

sounding in their eares, by which the Lord fully manifested himselfe vnto them. Though the whole world besides then was blind, yet these should haue had eies to see and know the Lord, in regard they had the doctrine, as a burning lampe to giue light vnto them. Be∣sides, hee speakes to these afterwards in the sixtie Chapter, Rise vp Ierusalem, and bee bright, for the darknes shall couer the whole earth, but the Lord shall giue thee light. Be∣cause the Iewes then were blind in so cleere light, therefore he taxeth them by this parti∣cular reprehension. As if hee should say; I striue but in vaine against those which are far off from mee, neither doe I much maruell at their blindnesse; but this is strange, that such a thing should befall my seruants, who haue the cleere light shining before their eies. I am as one astonished to see them deafe, who haue the word continually sounding in their eares. The things I teach them are so plaine and euident, that the very blind and deafe may in a manner vnderstand them: but alas! I speake to them in vaine; for I thinke there is not a more brutish and sottish people to bee found. To be short, where∣as they should haue had the quickest sense of hearing and seeing, they were the worst of all.

Whom I sent.] Isaiah descends by degrees [ 1] from all men in generall, to the Iewes in par∣ticular; [ 2] then to the Priests, which were the [ 3] lights of the world as it were: for it was their office to interpret the Law,* 1.45 to walke before others in a good example of life, and to shew vnto them the high way to heauen. Their lippes, ye know, were to preserue knowledge, and at their mouth men were to seeke it: Mal. 2.7. The Prophet therefore complaines, that those who should bee lights and guides to o∣thers, were themselues as blinde as the rest.

Some refer the word seruant, to Isaiah: o∣thers, to Christ; and thinke that both were condemned of blindnesse. But this comes no∣thing neere the Prophets drift: for his mea∣ning is, by way of comparison to amplifie the former complaint made, touching the blind∣nesse of the Iewes. Their fault was much greater then that of other nations: but the Priests were yet in the greatest fault of all, who were their leaders and guides. Let vs know then, that by how much the more wee come neere vnto God, and the higher hee shall haue aduanced vs in dig∣nitie aboue others, the lesse shall our ex∣cuse be.

To the same purpose he calles them perfect; which indeede should haue been so: for hee puts them in minde by this reproch, of that perfection from whence they were fallen by so vnworthy a reuolt, and thereby had shame∣fully prophaned that holy and glorious name of their God. For seeing he gaue them a per∣fect rule of righteousnesse to direct them both in life and doctrine, it should haue been their parts not to haue swarued an haires bredth from it.

Vers. 20. Seeing many things, but thou keepest them not: opening the eares, but he heareth not.

NOw himselfe expounds what this blin∣ding is, which he mentioned before; and he shewes it to be twofold. Thus we may per∣ceiue well enough, that he speaks only of the Iewes, who wilfully and maliciously had cho∣ked the heauenly light. The fault will bee double then when they shall appeare before Gods iudgement seat, if wee shut our eies be∣fore the cleere light, and stop our eares whi∣lest he vouchsafes to teach vs by his word. I grant the prophane nations are iustly left without excuse: but the Iewes, and others, to whom the Lord so many waies manifested himselfe, shall bee worthy of a double con∣demnation, in that they would neither see nor heare God. Let vs feare this iudgement then,* 1.46 who haue so many worthy lights and examples shining before our eies; for there is a blinding espied at this day in many, and as great an hardening as was among the Iewes; but the one shall bee no more excused then the other.

Vers. 12. The Lord is willing for his righteousnesse sake, that he may mag∣nifie the Law, and exalt it.

THat he might amplifie the offence of the Iewes, hee now shewes that it was not Gods fault that they were depriued of good daies. Hee said before, that the miseries and calamities which they indured, were the pu∣nishments of their wilfull & obstinate blind∣nesse. Now, to fill vp the measure of their ini∣quitie, he addes that by their obstinacie they had reiected all reliefe. This place is diuersly expounded. Some reade;* 1.47 The Lord would haue it so: others, He is gracious. But I haue translated, The Lord is vvilling: that is to say, is inclined to deliuer his people, to magnifie his law, and to exalt his iustice. And thus God yeeldes the reason why he is ready to succour the vn∣worthy; to wit, because he is willing that his glory may be aduanced in their saluation, that his iustice by this meanes may also appeare, and that his law might florish in her perfect strength. Now in that the Iewes were in such a distressed estate, it was because they wit∣tingly loued darknesse rather then light, and to heape sorrowes vpon their owne heads, rather then to obey God: for had not this come betweene, it was his onely desire to haue inriched them, and to haue aduanced them.

Some expound it thus; The Lord is as wil∣ling to magnifie his law, and to shew his iu∣stice in chastising the Iewes, as hee was to threaten them by it: and thus they refer the word righteousnesse, to the punishments and plagues wherewith this people were visited of God. Others translate, For my righteous∣nesse sake: and so refer it to Christ; but they deceiue themselues in the word Tsidko, for doubtlesse the Prophet speakes of righteous∣nesse, minding to shew that the Lord was wil∣ling to exalt the truth of his promises, and

the signes of his righteousnesse in the con∣seruation of the Iewes: if they had not shew∣ed themselues vnworthy of so great a benefit by their owne vnthankfulnesse: others thinke that the Lord is heere excused, in regard it seemed hee suffered his truth to faile, when his chosen people were exposed to so manie calamities; and that the Prophet meant to preuent this slander, by telling them that they were not thus scattered & made a pray, because the Lord tooke any delight therein, but because he respected his iustice aboue all things.* 1.48 But for my part, I expound it simply in this sense, that the Lord to exalt his Law, vvas readie to doe his people good, that his glory and iu∣stice might shine therein: but that the people depri∣ued themselues of such a blessing, and thus made their case desperate by their owne obstinacie.

* 1.49From hence also wee may gather, for what cause the Lord adornes his Church with so many of his fauours; euen that hee might magnifie his law, and bring men to the seruice of his Maiestie, that so his truth might shine more and more.

When the Prophet saith that the Lord is vvilling; it is euident that he findes no cause out of himselfe: but yet he expresseth it fur∣ther, in adding for his righteousnesse sake: for he excludes all that men bring of their owne; neither can hee be moued to doe good, but because he is iust. Adde also, that no dignitie or worthinesse is to be found in any man: but there was a speciall reason of this, in respect of the Iewes, whom hee had vouchsafed to a∣dopt among the rest.

Vers. 22. But this people is robbed and spoiled, and shall be all snared in dun∣geons, and they shall be hid in prison houses, they shall be for a pray, and none shall deliuer: a spoile, and none shall say, Restore.

NOw Isaiah shewes, that the people are miserable, and appointed to destruction by their owne folly, because they reiected God, who otherwise was readie to haue suc∣coured them, but they, like desperate persons reiected all remedies, and sought their owne ouerthrow. He so excuseth the Lord then that he vehemently reproues the people, who vn∣kindly did cast off the Lord, and turned his grace into wantonnes. And yet, as I haue said alreadie, this is not said so much to iustifie God, as bitterlie to complaine of this nation, who had sworne to procure their owne ruine, seeing they wilfully threw themselues into sundrie calamities. If we see the Church scat∣tered and deformed at this day, let vs blame our sinnes,* 1.50 for we thereby would not suffer the Lord any longer to continue his louing kindnes towards vs.

Some translate the coniunction copula∣tiue Vau, Wherefore, which I haue rather translated But, for it is opposed to the willing∣nes wherewith the Lord was inclined to de∣fend his people, if themselues had not hin∣dred the same. I haue turned the verb To bind into the futuretence: for the Prophet speakes of the people which should be led captiue. As touching the word Bakurim, I thinke they are here two dictions, signifying in the caues; for if they should be taken for yong men, it will not agree with the scope of the text.

They shall be spoiled.] Those who interpret this of all men generallie, of whom Christ only is the Sauiour, come nothing neere the Prophets meaning: for he simple affirmes that the people shall perish, without hope of deliuerance, because they reiected Gods grace. Hence let vs, gather what shall vn∣doubtedlie befall vs, if we forthwith receiue not Gods mercie whilest it is offered:* 1.51 truly we shall deserue to be destituted of all suc∣cour, and to perish miserablie, being made a spoile and a pray.

Vers. 23. Who among you shall hear∣ken to this, and take heed, and heare, for afterwards.

ISaiah goes on with the same argument, for he saith, that the Iewes are and shall be so besotted, that they shall see nothing, though they be admonished. In the next place he speakes directly to them, and taxeth their dulnes, that could neither conceiue nor know any thing touching Gods iudgements, which yet were so manifest, whereas in all likelihood they ought to haue been best in∣structed and taught of all others.

For afterwards.] That is to say,* 1.52 who being at the last tamed by afflictions, shall come a∣gaine to bethinke themselues, though very late. We see then how this admiration vvho among you! aggrauates their crime and obsti∣nacie, when he saith, they should be euer vn∣teachable. In the meane while let vs learne what vse to make of Gods threatnings and chastisements:* 1.53 for the Lord neither reproues nor corrects vs for our sinnes as if he delighted in taking vengeance, or required any recom∣pence, but that wee should stand vpon our gard for the time to come.

Vers. 24. Who gaue Iaakob for a spoile, and Israell to the robbers? did not the Lord, because wee haue sinned against him? for they would not walke in his ways, neither be obedient to his law.

SEe wherefore Isaiah complaines, that the Iewes tooke nothing to heart; for when they suffred, they thought it came to passe by [ 1] chance, and that they wanted the power to [ 2] make resistance, which their fathers had be∣fore them, through the want whereof they were ouercome by their enemies. In a word, they looked so much to outward causes, that they neglected to thinke vpon the Prophets threatnings; neither regarded they Gods iudgements. He is faine therefore to summon them before Gods heauenly throne, to proue vnto them, that he was the author of their mise∣ries: for it was vnpossible to perswade them that their corrections proceeded from God, who punished them for their offences. And

may not we say the like of the people of this age? Euery one is content in generall termes to confesse that God is the author of all things: but come to particulars, men are asha∣med to acknowledge that this & that crosse proceedes from his hand. Why so? Because their mindes are distracted with many thoughts, and being forestalled with this opi∣nion of fortune, they turne their mindes ra∣ther to this or that, then to the Lord. Isaiah shewes then that the sinnes of the people are the cause of such a ruin, and that the Lord is iust in bringing the same vpon them: accor∣ding also as Moses had testified; How should a thousand haue fled at the sight of one, if their strong God had not sold them, and if the Lord had not shut them vp? Deut. 32.30.

Wee wonder to see things fall out euerie day contrary to our expectation;* 1.54 and in the meane while, neuer consider the fault to bee in our selues. We must therefore be brought vnto the consideration heereof by force of armes, as it were: it is needfull therefore that this doctrine should bee oft pressed vp∣on vs.

Now to the end they might not charge God with crueltie, the Prophet addes, that it came iustly to passe: for he snatched not vp the rod rashly, but that necessitie constraines him there unto;* 1.55 neither takes he pleasure in our afflictions.

Wee are to obserue two distinct things here then. First, that no aduersitie happens [ 1] but by Gods prouidence, lest wee should imagin that things fall out by chance, or by some out∣ward [ 2] cause. Secondly, that no euill comes vp∣on vs vniustly, because we haue first prouoked God to chastise vs for our sinnes committed against him. It is in vaine for men to accuse God then of any hard measure; for wee must acknowledge his iust iudgements in the cha∣stisement which are worthily befallen vs.

When he saith, they vvould not vvalke in his vvaies, hee further amplifies the fault of the Iewes, but he changeth the person; for in the former member hee put himselfe in amongst the rest, because hee was one of the same bo∣die, and therefore confessed his faults. Not that hee resembled the common people in a∣nie leaud behauiour; or that he approued of their wickednesses, but it was vnpossible in so great an heape of vices, that he should be vt∣terly vntainted with some infection and con∣tagion thereof, with the rest of the parts of the body.* 1.56 Therefore in as much as there was great difference betweene him and others, he changeth the person, and ads that they would not, thereby shewing, that so soule a rebel∣lion displeased him: so as hee could neither winke at it, nor consent vnto it. For he speaks not here of pettie offences, but of a contempt and renouncing of God; in regard that they brake out into pride, after they had shaken off his yoke. This is the cause why Isaiah in the second place puts himselfe out of the number.

* 1.57Now if these things fell out iustly vpon the Iewes, let vs know that the like hangs ouer our heads, and will bee inflicted vpon the whole world, if being admonished, we repent not: for we see how gratiously the Lord calles vs to him, how many waies hee manifests his good will towards vs, and with what loue he protests hee is ready to be appeased, though he be iustly offended. But if after so many fa∣uourable summons,* 1.58 and daily experiences of his patience, we still refuse to giue eare, it is most certaine that wee shall feele by wofull experience, that the miserie which befell these, is common to all rebels.

Vers. 25. Therefore hee hath pow∣red vpon him his fierce wrath, and the strength of the battell: and set it on fire round about, and hee knew not; and it burned him vp,* 1.59 yet hee considered not.

BEcause Gods chastisements which had be∣gun to seize vpon them, and were after∣ward to be finished in their captiuitie, were very grieuous, therefore the Prophet sets forth the vehemencie of them by these simi∣litudes. For he saith, that the Lord will powre out his vvrath: as if some thunder-clap should fall vpon their heads with great violence; or as if the vvaters should ouerflow, and make great breaches thorowout a whole Country; as the waters gushed forth hastily in the de∣luge, after the windowes of heauen were broken, and that the bottels thereof were set open: Gen. 6.11. In the next place he vseth an other figure, saying, that God will gather to∣gether his forces to fight vvith this people, and to assaile them to the vtmost. If any vnderstand this of the enemies which the Lord raised vp against the Iewes, I gainsay him not: for it is certaine that they came forth by Gods iust iudgement. For what was Nebuchadnezzer but Gods rod? Yet I rather thinke it should bee taken by way of similitude; to wit, that God entred by violence as an enemie armed, and powred out his fierce vvrath vpon them.

Now he hath diuers means to fight against vs;* 1.60 for hee corrects his people sometimes by plague, sometimes by the sword, sometimes by famin: and therefore I thinke that in this similitude hee comprehends all sorts of affli∣ctions wherewith the Lord smites his people. And if wee thinke them now and then too sharpe,* 1.61 let vs consider the vglinesse of our sinnes, and we shall perceiue that they be not excessiue, neither that he is too seuere and rigorous in punishing vs.

And he knew it not.] He cries out againe a∣gainst this grosse sottishnes wherewith y^e Iews were so possessed, that they could no way feele their misery; neither could they so much as lift vp their eies to heauen, to acknow∣ledge Gods hand which smote them.

But he put it not vpon his heart.] This phrase of speech signifies to consider of a thing se∣riously and diligently; for if we thought vp∣on it, and had it vvell grauen in our hearts that God is the Iudge, and that hee iust∣lie chastiseth vs, wee should forthwith re∣pent. The world at this day is pressed vn∣der manie calamities; there is almost no cor∣ner

thereof exempt from his wrath:* 1.62 yet who knowes it, or puts it vpon his heart? Doe not all band themselues furiouslie against him with an vntamed rebellion: it is no mar∣uell then if he lay on loade, and powre out his wrath on euery side vpon the mad world, which desperately opposeth it selfe against him.

Notes

• * 1.1

  When the Prophets prophecie of any thing hard to be beleeued, they forth∣with mentiō Christ.
• * 1.2

  What ac∣quaintance haue we with God, vnlesse Christ come be∣tweene?
• * 1.3

  These pro∣mises were but prepara∣tiues to that great re∣demption accōplished by Christ.
• * 1.4

  No helpe in God without Christ.
• * 1.5

  In what sense Christ is called Gods seruāt.
• * 1.6

  Christ Gods seruant in respect of his humanitie.
• * 1.7

  Christ being Gods seruāt, no way im∣paires his dignitie. Dispensatiō.
• * 1.8

  Christs sub∣iection vo∣luntarie.
• * 1.9

  Why Christ was to bee indued with the holy Spirit.
• * 1.10

  Christ a ser∣uant elect.
• * 1.11

  Wee must looke vpon Christ in both his natures.
• * 1.12

  All things out of ord••r without Christ.
• * 1.13

  Iohn 18.36.
• * 1.14

  Wherein Christs king∣dome princi∣pally consists.
• * 1.15

  The end of Christs com∣ming in the flesh.
• * 1.16

  Christs king∣dome not carnall.
• * 1.17

  Mat. 9.30.31.
• * 1.18

  Things that are not done according to a good and lawfull order can not long last.
• * 1.19

  All haue need of Gods grace.
• * 1.20

  The Iewes more excel∣lent then the Gentiles, not by merit, but by Gods free grace.
• * 1.21

  Another testimonie, touching the vocation of the Gentiles.
• * 1.22

  Why Christ was sent of his Father.
• * 1.23

  All are blind.
• * 1.24

  What our condition is without Christ.
• * 1.25

  The remedy of all our euils is in Christ, if we se••ke vnto him for suc∣cour.
• * 1.26

  That which is here spokē to Christ, is rather to in∣struct vs then him.
• * 1.27

  The greatnes of our incre∣dulity noted.
• * 1.28

  All of vs too much incli∣ned to distrust.
• * 1.29

  Gods glory shines prin∣cipally in the perfor∣mance of his promises.
• * 1.30

  The re••son why God ha••h spared vs that pro∣fesse the true religion.
• * 1.31

  Our experi∣ence of Gods former mer∣cies ought to confirme vs for the time to come.
• * 1.32

  Note.
• * 1.33

  Chap. 41.22, 23.
• * 1.34

  God as tou∣ching his loue, resem∣bles a mo∣ther: but as touching his power, a lion.
• * 1.35

  Gods power not tied to secōd causes.
• * 1.36

  Who they be that the Pro∣phet calles blind.
• * 1.37

  The time in which wee ought chiefly to expect help from God. It is good for vs sometimes to be broght into straits.
• * 1.38

  Two marks to discerne Idolaters by.
• * 1.39

  All Idolaters attribute that to Idols, which be∣longs to God.
• * 1.40

  Blind.
• * 1.41

  Deafe.
• * 1.42

  A generall blindnes and deafnes gone ouer all men.
• * 1.43

  The misinter∣pretation of this place.
• * 1.44

  The right interpreta∣tion
• * 1.45

  The Priests.
• * 1.46

  What vse we are to make of the for∣mer doctrin.
• * 1.47

  This verse diuersly ex∣pounded. See more in the sequell.
• * 1.48

  The sense according to Master Cal∣uins iudge∣ment.
• * 1.49

  The cause why the Lord adornes his Church with so many fauors.
• * 1.50

  The cause of the Chur∣ches defor∣mitie.
• * 1.51

  What it is to reiect grace being offred.
• * 1.52

  To heare for afterwards.
• * 1.53

  The vse we ought to make of Gods repre∣hensions and corrections.
• * 1.54

  We wonder why God afflicts vs, but we neuer wonder at our sinnes which are the cause of them.
• * 1.55

  God takes no pleasure in our affli∣ctions.
• * 1.56

  The re••son why the Pro∣phet first mat heth himselfe with the multitud•• and yet af∣terward ex∣empts him∣selfe.
• * 1.57

  The vse of this doctrine belongs to vs.
• * 1.58

  If Gods pa∣tience be abused, we shall be sure to smart for it.
• * 1.59

  Or, but he put it not vpon his heart.
• * 1.60

  God hath diuers means to correct.
• * 1.61

  We must set the vglie shape of our sins against the bitter taste of our afflictions.
• * 1.62

  Gods iudge∣ments aboūd in euery place, but no man layes ••hē to heart.