EXPOSITORY LECTURES

ON

ISAIAH VI.

LECTURE I. ON VER. 1—5.

THE division of this chapter (were that) to any great purpose) may be stated thus:

I saw. w.] Observe the freedom of God in his choice of men to be near him and know 1. The prophet's vision, from ver. 1. to him; and in the measuring out the degrees the 3d, In the year that king Uzziah died, of discovery unto those men differently, some I saw also the Lord sitting upon a throne, had extraordinary revelations; and though high and lifted up, and his train filled the prophetic visions now cease, yet there are temple. 2. Above it stood the seraphims: certainly higher and clearer coruscations of each had six wings; with twain he cover-God upon some souls than many others, that ed his face, and with twain he covered his yet are children of light, and partake of a feet, and with twain he did fly. 3. And measure of that light shining within them; one cried unto another, and said, Holy, thus we are not carvers and choosers, and holy, holy is the Lord of hosts; the whole therefore are not peremptorily to desire any earth is full of his glory.

II. The effects of it upon him, relating to his calling, from ver. 4-13, And the posts of the door moved at the voice of him that cried, and the house was filled with smoke, &c.

thing in kind or measure that is singular, that were pride and folly; but above all things we are to esteem, and submissively desire still more and more knowledge of God, and humbly to wait and keep open the passage of light, not to close the windows, nor In the vision, besides the circumstances to be indulgent to any known sin, or impure of time and place specified, ver. 1, we have affection, that will soon obstruct it: into a a glorious representation of the majesty of filthy soul wisdom will not enter. God, ver. 2. A suitable acclamation, a In the year that king Uzziah died, I saw voice of praise being joined with it, ver. 3, 4. the Lord on his throne.] There is another The effects of it on the prophet towards his king named here, to denote the time by, calling are three, viz. I. His preparation; but he was diseased and a dying king, who II. His mission; III. His message. I. lived some years a leper, and then died, The preparation, in these two particulars: Men may speak in a court style of vain 1. Humiliation; 2. Purification, ver. 6, 7 wishes, O King, live for ever: but this a deep conviction, and then effectual removal King, here on the throne, is indeed the King of pollution. immortal, the ever living God. II. In his mission we have three things: God measures and proportions all his 1. God's inquiry for a messenger, ver. 8, means to their end. When he calls men to former part. 2. The prophet's offer of him-high services, he furnishes them with suitable thus here self, the latter part of verse 8. 3. God's preparations and enablements : acceptance, ver. 9, former part. with the prophet, he was to denounce heavy III. His message, a heavy commination, things against his own nation, a proud ver. 9-12, yet allayed with a gracious mi- stubborn people, to deal boldly and freely tigation, ver. 13. The judgment very last-with the highest, yea, with the king himself, ing and wasting, yet a remnant reserved.

VER. 1. In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and the train filled the temple.

chap. vii. and he is prepared by a vision of God. What can a man fear after that? All regal majesty and pomp looks petty and poor after that sight. Two kings together on

their thrones in robes royal, (1 Kings xxii.)| did no whit astonish him that had seen a greater; I saw (says Micajah) the Lord sitting on his throne, and all the hosts of heaven standing by. Much like this is the vision of Isaiah, here before us.

VER. 4. The posts of the door moved at the voice of him that cried, and the house was filled with smoke.

How true must that be, that at his voice the earth quakes, and the mountains tremble, when, at the voice of an angel, crying Eyes dazzled with the sun, see not the or proclaiming his name, the very threshold glittering of drops of dew on the earth; and of the temple (the then holiest part of the these are quickly gone with all their faint earth) moves: this in the vision was intendand fading glory, to a soul taken with the ed to represent the dreadfulness of his great contemplation of God. How meanly do name, that vile men dare baffle in vain oaths, they spend their days, that bestow them on and can speak thereof without sense: but counting money, or courting little earthen hearts that are indeed his living temples, idols, in ambition or love. From how high will find this resentment, when his name is a stand doth he look down on those, that proclaimed, or when they mention or think looks on God, and admires his greatness, of it, the post will be moved with an awful wonders at what he sees, and still seeks after trembling. more; these two are therefore joined together, Beholding the beauty of the Lord, and inquiring in his temple. Psal. xxvii. 4, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.

VER. 2. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain J he did fly.

And the house was filled with smoke.] This was here a symbol of the presence and majesty of God, (Psal. xcvii. 2, Clouds and darkness are round about him, righteousness and judgment are the habitations of his throne,) not a signal of displeasure, as some take it. He dwells in light that is inaccessible, and round about is thick darkness, shutting out the weak eyes of men, that were not able to abide the brightness of his glory: much of our knowledge here lies in this, to know that we know him not; and praise him; silentium tibi laus, as they read much of our praise, to confess that we cannot Psal. lxv. 1.

VER. 5. Then said I, Wo is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts.

THESE glorious courtiers, flaming spirits, are light and love, whose very feet are too bright for us, as his face is too bright for them, and they cry, Holy, holy, holy, thrice holy, most holy three, one God, Lord of hosts, the whole earth is full of his glory. This they cry one to another, echoing it and returning it incessantly; they that praise Then said I, Wo is me. ] He is not him most, come nearest their life. When lifted up with the dignation, that he should we are to pray, or offer any worship to the great be honoured with such a vision of God; God thus on his throne above, and the diffusion but, on the contrary, struck with humble of his glory there, in the sanctuary, especial- holy fear, Oh! I am undone ! This is ly in solemn worship there, let us think of much of the exercise of souls admitted nearhis train filling the upper temple, and to est to God, even this astonishment and adstoop low and fall down before him, (Holy, miration, that such as they should be regardholy, holy.) This is the main thing where-ed and raised to that height, and holy fear in he is glorious, and we are to know and in a sense of their unholiness. When the adore him in this view, and abhor ourselves blessed virgin heard a voice very much to her as in his sight.

VER. 3. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.

The whole earth.] So many creatures and various works and affairs, fruits, and plants, and rich commodities, and so many calamities and miseries, that kingdoms and people are afflicted with, as by turns, and so many disorders, and such wickedness of men in public and private matters; and yet in all these varieties and contrarieties of things, this one is the sum of all, and all taken up in it, the whole earth is full of his glory, in framing and upholding, in ruling and ordering all, what a depth of power and wisdom!

own advantage, (Luke i. 28, 29, And the angel came in unto her, and said, Hail, thou art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be,) instead of rising in her own conceit upon it, she was troubled, and marvelled what manner of salutation this should be, and was struck with fear; so that the angel found it needful to say, fear not.

Illusions and deceits of spirit of this kind cannot be better differenced from true manifestations of God, than by this, that they may breed pride and presumption in the heart, make it vain and haughty; but true senses, and joys, and discoveries of love, in

what kind soever, do most powerfully humble. en to, but to write down, and register for Is est, qui superbire non potest, cui Deus their good. ostendit misericordiam suam. Aug.

And dwell amidst a people of unclean Then said I, Wo is me! for I am un- lips.] We infect each other when we meet : done; because I am a man of unclean little converse that a man returns the better lips.] The mother and nurse of pride is by, yea, by the most is the worse; he brings ignorance of God. A small glance of him back often more pollution, more folly and will make the best of men abhor themselves, vanity, by most companies and discourses; and still the nearer sight of him, the lower but we see here, that impurity humbly acconceit will there be of self, and the deeper knowledged is graciously removed.

sense of impurity and vileness; this tells us, though we hear and speak of God, alas! we know him not.

I am a man of polluted lips.] He mentions this the rather, because he heard that song which he would have joined, but durst not, because of polluted lips: thus we must confess we are polluted all over; but much of our pollution breaks out by the lips, yet commonly we think not on it.

LECTURE II.

On Ver. 6-8.

VER. 6. Then flew one of the Seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar.

I am undone.] We could not indeed bear much, not see God and live; therefore he IMPURITY well discovered to a man is veils himself; but sure we might see much half cured; whensoever God graciously shows more than we do, and live the better for it, a man his own unsanctifiedness, there he the more humbly and holily. Our pollu- goes on to cleanse and sanctify him; the tions hinder and unfit us, as he implies, when light that discovers is followed with a burnhe says, a man of polluted lips: but ohing coal that purges away. that we saw so much of him as to see this The Holy Spirit is that purifying fire, a pollution, that makes us so unworthy, and touch of it cleanseth the hearts and lips, and all, and kindles that affection in the soul that He first cries, I am a man of polluted cannot die out, that not many, that no waters lips, and then adds, I dwell in the midst of can quench again. It doth this to all that a people of unclean lips.] This is the true are sanctified, but eminently it doth it, (or method; there can be no right sense of pol-at least they desire it may) to those that are lutions about us, but that which begins with to be the instruments of enlightening, purga sense of those within us. Few men reflect ing, and kindling others: so in the resemmuch on themselves, or if they do, they view themselves by a false light.

so unfit to see him.

blance of fiery tongues, came down this Spirit on the Apostles, and thence they them selves were as burning coal scattered through the nations, blest incendiaries of the world, setting it on fire with the love of Christ, tanquam ligna ardentia dispersa. Aug.

VER. 7. And he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin is purged.

Polluted lips.] This he says in regard of the voice he heard; and with regard to the much irreverence with which we mention God, both ministers and people, as also much of all our heart pollutions, have their vent this way; so the promise of sanctifying his people runs much on this, Zeph. iii. 8, and 12. They of a pure lip shall offer; all are of the holy order, a royal priesthood, and through sanc.. Thine iniquity is taken away.] How imtified lips, as the censer, still they offer pure soever before. This free grace is wonincense of prayer and praise. He is a per-derful, to make some that have been notorifect man that offends not in word, James ously unclean, by the change wrought by iii. 2.

this fire, the touch of a coal, to become emiCommonly by much speaking there is nently gracious, and messengers of grace to much pollution; in many words there wants others, carrying this and spreading it. They, not sin, Prov. x. 19; therefore, let your though originally of dark clay, are by this speech be always seasoned with salt, Col. fire made transparent glass, through which iv. 6. Now, many speeches need much salt, the light of the gospel shines into the Church. otherwise some part will be rotten, at least This coal taken from the altar, may deunsavoury; much of the sin of the land con-note the deriving of the Spirit from Jesus sists in this; there are few companies where Christ, our Priest, Altar, Sacrifice, and all, God is not dishonoured and provoked by their by which we are purged and made fit for his communication; and till this be laid to heart, service; he is the fountain of light, and life judgment will multiply, and grow instead of and purity, and all grace to his messengers decreasing. Few, even of these that fear and all his followers. His grace is indeed a the Lord, speak often one to another, in a live coal, where heavenly heat is mixed with strain that God delights, not only to heark-earth, the fulness of the Godhead with our

they expect more? Many an Here am 1, comes from other incentives than an altar coal: and so they may burn and shine a while, but they soon consume and die out in a snuff; the heavenly altar fire alone keeps in, and returns to heaven where it was kin

nature in human flesh; thence we draw near, more easily. Oh! how sweet to be thus and especially they that bear his name to acted by love! pure intention and desire of men, in a sense of their own impurity, in- doing God service, and bringing him in treat his touch, as devout Bernard, and in glory! Other motives, or the mixtures of a holy hyperbole, "Had the Prophet need them, are base; and though God may make of a coal? Oh then grant for me a whole use sometimes of such, yet he sees within, globe of fire, to purge away my filthiness, and knows what spring makes the wheels go, and make me a fit messenger to this people!" and he gives them their reward here, someThy sin is purged.] The children of God what possibly of that they seek, (success, and are a wonder to themselves, when that Spirit credit, and a name,) but the after reward of comes in that conquers and purges so sud-faithful servants they need not look for in that denly and easily what they before groan work; for they receive their reward, and can under, and wrestle with very long to little or no purpose. It is a change of the right hand of the Most High, as the Latin reads that word in Psal. lxxvii. 10, I said, This is my infirmity, but I will remember the years of the right hand of the Most High; mutatio dextræ Excelsi: a touch of that dled. will cleanse and heal; the all purifying There is many a hot furious march under virtue of his Spirit, whereof this baptism of the semblance and name of zeal for God, that the Prophet's lips was a symbol, takes away loves to be seen, as Jehu, 2 Kings x. 16, the dross, which by other means than that Come with me, and see my zeal for the Lord. fire cannot be purged: so in metals much Such persons may flatter themselves into that pains may be taken, and strength of hand conceit in the heat of action, to think it is used with little effect, at most that does but for God, while he sees through it, and judges scratch the superfices, makes the outside a it as it is, zeal for self and their own interest; little bright and shining, but severs not the and he gives them accordingly some hireling dross from within; that cannot be done with-journeyman's wages, and then turns them out fire. Have we not found how vainly we off. But Oh! where the heart is purely attempt, while God withholds his hands? acted by a desire of this glory, and seeks noyea, while a man fancies self-pureness, he is thing else; for such remains that blessed the more impure, as Job ix. 30, 31, If I word, Well done, good and faithful servant, wash myself with snow water, and make enter into thy Master's joy. myself ever so clean, yet shalt thou plunge This, then, is to be sought for by minisme in the ditch, and mine own clothes shall ters and eminent servants in public affairs, abhor me: therefore prayer is the great re- yea, by all that offer any service to God, a source of a soul under a sense of uncleanness, readiness from love; something of this there begging a new creation; so it is indeed; is in all that are truly his, though held down Create in me a clean heart, O God, and in many, and almost smothered, with rubrenew a right spirit within me, Psalm li. bish; and in these there is some mixture of 10; following God with this suit, and re-flesh drawing back, The Spirit is ready, solving to follow him till he grant it; for we but the flesh is weak, and a load to it, hinwell know he is able, and may say, Lord, if thon wilt, thou canst make me clean.

This fire hath two effects; it works purity and activity, it takes away sin, and puts in spirit and life for obedience; and so here, thy sin is purged; and then, says he, Here I am; send me and the former is effectual towards the latter; the more the soul is cleansed, the more alive and able it is made for service. The purging out of those sickly humours makes it more vigorous and able, whereas they abounding, clog the spirits, and make the vital operations heavy and weak. A soul well cleansed from the love of sin, and the world, and self, is a healthful temper, and goes nimbly to any work; outward discouragements and difficulties are then nothing: a feverish distemper within, hinders and makes one lazy and unwieldy, unwilling and unable to labour; but that well purged and cured, he cares less for the hot weather without; strength of nature endures that

dering its working; and this strife is often found as a horse to an unskilful rider, at once pricked with the spur, and checked with the bridle: but where this spirit of love is, it doth prevail, and wastes that opposition daily, and groweth in strength, more quick and ready, more freed from self, and acted by the will of God; attaining somewhat further in that conformity with heaven, where shall be no will striving but His alone, where those glorious bright spirits stand ready for all commands, that excel in strength, and employ it all to do his commandments, Psal. ciii. 20; and the more like them we be here, the more lively hope have we to be shortly with them, and to be wholly as they are.

VER. 8. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

THIS inquiry imports not a doubtful deliberation in God, but a purpose to send.

He is represented as a king, advising with of these two together; a sense of unfitness himself or council; and this is by some con- and unworthiness drawing back, and yet the ceived as an intimation of the mystery of the strength of love driving forward, thinking Trinity, as Gen. i. 26; And God said, Let thus, "How can I, who am so filthy, so vile, us make man in our own image. Whom speak of God? yet he hath shown me mercy, shall I send, and who will go for us? But how then can I be silent ?" were there not ready millions of these wing- Send me.] Moses' reluctance, this same ed messengers; what need then such a word? Prophet would have vented too before the True, angels were ready, but a man was touch of the coal, while he said, Wo is me, sought; God, vouchsafing to send an em- I am undone, or struck down, as the word bassy to men, will send one that might speak may signify, cannot speak with such unholy their language to them, and might stay and lips of so holy a God. Isaiah cries out treat with them in a familiar friendly way, of polluted lips, as Moses complained of (an ambassador in ordinary to lie still and stammering lips; and this is fit to precede, treat with them ;) and in this condescension first a sense of extreme inability and indi much wisdom and love appears; he will take nity, and then upon a change and call, men subject to the like infirmities and pol-ready obedience. A man once undone and lutions with the people, as the Prophet here dead, and then recovered, is the only fit mesacknowledges, but one purged from these senger for God; in such an one love overpollutions, made holy, though not perfectly, comes all difficulties without and within, and yet eminently holy. This is very suitable, in this work no constraint is he feeling but were not men invincibly obstinate, more suit- that of love, and where that is, no other will able than that God should send by angels, be needed; the sweet all-powerful constraint that one of themselves should come and deal of love will send thee all-cheerful, though it with men for God, and bear witness of this were through the fire or water: no water graciousness and readiness to forgive, so as can quench it, nor fire outburn it; it burns to give himself for an instance of it, and say, hotter than any other kindled against it; "I have found him so.' "" And they being after the touch of that coal, no forbearing, changed and sanctified, show really that the (Jer. xx. 9, But this word was in my heart thing may be done; that it is feasible to as a burning fire, shut up in my bones, sanctify a sinner; and so sinful men appear and I was weary with forbearing, I could to be fitter for this service than embodied not stay. 1 Pet. v. 2, Feed the flock of angels. God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.) Yet he says, send me; though h had so ardent a desire and readiness to go, yet he will not go unsent, but humbly offers himself, and waits both for his commission and instructions; and how awful are they!

I said, Here am I; send me.] What a blessed change on Paul cast to the ground! his own will was broke all to pieces, and now he is only for His service, whose name he so hated, and persecuted his servants; Lord, what wilt thou have me to do? Acts ix. 6; these are the very words and characters of a true convert, and thus the soul turned to Christ may in some cases doubt what is his will, but that once resolved, there is no deliberation whatever to do it or not. He says not, if the service be honourable or profitable, that is, carrying worldly credit or profit in it, then will I do it; no, but whatever it is, if it be thine, and thou appoint me to it, here am I; and this makes the meanest work of this station excellent.

LECTURE III.

VER. 9. And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

VER. 10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

Then said I, here am I.] A strange change in the Prophet, even now an undone man, and here presently a ready messenger, His message you see is most sad, and so and so turned an angel. Something of this he is put to it, put to the trial of his obemost find that are truly called to this high dience, as men usually are according to the work of delivering messages from God; degree of their fitness. Nothing is more sometimes a sense of pollution benumbs and sweet to a messenger, than to have good strikes them dead, and anon again they feel the news to carry. Oh! it is a blessed sweet flame of love kindled with that coal, quicken- thing to convert souls! But, how heavy to ing them to such a readiness, and such free harden them by preaching! Yet thus it is offers of themselves to service, as to those to many, at some times, and almost generalthat understand not the reason of it, would ly to all; certainly before this much had seem presumptuous forwardness; and there been heard and despised; they had been may be in some minds, at one and the same hardening their own hearts, and now they time, a strange mixture and counterworking shall have enough of it; their very sin shall