Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Isaiah · Chapter 6
CHAP. VI.
Ver. 1. IN the year that Uzziah dyed] This was the year 1540. from Noah's Flood, ſay Chronologers. Where One well obſerveth how divers things were done this year within the Church,Bucholc. and without. The Gentiles in Greece at the Town of Eleum behold their Olympick games: the Prophet Iſaiah in Judea beholdeth the glory of God, and heareth the Triſagion of the bleſſed Angels. So in the year of Grace 1617.Rev. Hiſt. Pontif. Ro. pag 306. The Pope proclaimed a Jubilee for the peace of Italy and Auſtria, &c. The Reformed Churches in Germany kept a Jubilee likewiſe at the ſame time, in way of thankfulneſs to God for the Goſpel reſtored a juſt hundred years before by Luther, Zuinglius, and other Reformers.
I ſaw alſo] ſc. in ſpiritu & in ecſtaſi, in Spirit and in a Rapture. Some compare it with that Viſion which Ezekiel ſaw afterwards, chap. 1. This whole Book is called The Viſion of Iſaiah; chap. 1.1. and why? ſee the Note there: Eſt autem celeberrima haec prophetia, but this is a moſt famous Propheſie of the utter excaecation and exciſion of the Jews: and is alledged againſt them by all the four Evangeliſts, and by Saint Paul, Rom. 11.
The Lord] The Three in One, and One in Three: ver. 8. Who ſhall go for us? Conſer Gen. 1.26. & 3.22. See John 12.41. Where it is applyed to God the Son, and Act. 22.25. where to God the Holy Ghoſt. This Lord of all was ſeen by the Prophet, not in his Eſſence, or in the Infinite excellency of his Majeſty, Exod. 33.20. 1 Tim. 6.16. but in ſome viſible module of his Glory: like as we cannot ſee the Sun in rota but in radiis, in the body of it, but in the beams only.
Sitting upon a Throne] Inſtar judicis & vindicis, as a juſt Judge and ſharp Revenger of this peoples rebellions: and this Throne is in the Temple too, the place wherein they moſt of all truſted, crying, The Temple of the Lord, the Temple of the Lord, Jer. 7. Lo here they were to be ſentenced, becauſe they had caſt away the Law of the Lord of Hoſts, and deſpiſed the word of the Holy One of Iſrael, chap. 5.24.
High and lifted up] Stately for ſight, and lofty for ſcite, as was Solomons, 1 King. 10.18, 20.
Sirmata.And his train filled the Temple] His train, or his skirts, viz. of his Robes. The Sept. and Chaldee have it, The houſe was full of his glory. The ſence is, ſaith Oecolampadius, that the leaſt part of the divine Majeſty is greater then the greateſt glory of men,Rev. 19 16. as 1 Cor. 1.25. He hath upon his Veſture and on his Thigh this Name written, King of Kings, and Lord of Lords. Here we can ſee but his back-parts, his train and line. We need ſee no more that we may live. Zerxis the famous Painter drew in a Table a fair Temple with the doors open, and Venus going in, ſo as the beholders could behold but her back and her train: as not able to depaint her fair face, and fore-parts.
Ver. 2. Above it ſtood the Seraphims] Thoſe Heavenly Salamanders, that are all on a light fire with Love to God, and Zeal of his Glory, Num. 21.6. Iſa. 30.6. Fiery Serpents full of deadly poiſon are alſo called Seraphims foreign the Greeks call them. That old Serpent the Devil can transform himſelf into an Angel of Light, At bonum erat tibi ſi ignifer magis eſſes quam Lucifer, ſaith Bernard in his third Sermon upon this Viſion of Iſaiah.
Each one had ſix wings] So had thoſe four beaſts or living wights, Rev. 4.8. See the Note there: and obſerve that in the Revelation the Holy Ghoſt borroweth moſt of the Elegancies and Flowers found in the Old Teſtament, to ſet out the ſtory of the New in ſucceeding Ages.
With twain he covered his face] As with a double ſcarf, before Gods ſurpaſſing brightneſs, that would put out their eyes elſe. When the Lightning flaſheth in mens eyes, they clap their hands on their faces: ſo here do the Angels. The Moon never caſteth leſs light then when ſhe is neareſt the Sun. Sol reliqua Sidera occultat, quibus & lumen ſuum faenerat: Plin. Lib. 2. cap. 6.ſic & Deus gloriae, Act. 7.2. neither are any ſo humble as they who are neareſt to God: Angels make their addreſſes with greateſt ſelf-abaſements; what then ſhould vile men do? worms and not men!
And with twain he covered his feet] As conſcious to themſelves of a kind of comparative impurity, Job 4.18. and 15.15. and unworthineſs ſo to ſtand before God, i, e. to miniſter unto Him.
And with twain he did flie] that is, he was ready to fly, velabant, & volabant: as Gabriel came to Daniel with wearineſs of flight, Dan. 9.21. that is, with incredible ſwiftneſs. Their ſix wings, ſay ſome, might ſet forth a ſixfold motion, upward, downward, forward, backward, to the right hand, or to the left:A Lapide. Perer. any way were they ready to fly where God would, ita ut celeritate ſuperent ventos, fulmina, Solem, caeloſ que omnes, ſwifter then the wind, thunder-bolt, Sun, or any of the celeſtial orbes.
Ver. 3. And one cryed to another] Hymnum cantant foreign, and that, as it may ſeem, by way of Antiphony as thoſe did, Exod. 15.1, 21.
And ſaid Holy, holy, holy] Hereby ſhewing their earneſtneſs and unſatisfiableneſs in praiſing God, as Jer. 22.20. Mat. 23.37. the ingemination importeth ſtrong affection. Infinitis vicibus iterant, ſaith Procopius: the holy Angels have no reſt (and yet they have no unreſt neither) day and night, ſaying, Holy, holy, holy Lord God Almighty which was, and is, and is to come, Rev. 4.8. The ancient Rabbines (as R. Simeon Ben Joai) proved the Trinity of perſons from this text, ſaith Galatin; appointing their poſterity to repeat theſe words twice a day at leaſt,Lib. 2. cap. 1. viz. at the riſing and ſetting of the Sun, which alſo they do to this day: and when they do it, they leap three times.
The whole earth is full of his glory] Not the Land of Judea only, but the wide world, as Pſalm 97.6, 8. & Iſa. 40.5. ſhall be full of Gods glory, when the Goſpel ſhall be preached to all Nations. This was for comfort to our Prophet, that although his Country-men were caſt off for their contumacy, yet he ſhould not loſe the fruit of his labours, when once that great Myſterie of godlineſs was revealed, God (whom he had now ſeen upon the Throne, and that purpoſely for his confirmation) manifeſted in the fleſh, juſtified in the spirit, ſeen of Angels, preached unto the Gentiles,1 Tim. 3.16. believed on in the world, received up into glory.
Ver. 4. And the poſts of the door were moved] Preſently upon the Angels hymn, this fell out, with ſuch a force it was uttered, like as at our Saviours Reſurrection, when the Angel rolled back the ſtone and ſat upon it, there was a great Earthquake, Mat. 28.2. By the moving of the poſts or threſholds was ſignified the deſtruction of the Temple: like as by-the ſmoak wherewith the houſe was filled, the burning of it down by the Chaldees, as alſo the juſt excaecation of the Jews. Their Temple that had been filled with the train of glory, is now filled with ſmoak going out of Gods Noſtrils when he was angry, Pſalm 18.8. See Deut. 29.20.
Ver. 5. Then ſaid I, Wo is me] The ordinary fear of the faithful, when they had ſeen the Lord in his Majeſty, Gen. 16.13. Deut. 5.24. Heb. 12.21. Judg. 13.22. How ſhall the wicked then be able to ſtand before him at the laſt day?
For I am undone] I am a dead man: ſith no man ſhall ſee God and live, Exod. 33.20.
Becauſe I am a man of unclean lips] i. e. of a foul nature, and ſinful practice: his original uncleanneſs, that filthy Fountain and well-ſpring of wickedneſs, made him cry out in this manner, Pollutior ſum quam ut landem Deum. Angels praiſe God, as I have heard them: but I wicked wretch am altogether unfit for ſuch an employment. Infinite is the diſtance and diſproportion betwixt the High and Holy God, and me a lothſome Leper, a ſordid caytiffe, &c. The nearer a man draweth to God, the more doth rottenneſs enter into his bones, Hab. 3.16. Now mine eyes have ſeen thee, ſaith Job, therefore I abhor my ſelf and repent in duſt and aſhes, Job 42.6. Depart from me, Lord, ſaith Peter, for I am a ſinful man, Gr. a man a ſinner, Luke 5.that is a compound or hodgpodge of dirt and ſin. Quis tu Domine? quis ego? ſaid One; Tu abyſſus eſſentiae, veritatis, & gloriae: ego abyſſus nihili, vanitatis & miſeriae, Who art Thou Lord? and what am I? Thou art an Abyſſe of Eſſence, Truth and Glory: and I an abyſſe of nothing, of ſin and of miſery.
And I dwell in the midſt of a people of unclean lips] whoſe Language I have learned, with whoſe ſinful practices I have too much ſymbolized, and in whoſe puniſhments therefore I am like to be involved: for there is a double danger to a man by converſing with the ungodly. 1. Infection of ſin: 2. Infliction of puniſhment. Lot was the Worlds Miracle, who kept himſelf freſh in Sodoms ſalt-water.
Ver. 6. Then flew one of the Seraphims unto me] Relin quit chorum illum ſanctiſſimum ut ſerviat polluto; he leaveth that holy company, that he may do ſervice to a poor polluted creature! The brighteſt Angel in Heaven thinketh not himſelf too good to ſerve the Saints, Heb. 1.14. If there come to us at any time a Meſſenger, one of a thouſand to declare unto us our righteouſneſs, to be unto us a Miniſter of Reconciliation, we are to receive him as an Angel of God.
Having a live coal in his hand] a coal from the Altar, ſhadowing the merit and Spirit of Chriſt purging his people from all ſin. The Tongs whereby this quick-coal of Chriſts Righteouſneſs is applyed to the ſoul, is the Grace of Faith, Act. 15.9.
Ver. 7. And he laid it upon my mouth] Not to burn him (for all this was viſional) but to expiate and purifie his lips by the Spirit of judgement and of burning, Chap. 4.4. to fire him up to an holy contention in godlineſs, and to fit him yet further for his Office, as the Apoſtles were for theirs by cloven tongues of fire, Act. 2.
And ſaid, Lo this hath touched thy lips] To the ſign words are uſed to make a perfect Sacrament. And here the cautelouſneſs of the Angel is to be noted: He ſaith not I have touched, 1 Cor. 15.10.but lo this coal hath touched thy lips. So Paul, yet not I, but the Grace of God in me. So the good and faithful ſervant, Not I, but thy Talent hath gained five Talents, Luk. 19.16. The Seraph was himſelf a burning creature as his very name importeth: howbeit it was not the Seraph but the Retheph or burning-coal that did the deed, that God might have all the glory.
Thine iniquity is taken away] Sacraments take not away ſin: but only teſtifie that iniquity is purged by Chriſt alone, who hath merited Juſtification and Sanctification.
Ver. 8. Whom ſhall I ſend] Lay hands upon no man raſhly, but with deliberation. The myſterie of the Trinity is well obſerved by ſome in the following words: as by others this, that Miniſters ſerve not men, but the only true God, Father, Son and Holy Ghoſt, 1 Cor. 4.1. 2 Cor. 5.21.
Nobis, id eſt tribus Elohim ſive perſonis ſanct. Trin. Piſcat.Who ſhall go for us?] God knew whom he would ſend, but he will have the Prophet offer himſelf: for he loveth a cheerful ſerver; and Miniſters muſt take the overſight of Gods Flock, not of conſtraint but willingly, 1 Pet. 5.2.
Here am I, ſend me] This was right: and this was wrought in him not by baſe fear of puniſhment (as we read of one Balthus a dumb man, that wandring in a Deſart,Pauſanlas. and met with a Lion, he was ſtruck with ſuch exceeding fear and trepidation, that thereupon the ſtring of his tongue was looſed, and he ſpake ever after) ſed igne Dei tactus & actus eſt. The Seraph had comforted him, and this was the effect of it. The Prophet after the touch of the live-coal, felt his gifts encreaſed, his zeal kindled, and hence his forwardneſs thus to offer God his ſervice. So ought ſuch to do as find themſelves fitted for the work: If thou haſt not Manchet, ſaid Bucer to Bradford, give the people Barly-bread, ſuch as thou canſt: it will be accepted. It is no ſmall commendation to a man to addict himſelf to the Miniſtery of the Saints, as the Houſe of Stephanus did, 1 Cor. 16.15. and to be to every good work ready, Tit. 3.1. that is, forward and forth-putting, cheerful and vigorous.
Verba indignantis. Piſcat.Ver. 9. And he ſaid, Go and tell this people] Once my people, but now no more ſo; (Loammi) but a people laden with iniquity, and ſo a people of my wrath and of my curſe, no longer owned by me, but diſavowed and abandoned, as their Fathers one were, Exod. 32.7.
Hear ye indeed, but underſtand not] This is that heavy and dreadful doom, whereunto for authority ſake, is premiſed that glorious Viſion of the Lord ſitting on his Throne, and paſſing Sentence, together with the renewed miſſion of this Prophet on ſo unpleaſing an Errand. Hear ye ſhall for a miſchief to you, but underſtand no more then the ſeats you ſit on, or the Pillars you lean againſt, becauſe ſtupified, delivered up to a Reprobate ſence.
And ſee indeed] ſc. both my Words, Jer. 2.31. and my Works, when my hand is lifted up eſpecially, Iſa. 26.11. See chap. 42.18, 19, 20.
But perceive not] ſc. that the cauſe of your calamity is your ſin, the end Repentance, the Author God: with whom therefore it is a righteous thing to puniſh you with ſpiritual blindneſs and hardneſs of heart, that ye may proceed and periſh. Now then if any be ignorant, let him be ignorant for me, as 1 Cor. 14.38. And, let him that is filthy be filthy ſtill, or Let him be yet more filthy, Rev. 22.11. Abeat in malam crucem, as a Father ſaith to his incorrigible child. See the like angry expreſſions, Ezek. 20.39, Iſa. 50.11. Pſalm 81.12, 13. Matth. 23.32, 34.
Ver. 10. Make the heart of this people fat] ſc. by preaching to them the Word of God; which becauſe they regard not, it ſhall become unto them a ſavour of death, as ſweet Oyntments kill beetles, as a ſhril voyce hurteth weak ears, as Lime is kindled by cold water caſt upon it, &c. Of ſuch a fat heart beware: fat things are leſs ſenſible, and fat hearted people are noted by Ariſtotle for dull and ſtupid. There is not a greater miſchief can befall a man on this ſide Hell, then to be given up to a dead and dedolent diſpoſition, ſuch as was that of thoſe, Eph, 4.18. of the Jews in Chriſts time and ever ſince, and of many Papiſts, who continue blind in the midſt of ſo much light, and will not renounce thoſt Errours whereof they are clearly convinced.
And make their ears heavy] Preach them to Hell: this is an accidental effect of the Word preached, and proceedeth from mens corruptions, Zech. 7.11. But as an hard heart, ſo a heavy ear is a ſingular judgement, Act. 7.51. Antagoras reciting his Thebais (a book that he had made) among the Boeotians, and they little regarding him, he folded up his book, and ſaid, Ye may well be called Boeotians, Eraſ. Apophth.quis boum habetis aures, for ye have Oxes-ears; playing upon the Notation of their Name.
Leſt they ſhould ſee with their eyes, &c.] Or, that they may not ſee with their eyes, or hear, &c. but be as ſo many ſots and ſtocks or ſtatues, that have eyes and ſee not, &c. to their utter ruine and deſtruction. Neither is there any the leaſt injuſtice in ſuch a proceeding. An Apprentice hath given him by his Maſter a Candle to light him to bed, which he abuſeth to light him to game or drink. Hereupon his Maſter taketh it from him, bloweth it out, and ſendeth him darkling to bed, in the way whereto, he breaketh his arms or his face by ſome fall: will any man blame the Maſter, ſith the candle was his, and allowed for uſe? I t…ow not: think the like here.
And convert] which whilome they would not, now they ſhall not: but having made a match with miſchief, they ſhall henceforth have enough of it: they love to have it ſo, Jer. 5.31. they forſake their own mercies, Jon. 2.8. they are miſerable by their own election.
And be healed] i. e. pardoned and purged. At que hic pulchrè exprimitur (ſaith One) ordo obtinendae ſalutis; and here is excellently ſet forth the order of obtaining Salvation. For firſt it is requiſite that we have ears to hear, and eyes to ſee, (not ears ſtopped, and eyes dawbed up as theſe had) 2. That what we hear and ſee, we underſtand with the heart, that is, that there be yielded thereunto both Aſſent of the mind, and Conſent of the will; this is Faith. 3. That we turn to the Lord by true Repentance; and then we are ſure of healing, which is by pardon of ſin, and power againſt it.
Ver. 11. Then ſaid I, Lord how long?] ſc. ſhall this ſad ſtroke up on the ſouls of this poor people laſt? Is there no hope of an end? haſt thou utterly caſt off Iſrael? See here the good affection of godly Miniſters towards even obdurate and obſtinate ſinners: how deeply and dearly they oft pitty them, and pray from them, as did alſo Moſes, Samuel, Paul.
Ʋntil the Cities be waſted, &c.] Till theſe uncounſelable and incorrigible Refractaries be utterly rooted out by the Babylonians firſt, and then by the Romans.
Ver. 12. And the Lord have removed men far away] Judaea lay utterly waſte for 70. years: inſomuch that after the ſlaughter of Gedaliah, when all, man, woman, and child fled into Aegypt, there was not a Jew left in the Countrey. And in that laſt deſolation by the Romans, ſuch affliction befell them as never had been from the beginning, nor ſhall be to the worlds end, Mar. 13 19.Joſeph. After Titus had ſlain a thouſand thouſand of them, and carryed away Captive 900000. more, Adrian the Emperour, for their ſedition under Barchochach, drove all the Jews utterly out of Jury, ſet a ſow of white Marble over the chief gate of Jeruſalem in reproach of their Religion, and by Proclamation forbad them ſo much as to look toward that land from any high Tower or Mountain. Howbeit they afterwards obtained leave to go in once a year, and bewail the deſtruction of their Temple, giving a peice of money to the Souldiers: and at this day when or wherever they build an houſe, they uſe to leave about a yard-ſquare of it unplaiſtered,Leo Modena. on which they write Zecher lechorban, The memory of the Deſolation.
It may be rendred Gods Tenth. But what meant Lyra to argue from hence that Tythes are due to the Church?Ver. 13. But yet in it ſhall be a tenth] i. e. ſome Elect left in the land for a reſerve. And theſe are called a Tenth, 1. Becauſe, as the Tenths, they are conſecrated to God, Levit. 27. 2. Becauſe but a few: So that God may ſay as once of the cured Lepers, Where are the other nine? Such were thoſe that looked for the Conſolation of Iſrael when Chriſt came in the fleſh, Zachary, Simeon, Anna, the Maries, Joſeph of Arimathea, the Apoſtles, Peters Converts, &c.
And it ſhall return and ſhall be eaten] Or, it ſhall, after its return again, be burnt up or removed: ſo they were to ſome purpoſe by the Romans. See on ver. 12.
As a Toyle-tree, or as an Oak] Trees that are durae ac durabiles, hard and long-laſting: and although they loſe their fruit and leaves, or be cut down, yet
Their ſubſtance is in them] the ſubſtance of the matter, the ſap remaineth in the Trunk and Root.In radice & caudice. Junius. Piſcator. Some think there is an alluſion in this Text to a Bank or Cauſey that went from the Kings Houſe to the Temple, and was born up with Trees planted on either ſide of it: which Trees as they kept up the Cauſey, ſo do the godly the State, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. Semen ſanctuus ſtatumen terrae.