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.

Vers. 5. Then I sayd, woe is me, for I am vndone, because I am a man of pollu∣ted lips, and I dwell in the midst of a people

of polluted lips: for mine eyes haue seene the King and Lord of hostes.

NOw the Prophet telles in what manner he was effectuallie touched with this vi∣sion, 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: Be∣cause (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 sig∣nifies 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 vnto me for I am brought into si∣lence: 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 translati∣on. His meaning is then, that he was so terri∣fied 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 accor∣ding to God. Whence is it that men liue, that is, that they thinke they liue, being puf∣fed vp with the knowledge of their owne rea∣son and power, but because they are igno∣rant of God? And so before he reueale him∣selfe to vs 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 vpon 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,* 1.1 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, where∣in it is very hard to discerne truth from er∣ror: but when we are come into the light, it is easie to discerne the one from the other. So when God comes to vs 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 opini∣on of our selues before.

[Obiect.] Yet mine eyes haue 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 de∣fault, 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 sim∣plie, 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 in∣stituted a Prophet. And although otherwise he was a sinner, yet notwithstanding in re∣gard 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 ho∣lines 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 na∣tiue sense of this place, although the exposi∣tors haue sayd nothing touching it hitherto.

In the mids.] This is added by way of expo∣sition. 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 recei∣ued of God, because he was vnable to stand before him. Hence it appeeres, how such erre as thinke the Prophet feigned as the com∣mon people are wont to doe, who forge diuers inuentions of God. For as I haue said, the presence of God is the confounding of the flesh, because it shewes vs that we are no∣thing 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 hid∣den, 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 vs, yet must wee alwayes acknowledge our vn∣cleanenes, the reliques whereof we shall al∣wayes 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.* 1.2 Whence it fol∣lowes, that all humane doctrines do alwayes smell of their impuritie: for there is nothing pure, but that which proceeds frō the Lord.

Notes

• * 1.1

  Iudg. 13.22.
• * 1.2

  All doctrines of men smell of impuritie.