Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Isaiah · Chapter 30
CHAP. XXX.
Ver. 1. WOe to the rebellious children] Vae filiis deſertoribus, vel Apoſtatis: ſo he boldly calleth the Politicians of his time, the Counſellors of State,Eſt ſpecies quadam foreign aliunde quam à Deo auxilium petere. Shebna and others who gave good Hezekiah ill counſel to ſend to Egypt for help when Sennacherib invaded him. Well might St. Paul ſay, Eſaias is very bold, Rom. 10.20. Conſurgens enim, Proceres inquit, quid hoc rei eſt quod occeptatis? malè omnino factum! vae vohis, vae reip. toti! ſuch another bold Court-preacher was Elias, Amos, John Baptiſt, Chryſoſtom, Latimer, Deering, &c. See Latimers letter to King Henry the eighth after the proclamation for aboliſhing Engliſh Books, Act. & Mon. fol 1591. where we may ſee and marvel at his great boldneſs and ſtoutneſs (ſaith Mr. Fox) who (as yet being no Biſhop, ſo freely and plainly, without all fear of death, adventuring his own life to diſcharge his Conſcience ſo boldly, to ſo mighty a Prince, in ſuch a dangerous caſe, againſt the Kings Law and proclamation, ſet out in ſuch a terrible time) durſt take upon him to write and to admoniſh, that which no Counſellor durſt once ſpeak unto him in defence of Chriſts Goſpel? &c.
That take Counſel, but not of me] Though I am the Wonderful Counſellor, chap. 9.6. and though they profeſs to be my children; but unruly rebellious ones; I muſt needs ſay, they are ſuch as like petty-gods within themſelves, run on of their own heads, and lean to their own underſtanding, Prov. 3.5. as if I were nothing to them, or as if Conſilii ſatis eſt in me mihi were their Motto. See the like folly, Joſh. 9.14.
That cover with a covering] But it will not reach,Et ordiremini telam. chap. 28.20. God will make the ſtrongeſt ſinew in the arm of fleſh to crack, and the faireſt bloſſoms of humane Policies to wither.
That they may add ſin to ſin] i. e. Thereby adding ſin to ſin, as Devt. 29.19. Job 34.37. See the Notes there.
Ver. 2. That walk to go down into Egypt] This they were flatly forbidden to do. But State-policy doth ſometimes carry it againſt expreſs Scripture, to the formalizing and enervating of the power of truth, till at length they have left us an heartleſs and ſapleſs Religion, as One well obſerveth. This is no thriving courſe certainly: here we have a dreadful Woe hang'd at the heels of it. The Grecian Churches firſt called in the Turks to their help, who diſtreſſed them, and then, through fear of the Turks, Anno 1438. ſent, and ſubjected themſelves to the Biſhop of Rome, that they might have the help of the Latine Churches: but ſhortly after they were deſtroyed, their Empire ſubdued, &c. teaching all others by their example, not to truſt to carnal Combinations, not to ſeek the aſſociation of others in a ſinful way.
Ver. 3. Therefore ſhall the ſtrength of Pharaoh be your ſhame] They that conſult not with God, conſult ſhame to their own houſes, Hab. 2.10. and becauſe they deſpiſe him, they ſhall be lightly eſteemed, 1 Sam. 2.30. When any came to Bacon and Burleigh, Q. Elizabeths graveſt Counſellors, with a project or deſign of raiſing her revenue, or promoting her intereſt, they would ask him how much reputation would redound unto her by it? Moſes, who was faithful in all Gods houſe, had the like care of Gods glory, Exod. 32.10, 12. and is therefore renowned to all poſterity. But theſe Apoſtates in the Text, for carnal policy and contempt of God, are juſtly branded and threatned with diſgrace and diſappointment.
Ver. 4. For his Princes were at Zoan] where Pharaoh kept his Court, and Moſes had done his Miracles.
And his Embaſſadors came to Hanes] This was, ſaith Hierom, a famous City in the utmoſt part of Egypt, toward Aethiopia: Oecolampadius ſaith it lay beyond Egypt: ſo far did theſe men travel and trouble themſelves in ſeeking forrein help, when they might have ſtaid at home to better purpoſe.
Ver. 5. They were all aſhamed of a people that could not profit them] Either could not or would not, for fear of provoking the Aſſyrian ſo potent and formidable a Prince. When Queen Elizabeth undertook to protect the Netherlanders againſt the Spaniard, the King of Sweden, hearing of it, ſaid, That ſhe had taken the Crown off her own head, and ſet it on the head of fortune.
Ver. 6. The burden] i. e. the gifts and preſents wherewith the Hebrews beaſts were laden to carry ſouthward, to hire help from Egypt. A mans gift maketh room for him, Prov. 18.10. Philip was wont to ſay, that he doubted not of taking any town or tower, if he could but thruſt into it an aſs laden with Gold. But theſe Jewiſh Ambaſſadors loſt both their labour and their treaſures, carried upon the ſhoulders of many young Aſſes, and upon the bunches of Camels to a very great quantity. See what a preſent was ſent to a poor Prophet, even of every good thing of Damaſcus forty Camels burden, 2 King. 8.9. and gueſs by that what a deal of wealth went now to Egypt to procure help.
Into the land of trouble and anguiſh] that great and terrible wilderneſs of Arabia, wherein were fiery ſerpents and ſcorpions, Deut. 8.15. and other fell-creatures not a few: Thorough that waſte howling deſert, Deut. 32.10. that lay between Judea and Aegypt, travelled theſe beaſts with their burdens; but all was labour in vain, and coſt caſt away, becauſe God was not of the counſel.
Ver. 7. For the Egyptians ſhall help in vain and to no purpoſe] Heb. in vanity and inanity; ſuch are creature-comforts if relyed on: a very magnum nihil.
Therefore have I cryed] but could not get audience.
Their ſtrength is to ſit ſtill] to bide at home, and behold the ſalvation of the Lord; for the Prophet here ſeemeth to relate to that, Exod. 14.14. Contented godlineſs is great gain ſaith the Apoſtle, 1 Tim. 6.6. and quiet godlineſs is great ſtrength, ſaith the Prophet here; Their ſtrength is to fit ſtill: as good ſit ſtill (ſaith our Engliſh proverb) as riſe and fall. The word here rendred ſtrength, is Rahab, which ſignifieth pride and power, and is ſometimes put for Egypt her ſelf, Pſal. 86. Hence the Vulgar tranſlation here is, Superbia tantum eſt, quieſce; Egypt is but a flask or a piece of proud fleſh: ſhe is all in oſtentation, but will not anſwer thine expectation: therefore keep home, and be quiet. Others rendring the Text as we do, ſet this ſenſe upon it; your Rahab or Egypt is to ſit ſtill, and to hold you content: by ſo doing you ſhall have an Egypt: whatſoever ſuccour you might think to have that way, you ſhall have it (and better) this way, ſi tranquillo & ſedato ſitis animo, if you can compoſe your ſelves and get a Sabbath of ſpirit.
Ver. 8. Now go write it before them in a table, and note it in a book] He had proclaimed it before, ver. 7. but with ill ſucceſs: now he is commanded to commit it to writing, for a teſtimony againſt them to all poſterity; viz. that they had been told in two words what were their beſt courſe to take for their own ſecurity and ſafegard; but they thought it better to trot to Egypt, then to truſt in God. Now therefore if they ſuffer and ſmart (as they muſt) for their contempt and contumacy, the blame muſt be laid upon themſelves alone: who elſe can be faulted when as they were ſo fairly forewarned?
Ver. 9. That this is a rebellious people] Iſaiae concepta verba praeit Deus; God dictateth to the Prophet Iſaiah what very words he ſhall ſet down. So he did to Moſes, to Jeremy, chap. 36. to Habakuk, chap. 2. to John the Divine, Rev. 14.13. the whole Scripture was inſpired by God; not for matter only, but for words alſo, 2 Tim. 3.16. and is therefore more then a bare commonitory, as Bellarmine calleth it, a kind of ſtorehouſe for advice in matters of Religion. We account them the ſureſt Rule of life, the divine beam and moſt exact ballance. But the Papiſts ſee well enough, that whiles the authority of the Scriptures ſtandeth,Divina ſlatera. Aug. Exactiſſima trutina. Chryſoſt. the traditions of their Popes cannot be eſtabliſhed; which they account the touchſtone of doctrine, and foundation of faith. And in favour of their unwritten verities, as they call them, they tell us (but falſly) that Chriſt commanded his Apoſtles to preach, but not to write.
Lying children] and therefore not Gods children, chap. 63.8.
Ver. 10. Which ſay to the Seers, See net, &c.] ſtrang impudency! but in thus reciting their words, the Prophet rather expreſſeth their ſpirit then their ſpeeches: And yet it may be, that the Polititians of thoſe times blamed the Prophets, Iſaiah and the reſt, …ragmatical, for interpoſing and medling in State-matters, and preſſing the Law ſo ſtrictly: ſith in caſes of neceſſity as now it was, they muſt make bold to borrow a little Law of the holy one of Iſrael.
Speak unto us ſmooth things] Heb. ſmoothneſſes, toothleſs truths, and ſuch as may ſpeak you No-medlers.
Ver. 11. Get ye out of the way] If that be the way which you ſo much inſiſt upon, warp a little, remit of your rigour, Religioſum opertet eſſe, ſed non religentem.
Cauſe the holy one of Iſrael to depart from us] Deſinat ille nos per Prophet as obtundere, let's hear no more of him: moleſt us not with ſo many meſſages from him; ſee Mic. 2.6.
Ver. 12. Wherefore thus ſaith the holy one of Iſrael] The Prophet doth on purpoſe repeat this title, ſo much diſreliſhed by them, to croſs them. Miniſters muſt not be men-pleaſers.
Ver. 13. Therefore this iniquity ſhall be unto you] q. d. your Commonwealth is tumbling down apace, and ye are haſtening the utter ruin of it; as if ye were ambitious of your own deſtruction, which will be as ſuddain, ſo total, ver. 14.
Ver. 14. And he ſhall break it as the breaking of a Potters veſſel] Collige ex hoc loco, ſaith Oecolampadius: Gather we may from this text, that remedileſs ruin wil befall ſuch as reſiſt the Holy Ghoſt, and ſin againſt light.
Ver. 15. The Holy one of Iſrael] A ſtile much in the mouths of Gods Prophets in thoſe times. But how great arrogancy is it in the Pope to take unto him the title of His Holineſs?
In returning and reſt ſhall ye be ſaved] This is the ſame in effect with that before; ver. 7. Preachers muſt be inſtant, ſtand to their work, and not be baffled out of their unpleaſing meſſages. The Septuagint here have it, Si converſus ingemueris, tunc ſalvaberis.
Ver. 16. But ye ſaid, No] we will not return or reſt. This is a golden rule of life, In ſilentio & ſpe fortitudo veſtra: but theſe refractaries would none of it: they knew a better way to work then all that came to. Politicians are like tumblers, that have their heads on the earth, and their heels againſt heaven. Croſs-gtain'd they are for moſt part to all good.
For we will flee upon horſes] whereof Egypt was full, and for which it was famous of old, and ſo is yet, for the Mamalukes horſes eſpecially.
Therefore ſhall ye flie] but in another ſenſe, ſc. fuſi, fugati que ab hoſte, with the enemy at your heels.
Ver. 17. One thouſand ſhall flee] See Deut. 32.30. with the Note.
Ʋntill ye be left at a beacon] Heb, a maſt; i. e. a very poor few, or all alone, ſhred of all you had. This was fulfilled when Sennacherib waſted the Country, even to the very walls of Jeruſalem. Paucitatem ſalvandorum nobis inſinuat, ſaith Oecolamp.
Ver. 18. And therefore will the Lord wait that he may be gracious unto you] This it a wonderful condeſcenſion; i. e. God tarrieth looking for thee to ſhew thee mercy, Serm. of Repent.as Mr. Bradford rendreth it; if thou wert ripe, he is ready. But never think that he will lay cordials upon full and foul ſtomachs, faith another grave Divine;D. Harris. that he will ſcarf thy bones before they be ſet, and lap up thy ſores before they be ſearcht. God chooſeth the fitteſt times to hear and help his ſuppliants, Iſa. 49.8. with Pſal. 69.13. opportunitatem opitulandi expectat. Be patient therefore brethren, untill the coming of the Lord, Jam. 5.7. Let your equanimity, your longanimity be known to all men: the Lord is at hand, Phil. 4, 5.
And therefore will he be exalted] He will get up to his tribunal or throne of grace, that if ye repent ye may obtain mercy, and find grace to help in time of need, Heb. 4.16.
For the Lord is a God of jugdement] i. e. He is a wiſe God that knoweth beſt when to deal forth his favours, and where to place his benefits.
Bleſſed are all they that wait for him] Wait his leaſure, & non cerebri ſui ſectantur conſilia, and ſeek not to get off by indirect courſes. Thoſe though they ſhould die in a waiting condition, yet cannot but be happy, becauſe God hath ſaid here, Bleſſed are all they that wait for him.
Ver 19. For the people ſhall dwell in Zion, &c.] Or, For thou, the people of Zion that dwell in Jeruſalem, ſhalt weep no more; Flebile principium melior fortuna ſequetur.
At the voice of thy cry] Thou ſhalt pray; thou ſhalt alſo hear the word of God, ver. 20.21. and reform thy life, ver. 22. ſo ſhall good be done unto thee.
When he ſhall hear it, he will anſwer thee] yea before, chap. 65.24. before thy prayer can get from thy heart to thy mouth, it is got as high as heaven.
Ver. 20. And though the Lord give you the bread of adverſity] Though he hold you to hard-meat, and give you but priſoners pitrance, ſo much as will keep you alive only, and that you eat your meat with the peril of your lives; emendicato pane hic vivamus, ſaith Luther; in our Fathers houſe is bread, Gods plenty.
Yet ſhall not thy Teachers be removed into a corner] Non alis ſe induent, they ſhall not take wing and flie from thee. The Miniſtry is a ſweet mercy, under what miſery ſoever men do otherwiſe groan and labour. Corporeal wants are not much to be paſſed on, ſo the ſpiritual food be not wanting: a famine of the word is the greateſt Judgement. Amos 8. when the Goſpel was firſt preacht, there was great ſcarcity of bodily food, Rev. 6.6. Act. 11.28. but that was ſcarce felt by thoſe holy ſouls who did eat their meat, ſuch as it was, with gladneſs and ſingleneſs of heart,Greenham. accounting that bread and cheeſe with the Gospel was good chear.
Thine eyes ſhall ſee thy Teachers] A deſcription of holy hearers; their eyes are intent on the preachers,Scultet. their ears arrect, their whole courſe conformed to the rule, quando lapſus tam in proclivi eſt, ver. 21. their deareſt ſins abandoned, ver. 22. Oh for ſuch hearers in theſe dayes!
Apparent rari nantes in gurgite vaſto.
Subeſt comparatio à paſtore ſumpta, qui oves ſequitur, & aberrantes in viam revocat.Ver. 21. And thine ears ſhall hear a word behind thee] Quum à tergo tuo dicent, when they ſhall ſay behind thee, viz. thy teachers: a Metaphor ſay ſome, from Shepherds driving their ſheep, and whiſtling them in, when ready to ſtray.
When ye turn to the right hand or to the left] Heb. when ye right-hand it. and when ye left-hand it. It is hard to hold the Kings high-way chalked out in the word, without ſwerving; to walk accurately, and as it were in a frame: yet this muſt be done, and all exorbitancies carefully ſhunned: Hereunto the word preached is a ſingular help: God by his ſpirit alſo ſends for us in our out-ſtrays, and ſets us right again: there will be upon any miſcarriage, Singultus cordis, an upbraiding or riſing of heart, as tis termed by Abigail, 1 Sam. 25 31. the ſpirit will come in with his ſecret and ſweet voice, both correcting and directing pro re nata.
Ver 22. Thou ſhalt defile alſo the covering] Thou ſhalt pollute the idols which thou hadſt perfumed. Such a change is wrought in people by the Word preached, as is to be ſeen in all the Reformed Churches:Comparat idola ſcorto perpetuo monſtro abominabili. Zeged. Cavete ab idolis.
Thou ſhalt caſt them away as a menſtruous cloth] Ʋt mulierem laborantem ex menſibus: Piſcat.
Thou ſhalt ſay unto them, Get thee hence] A page, Abi in malam crucem. Men ſhould heartily hate ſin by them committed: dealing by it, as Amnon did by Tamar: and as heartily deſiring to forgo it as to have it forgiven: to part with it, as to have it pardoned: See Hoſ. 14.8. with the Notes.
Ver. 23. Then ſhall he give the rain of thy ſeed] Or, for thy ſeed, or to thy ſeed. A figurative Deſcription of Gods ſuperabundant bleſſings, viz. the ſpiritual bleſſing, ſaith Diodate. This was fulfilled in the Letter, under Hezekiah and Ezra: in the figure, under Chriſt.
In that day ſhall thy Cattle feed] This branch properly belongeth to the next verſe. The Bible was not diſtinguiſhed into verſes till of late years: and it is not done very skilfully in ſome places, as this for one. Verſuum in Scripturis ſectiones pio quidem, at tumultuario Roberti Stephani ſtud o excogitatae, Scultet.imperitiſſimé plerun que textum diſſecant.
Verſe 24. Shall eat clean provender] Such plenty there ſhall be of corn, that the Cattle ſhall have of the beſt threſhed out and winnowed. The Vulgar Latin hath it commiſtum migma, whereby is underſtood diverſity of grains mingled together, as in Horſe-bread.
Verſe 25. R…vers and ſtreams of waters] To moyſten them and make them fertile.
When the Towers fall] i. e. Sennacheribs great Princes, who were as Towers and Bulwarks.
Ver. 26. Moreover the light of the Moon, &c.] i. e. Very great ſhall be your joy upon that ſlaughter of Sennacheribs army: the Sun and Moon alſo ſeeming to rejoyce with you by their extraordinary out-ſhinings.
In the day that the Lord bindeth up the breach] Sunt Allegoriae ſive ſimilitudines quae inſtituto mirè conveniunt.Hyperius.
Verſe 27. Behold the name of the Lord cometh from far] That is, an Angel cometh from heaven to deſtroy the Aſſyrians: Or the Name of the Lord, that is, Majeſtas Dei Nominatiſſimi, the glorious and renowned God himſelf.
Burning with his anger] Or, at the Noſe, which burneth with a greivous flame.
His lips are full of indignation, and his tongue, &c.] Eſt pulchra hypotypoſis irae Dei, a gallant deſcription of Gods anger; which yet is nothing elſe but his moſt juſt will to puniſh ſin. Theſe things and the like are ſpoken concerning God foreign: and muſt be underſtood foreign. Raſh anger as it diſpoſſeſſeth a man of his ſoul, wit and reaſon: ſo it diſ-figureth his body with fierineſs of the eyes, inflammation of the face, ſtammering of the tongue, gnaſhing of the teeth, a very harſh and hateful intention of the voice, &c. Hence angry men were counſelled, in the heat of their fit to look themſelves in a glaſs, &c. God is here brought in as thus angry, more humano: Let us take heed how we provoke him to wrath: foreign;
Verſe 28. And his breath as an overflowing ſtream] God can blow men to deſtruction, Job 4.9. for they are but duſt-heaps: yea his breath as an irreſiſtible torrent beareth all before it. The Prophet had compared Gods fierce wrath to a raging fire; Now he further compareth it here 1. To a flood. 2. To a Fan. 3. To a Bridle.
To ſift the Nations with a ſive of vanity] i. e. Ad perdendas gentes in nihilum, as the Vulgar here hath it, to deſtroy the Nations, and to bring them to nothing.
Verſe 29. Ye ſhall have a ſong] As, after the Paſſover eaten, they ſang an hymn; ſo after the Aſſyrian deſtroyed, there ſhall be a different ſound heard in their ſeveral camps. Apud utroſque audietur ſonus, & ſtrepitus, ſed diverſâ admodum ratione: ſo was fulfilled that of our Prophet, chap. 65.13, 14.
As in the night when an holy ſolemnity is kept] Pintus ſaith, that the night before ſome ſolemn ſacrifice, the Jews uſually ſpent in jollity and ſinging. They ſtill conclude their Sabbath with ſinging or caterwawling rather, which they continue as long as they can, for eaſe of the defunct fouls.
Ver. 30. And the Lord ſhall cauſe his glorious voice] Hence ſome gather that Sennacheribs ſouldiers were deſtroyed by the Angel, not without a mighty ſtorm and tempeſt accompanied with dreadful thunder and lightening: See the like threatned to all wicked ones, Job 27.20, 21, 22.
Ver. 31. Which ſmote with a rod] Iſa. 10.14. Now he is broken in pieces with Gods iron rod, Pſal. 2.9. Juſtiſſimae talionis exemplum.
Ver. 32. And in every place where the grounded ſtaffe ſhall paſs] virga fundata, ſeu infixa, Gods rod or ſtaffe, wherewith he beateth the Aſſyrians, ſhall pierce their fleſh, and ſtick in it, make deep wails, yea ſtick in their very bowels, as Ehuds dagger did in Eglons gutts. And this ſhall be done with little ado too.
It ſhall be with tabrets and harps] quiſi per ludum, non tormentis bellicis.
And in battles of ſhaking will he fight with it] levi quadam velitatione bellica, by skirmiſhings only.
Ver. 33. For Tophet is ordained] Heb. Tophteh, which ſome derive of Pathah to entice or ſeduce, becauſe hell draweth cuſtomers; and is called alſo Infernus ab inferendo, from the great reſort that is to it. But others fetch the name from Toph a drum; becauſe thoſe idolaters who ſacrificed their children to Moloch or Saturn, in the valley of Hinnom, ſtruck up drums to drown the cries of thoſe poor tortured children. Hence it is here uſed for hell; together with that eternity of extremity which the damned there endure: and this the Aſſyrians are here threatned with, yea their very King whoſe preſervation from the ſtroke of the Angel was but a reſervation to a worſe miſchief here and hereafter: For potentes potenter torquebuntur, great men, if not good, ſhall be greatly tormented; and the more they have of the fat of the earth, the more they are ſure to fry in hell. Such therefore had need to add true grace to their high places; elſe they ſhall prove but as an high gibbet to bring them to more diſgrace in this world, and torment in the next.
Of old] Heb. from yeſterday. Hence ſome infer that hell-torments are always freſh and new; as if they had begun but yeſterday: and every ſacrifice there is ſalted with fire, Mar. 9.49. that is, it burneth but conſumeth not; fire being of a burning, but ſalt of a preſerving nature.
He hath made it deep and large] capacious enough to receive a world full of wicked ones, Pſal. 9.17.
The pile thereof is fire and much wood] Hell-fire is no Metaphorical thing, but a material, true, proper, real, and corporeal fire, Mat. 18.9. & 25.41. Luk. 16.23. for vehemency of heat, ſaith Auſtin, it exceedeth ours, as far as our fire doth exceed fire painted on the wall. That Friar ſaid too little of it, who ſaid that one might feel it burn ſeven miles of. Aetna, Veſuvius, Pietra mala, (which is a mountain in the higheſt part of the Apennines that perpetually burneth) come not near it. Some groſs Papiſts have imagined Aetna to be the place of Purgatory: Odilo Abbot of Cluniacum perſwaded Pope John the nineteenth, that he had there ſeen the tormented ſouls wailing: whereupon that Pope appointed the Feaſt of All-ſouls.
The breath of the Lord as a ſtream of brimſtone] This formidable fire then is fed with moſt tormenting temper, rivers of brimſtone: and kindled with the breath of the Almighty, throughout all eternity. Simile quiddam videmus in thermis, ubi ſulphureae ſcaturigines magno fremitu efferveſcunt: ſome reſemblance hereof we have in the hot baths, &c.