divine wrath and these God cals for and emplâ—yes yet to fetch in the Chaldeans for destruction of the City and inhabitants of it Angels are defenders and destroyers of Cities Chaldie is qui constituti sunt ut perdant civitatem Every man with his destroying weapon in his hand A man in the Hebrew it is not every man but the meaning is that not any shouâ—d appeare without his weapon every one that came should bring it in his hand Destroying weapon Heb. Instrument of his destruction that is not with an instrument to destroy himselfe but with an instrument to destroy otheâ—s a deadly instrument Observ 1. The Lord will not alwayes be silent and beare with sinners he will cry out against them the longer he hath been silent the louder he will cry at last here God held his peace long or spake in secret to the Prophet shewing him the sins of this City how grievous they were what abhominations they had committed and that being done he cryes out of them calls for executioners to be avenged on them Isa 42.14 I have long time holden my peace I have beene still and refrained my selfe now will I cry like a travailing woman I will destroy and devour at once A travailing woman feeles paine but keepes as long as shee can from discovering the same but when her throwes and pangs come strongly upon her she cryes out of her pains and cals for help So God had borne with their sins restrain'd his fury and vengeance but being overcome with the greatnesse of their sins wearied with their iniquities he cryes out and cals for help of Angels and men to avenge him of his adversaries Mica 6.9 The Lords voyce cryeth unto the City He called aloud unto them his patience was expired Spâ—riâ— exasperated his voyce was now intended as being in a streight and decessicâ—â—ed to proceede to judgement Amos 2.13 Behold I am pressed under you as a cart is pressed that is full of sheaves A cart is long a loading and when it s greatly loaded oft it breake and all is laid in the dust So God being pressed breaks silence brings in dreadfull and inevitable judgements therefore the flight shall perish from the swift c. 2. The Lord usually makes known his judgements before he executes them He cryed in mine eares Ezekiel shall know the Lords intendments before he doth any thing against the City people before notable judgements come upon men Gods method is to reveale them God told Noah of the flood Gen. 6.13.17 The captivity of the tenne Tribes was not hid from the Prophets 2 Kings 17.14 15 16. This Babylonish captivity was known to Isaiah Jeremiah Amos 7.7 8 9. Ezekiel and others 2 Chron. 36.15 16 17. Christ told the Apostles of the destruction of the Temple and miseries that should befall the City before they fell out Mat. 24.1 2. Luke 19.41 42 43 44. Upon this ground Amos is bold and saith Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Chap. 3.7 There is no necessity upon God for revealing his judgments he doth execute many secretly and openly which were never heard of till felt but Gods ordinary way with his people was to let them heare of his judgements before-hand he made them known to the Prophets and Propheticall men Joseph had the 7. yeares famine reveal'd to him Gen. 41. And God would not hide his purpose of ruining Sadome from Abraham Gen. 18.17 Shall I hide from Abraham that thing which I doe No I will not Abraham is my friend he shall know my thoughts Jonas is acquainted with Gods intentions touching Nineveh that great City and the judgments now upon us were not unfore-seen the servants of the Lord had notice of them many yeares since and spake of these tempestuous dayes This God doth to stop the mouth of iniquity that wicked men may not object God came upon them without warning This Lyon roares before he devoures the prey The Lord of Hosts sounds the Trumpet before he comes to battaile hee tels his Prophets and Ministers of Justice that they may give warning unto others that they may prepare to meete the Lord that they may tremble at his judgements repent reform return to God or else perish most justly and that the godly seeing his care herein for ye might work out your salvation with feare and trembling draw others out of their dangerous conditions exercise their graces more fully and intercede earnestly with God for averting mitigating removing or sanctifying of his judgements Abraham intreated for Sodome and Jeremiah for the Jewes when they knew GODS minde was to destroy them 3. No judgments evils come upon any States or Churches but at the Lords call and appointment Let the visitation of the City draw neare or cause the visiters to come God hath soveraign authority over all creatures he is Lord of Hosts and when he gives out the word then judgements step forth and the executioners of them appear 2 K. 8. 1. There was a seven yeares famine in the Land and how came this Elisha tels the Shunamite woman that the Lord had call'd for it he commanded it to come forth of his treasury of judgements When David had sin'd in numbring the people God sent him a sad message by Gad his seer which was this Shall seven years famine come unto thee in thy land or wilt thou flee three moneths before thine enemies while they pursue thee or that there be three dayes pestilence in the Land One of these David was to chuse and the Pestilence he chuseth which God sent amongst them 2 Sam. 24.12 13.14 15. Judgements are in Gods hand and let out at his pleasure He cals for the sword and gives it commission to goe up and downe Ezâ—k 14.17 He saith sword goe through the Land Hos 11.6 Abide on the Cities He causeth his sword to devour flesh and his arrowes to be drunk with blood Deut. 32.42 Judgements come not till God call them they goe not but where he directs them they hurt not any or more then he appoints nor cease till he command There is nothing casuall accidentall in them but they are by the determinate counsell and will of God 4. When the Lord is in his fury he is not only intense upon but hastning of judgements He cryed with a loud voyce which sets out his intention he would have executioners of his judgements draw neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polan renders the word appropinquate celeriter seu omni conatu studio make speed and hasten Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly The time was neare and all things in heaven and earth making hast to their destruction yea great hast God brings on judgments sooner then they are expected Did not the Chaldeans come with speed and hast upon them his horses were swifter then Eagles Jer. 4.13 Then Leopards Hob. 1.8 And are any creatures
cry in mine eares with a loud voyce yet will I not heare them HEre is a sad Epiphonema or conclusion hee had oft in the Chapter cal'd upon Ezekiel to see the doings which being shewn unto him the Lord sounds in his eares what dreadfull things he will doe Deale in fury c. The Scripture mentions Gods anger Psal 30.5 his indignation Psal 69.24 his wrath Isa 54.8 and his fury Jer. 10.25 and these exceed each the other Anger is the displeasure of God against sinne indignation is anger more intense therefore Isa 30.30 it s cal'd indignation of his anger Wrath is yet higher and permanent according to that in Nahum 1.2 He reserveth wrath for his enemies Arist 4. Ehic c. 5. and fury is highest Job 20.23 The fury of his wrath It s ira nunquam conquiescens donec sumatur vindicta In Jer. 21.5 Fury and great wrath goe together and when God is in his fury he rests not till he be revenged Jer. 7.20 My fury shall be powred out upon this place upon man and beast upon the trees fruit and ground and burne unquencheably Ezek. 16.41 42. When Jerusalem should be destroyed then God would make his fury to be at rest Mine eye shall not spare neither will I have pitty Of these words hath been spoken before Observ 1. There is a time when God who is patient gracious and slow to wrath will deale in fury he that delights in exercising mercy hath a time for fury and trading in it hee that is patient and long-suffering hath times of being furious When is it that God will deale in fury 1. When lesser judgements will not serve turne if he threaten in anger smite in his indignation and wrath and there be no good use made of those stroaks then will the Lord appeare in fury Levit. 26. God threatens them with sundry inferiour judgements and if they do not work but still walk contrary to God vers 28. then saith God I will walke contrary unto you also in fury If they grew worse God would be more violent and furious 2. When a reformation is offered and râ—fused Jer. 51.9 We would have healed Babylon but she is not healed forsake her for her judgement reacheth to heaven and is lifted up to the skies So much fury should be poured out upon Babylon that heaven aire and earth should wonder at it Ezek. 24.13 14. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee I the Lord have spoken it c. When God tenders a Reformation to a people it 's great love rich mercy and mercy refused is mercy abused and that turnes into fury and Gods fury shall not only be powred out against such a people but rest upon them which is much more 3. When men are furious against God his servants ways when they cannot endure his Prophets Saints and Ordinances then is a time for Gods fury to break out When the Husbandmen in the Parable would not endure Christs servants nor himselfe but beate and ston'd them then fury came forth and miserable destruction was the portion of those men Mar. 21.35 36.38.41 When righteous Lot being abus'd was got out of Sodom then God sent fire and brimstone upon it and poured out his fury like fire as it is in Nahum 1.6 and 2 Chron. 36.16 17 18. They mock'd the messengers of God despised his words misus'd his Prophets untill the wrath of the Lord arose and it rose very high even to the height of fury for he brought the King of Babylon in fury upon them who slew their young men in the Sanctuary who had no compassion upon man or maiden young or old all men and things were given into his hand all their glorious things were burnt and laid wast 4. When there is a generall corruption in State Church then the fury of the Lord will appeare then will he deal in fury Gen. 6.5 6 7.13 This will appeare more fully in the next obseâ—vation 2. Oppressions in a State Superstition and Idolatry in the Church doe cause God to deale in fury there was violence in the land and the branch at their nose and therefore God would deale in fury Jâ—r 21.12 O house of David thus saith the Lord execute judgement in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury goe out like fire and burnt that none can quench it Where there is want of Justice there will be plenty of Oppression and where that is the doore is open for Gods fury it 's kindled and will breake out against such a State whatever it be and for Idolatry see Ezek. 16.36 Because thy filthinesse was poured out and thy nakednesse discovered through thy whoredomes with thy lovers and with all thâ— Idols of thine abhominations Vers 38. I will judge thee saith God as women that breake wedlocke and shed blood are judged And how is that Levit. 20.10 Gen. 9 6. They were without mercy to be put to death and so God would doe I will give thee bloud in fury and jealousie If these sinnes be amongst us we have cause to tremble for they will cause God to deale in fury to cast upon us the fury of his wrath as it 's Job 20.23 They will cause fury to be upon our Armies Isa 34.2 and Jer. 21.4 5 6. Behold saith the Lord I will turne backe the weapons of Warre that are in your hands wherewith you fight against the King of Babylon and against the Chaldeans which beesige you without the walls and I will assemble them into the midst of this City and I my selfe will fight against you with an out stretched hand with a strong arm even in anger and in fury and in great wrath And I will smite the Inhabitants of this City both man and beast and they shall dye of a great pestilence And those dye not shall be madde when they are made to drinke of the cup of Gods fury Jer. 25.15 16. Gods fury is a trampling thing Isa 63.3 A bloody thing Ezek. 16.38 Fiery and plentifull he powrs it out like fire Lam. 2.4 therefore let us tremble and prevent Gods fury which is so terrible and doe as is written Jer. 4.3 4. Breake up the fallow ground sow not among thornes circumcise your selves to the Lord and take away the foreskin of your hearts yee men of Judah and Inhabitants of Jerusalem lest my fury come forth like fire and burne that none can quench it because of the evill of their doings 3. Gods dealing in fury is dreadfull he will not spare not pitty nor be moved to mercy And is not this dreadfull You may think it 's never so with God but the Scripture saith it here and in other places Ezek. 24.13 14. Thou wilt not be purged I will cause my fury to rest upon thee and what ever you commit I the
in Heaven and in their owne hearts These were justified for going out of Sion into Babylon surely then God will not condemne men for comming out of Babylon into Sion When we left Rome and Romish trash we had good warrant for it and so Luther who took the first step thence For indulgencies troubled Luther â—nd when he Preached against them the Romish Priests d d alto fastu disdaine his Preaching he heard the way of truth blasphemed saw men were forced to new Articles of Faith and himselfe was compelled to submit to Sâ—tanicall Doctrine these were just causes to induce Luther to leave the Romish Babylon And therefore he was unjustly excommunicated by Pope Leo in whose Bull this is made the cause Mort. Grand impost p. 335. because he denyed the Church to have power to create new Articles of faith But the Lord hath justified his separation from them and ours since him thâ—ir Idolatrous Masse their corrupt Doctrines denying of the Cup to the people c. are just grounds for us and others to leave them for if Rome be a Church We have not left the word of God the Apostles of Christ or Churches they instituted but wee are gone ab hypocritarum contagione Alsted it s not onely subject to errours as other Churches are but more subject to erring then any other Church Christian and the most Schismaticall of all Christian Churches and the onely Church against which there is a Prophesie in the Gospell of falling from the Faith which three last things that learned man Morton shews and he hath a section its the 7. of his 15. Ch. to shew what may be judged necessary causes of separation from any particular Churches as obstinacy of errour in Teachers affected ignorance obduration of people Idolatry in Gods worship tyranny and persecution against the true and syncere professors to which I conceive this may further be added that if a Church be so defiled that the Members of it cannot partake of the Ordinances without sinne having used all meanes for redresse they may justly depart so it be in a peaceable manner and God will justifie them 8. Where much may be pretended for truth of Churchship there may be no Church Same makâ— notes of the true Church 1. Succession There can be no true succession without true Doctrine Stapleton those at Jerusalem in Ezekiels dayes Priests and people succeeded Aron Eli and other Priests and Levites that were faithfull but at this time they were both Priests and people become fearfully Idolatrous Frustra allegatur successio personarum ubi non est successio formae 2. Carnall seed They were of kin to Jeremiah Ezekiel Daniel and other godly ones in Babylon they were Abrahams The Saracens are from Hagar and Abraham though for honour they chose to be cal'd from Sarah yet these are not the true Church Davids seed yet this made them not a true Church therefore Jeremiah cals Judah a harlot Chap. 3.8 3. Multitudes here were a greater multitude at Jâ—rusalem then in Babylon but what were they A multitude of Idolators oppressors scoffers persecutors and such materialls are fitter to make a Tower of Babel then a Temple in Sion Multitudo vesparum non apum 4. They dwell at Jerusalem in Judea the holy City the holy Land but they had defiled both with their abominations and neither of those added any holinesse to them Men at Jerusalem and of Jerusalem were worse then those in Babylon Iâ—s not Jerusalâ—m or the locall bounds of Judea can make these the true Church 5. Prosperity outward pompe greatnesse glory these men at Jerusalem had what the World and creatures could afford them plenty honour liberty Unity among them Vnity in idolatrie oppression and they in Babylon were poor Captives despised villified scorned ones the glory of the Church is internall not externall aâ—d what glory had the mourners in Jerusalem 6. The Temple and worship of it had these men at Jerusalem the Captives had no Temple no sacrifices no prosperity no holy Land or City no multitudes no succession yet they were the Church of God and not those for God is wroâ—h with them of Jerusalem for thinking themselves the Church when as they were none and un-Churching the other when as they were the true Church and are cal'd by God the house of Israel and it further appeares that those of Jerusalem were not the true Church because they were destinated to destruction and as sore judgements as ever people were Chap. 5.9 10. and six slaughter-men designed to slay them utterly Chap. 9. The truth of Churchship is to be fetched from other things It s Caetus fidelium saith our Article such as professe Christ and his Gospell and practice answerably such as are orderly united and observe Divine order in the things of God The word may be truly Preached to those are no Church and the seales administred to those are a false Church as at this time Circumcision and the Passover Ordinances are food and maintenance of the Church rather then marks of it Ephes 4.12 the Apostles and other Officers in the Church were given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the joyning together of the Saints and putting them as members of the body in their right places Vt omnia apte inter se cohaereant Col. 2.5 6. 9. It s Gods mind and will that those are strong highly favoured of God should look at those under beneath them as Brethren there were many in Babylon questionlesse who were meane in knowledge low in naturals weake in faith tainted with some errours and corruptions of Jerusalem if not of Babylon yet saith God Thy Brethren thy Brethren Where there is any thing of God or Christ though many and great infirmities accompany and cloud the same we should look upon them as Brethren When Christ saw a little morall good in the young man he look'd upon him and lov'd him Mark 10.21 and shall we see any spirituall good in any and not love them and use them as Brethren Looke onely at the good and graces are in one another and not at the weaknesses You can eye a little Gold in much earth and why not a little grace Gal. 6.2 Beare yee one anothers burdens and so fulfill the Law of Christ We must answer for stumbling at the infirmities of the godly and also for neglect of their graces if their corruptions doe alienate their graces should allure it s more honourable and Christian to love them for bearing Christs Image then for being of our judgement VERS 16. Therefore say Thus saith the Lord God although I have cast them farre off among the Heathen and although I have scattered them amongst the Countries yet will I be to them as a little Sanctuary in the Countries where they shall come AT this Verse begins comfort for the Captives they were cast out rejected and insulted over by their Brethren fill'd with sad thoughts of their condition but here Heaven opens and
house Therefore thou son of man prepare thee stuffe for remooving and remoove by day in their sight and thou shalt remoove from thy place to anothr place in their sight it may be they will consider though they be a rebellious house Then shalt thou bring forth thy fluffe by day in their sight as stuffe for remooving and thou shalt goe forth at Even in their sight as they that goe forth into captivity Dig thou through the wall in their sight and carry out thereby In their sight shalt thou bear it upon thy shoulders and carry it forth in the twylight thou shalt cover thy face that thou see not the ground for I have set thee for a signe unto the house of Israel And I did so as I was commanded I brought forth my stuff by day as stuff for captivity and in the Even I digged through the wall with mine hand I brought it forth in the twy light and I bare it upon my shoulder in their sight EZEKIEL having been in a vision at Jerusalem seen and hazard many remarkeable things which he declared to them of the captivity here the word of the Lord came afresh unto him and he is put upon doing those things which might convince Zedekiah and others of the sad judgements comming upon them In the Chapter be three things in generall observeable 1. A Prophesie of Zedekiahs carrying into captivity with the Cittizens of Jerusalem to the 17. vers 2. The miserable condition of the people preceding and following the captivity of the King and people from vers 17. to 21. 3. A confutation of those who mokct at the judgements of God threatned by the Prophet from the 21. to the end In the first part you have 1. A type set out in the six first verses 2. The application of the type from thence to the 17. It s a question to whom these words of the Lord doe refer Thou dwellest in the midst of a rebellious house c. Our prophet was in Babylon and before the captives there he was to remoove in their sight and this was not to give them hopes of any speedy returne out of Babylon but to quiet their disturbed minds for these typicall actions of the Prophet in carrying out his stuffe and digging through the wall c. have a double aspect one towards them at Jerusalem to evidence to them that their captivity was at hand another towards these alreadie in captivity which was to comfort them in leting them see what heavy judgements they had escaped being safe there in Babylon though burdened with some difficulties The scope is to shew the certainty of their suffering and destruction at Jerusalem and their advantage who were come to Babylon and freed from the judgements were coming upon the other Thou dwellest in the midst of a rebellious house Hebrew is a house of rebellion a Familie Nation people who are rebellious imbittering exasperating Which have eyes to see and see not Eares to heare and hear not Some take the sight for the understanding the eare for the will for these two senses are the servants of those faculties and as the eye and eare are delighted with light and sweetnesse so the understanding and will but these men were spiritually bliâ—d and deafe they neyther heard nor saw as they might have done They might have seen Gods goodnesse to them in bringing them from Jerusalem in causing them to hearken to Jeremiahs couâ—sell in planting them in Babylon in procuring more fâ—vour fâ—om the Babylonians then the condition of captives did require they might have understood by the Pâ—ophets visions and words spoken to them what the Chaldaeans should speed ly doe to them in Canaan what bloody and fieâ—y judgements they were bringing upon the City Temple people and whole Land They did not see inwardly they considered not what God did said nor what they were to doe Obser 1. Wicked men neyther see not hear the things of God neyther meecies nor judgements are rightly discerned by them they saw not the mercie they had in a strange Land nor the judgements they escaped in their owne Land Mercies and judgements have much of God in them they speak and speak aloud but wicked men neyther see God nor heare his voyce in his works they are blind and deafe When men see hear and doe not profit by their seeing or hearing then they neyther see nor hear in Scripture sense the more signes threatnings judgements the harder hearted they grow the blinder and deafer they are Wee had need pray unto the Lord to open our eyes that we may see what judgements what mercies we have had that he would bore ouâ— eares that we may here his voyce and repent of our wickednesse 2. The cause of sinners not seeing not hearing is in themselvs For they are a rebellious house Their rebellion was the cause they neither saw nor heard they did contrary to what God required and so blinded their own eyes hardned their owne hearts Isa 26.10.11 Let favour be shewed to the wicked yet will he not learne righteousnesse when the Lords hand is lifted up yet will he not see I feare this is the case of many amongst us God hath given men senses to observe his works and wayes but they eyther doe not or will not observe them they have eyes to see mercies and judgements but they consider them not they have eares to hear the voyce of his Rod and word but they hear not their eyes eares and hearts are taken up and exercis'd about other things which is a dreadfull evill Prepare the stuffe for removing Hebrew is instruments what instruments such were seen in Mat. 10.10 A â—crip a coat shooes a staffe some add a girdle but whether these were the instruments Ezekiel was to prepare I make some doubt this might suffice for his owne travalling but he was to remove his houshold-stuffe vers 5.6 He was to carry it out through the hole of the wall and beare it upon his shoulder This he was to doe for tryall of their spirits they had not been affected with his prophecying and therefore now a visible signe is added and what then It may be they will consider when they should see the prophet removing from place to place digg through the wall goe out in the night cover his face c. these things were likely to affect them actions are more observeable then words they make deeper impressions If some cheife man in a City should pack up all his stuffe breake through the walls of the City in the night carry all he had away what strange effects would it cause in the hear s of men The Lord is very patient towards a sinfull and rebellious people Obser 1. he tryeth variety of wayes to doe them good visions prophesies signes they had before here again the prophet must doe strange things to see if they will be apprehensive of danger repent and prevent judgments this is the way of God with sinners
it provokes God greatly and lays all wast ibid. it s call'd whoredome and wherein that lyeth 14. Idolatry a God provoking sin 150. a grievous sin and wherein it lyes 164. a wrong to God 151. causes God to depart 152. Idolaters act closely 163. not so closely but some espiall ibid. Idolatry infatuates wise men 165. the cunning of idolators ibid. are expensive ibid. forget all modesty 170. spreads to both sexes 172. makes shameless ibid. Idols were wept for how much more for God wrong'd 172. Idols besot 173 Idolatry loathsom 178. God sets a speciall mark upon idolators 194. who are such 195. Idolatrous worship stinking 195. brings destruction ibid. no symbolizing with Idolators 219 220 Idolators shall not go unpunish'd 467 Jehovi when used 257 Jeremy why he purchased Hannameela land 56 57 Jewes under the Law saved as we under the Gospel 216 Images of the Sun 5. Image of jealousie what it was why so call'd how seated 147. Images pull down Gods worship 149 Incense made of sweet and costly things 163. a token of worship ibid. Infirmities God pitties infirmities 368 369. so should men 376 Ingratitude makes God appeale to man 166 Injustice abhomination to God 182. a crying sinne ibid. Israel put for Judah 345. Israelit es why so call'd 152. the God of Israel a glorious God ibid. why stiled the God of Israel ibid. 325. why the house of Israel 263. the land of Israel why not the land of Judah 388. a choise land ibid. their severall captivities 389. by whom gathered ibid. the land of Israel hath many Eulogies in Scripture 355 Jubile what they did that yeare 56 Judgements of God sudden 36. they are his messengers 38. just ibid. 132. they linger not 43. walke where God pleases 44. by degrees he comes to severitie of them 121. generall when sin is so 131. Judgements God makes them known before he executes them 205. and why 206. none come but at the Lords appointment ibid. a time when God hastens judgments 206 207. no escaping Gods judgements 212. when judgements are abroad Christ intercedes 216. The Lord proceeds to judgement judicially 230. judgement begins at Gods own house and why 247 253. God in executing them manifests mercy 248. a time when judgement delayes not 248. judgments an extensive at sinners sins 254. God intense upon judgements ibid. they puzzle Prophets 261 262. Gods punishments exceed not mens sins 270. judgements are in the hand of Christ 287. at his dispose 296. He proceeds considerately 296 297. declares the cause of his proceeding to judgement 394. no waving of judgements ibid. God can use any instruments to accomplish them 351. the ground scope and end of judgements 353. sudden notes severity 360. immediately from the Lord terrible 360 361. judgements falling whilst ordinances are administring 362. the godly feare when wicked fall 364. put the Saints upon prayer ibid. the beginning of judgements an inlet to misery 364. judgements sanctified 397. how evidenced 397 398. God just in his judgements 467. not discern'd by wicked men 476. the cause in themselves ibid. judgements produce those effects mercies doe not 487. God shewes mercies amidst judgements 487. 497. wicked mens thoughts about judgements vaine 505 K Kingdomes have an end 33. their ruine is in themselves 52 53 Knowledge those will not know God in a way of mercie shall know him in a way of judgement 133 L Law to perish from the Priest what 119 Left I was lest what it meanes 256 Light given and taken away at pleasure 125 Lord God what they denote 257 Love where love it God dwells 225. it unites 417. once commanded to take the shield of faith twice to put on love ibid. Lyes termed barres 372 M Man who the man was cloathed with linnen 283. men unspirited against evill 64 men chiefe in place usually corrupt 336 men of rigid spirits 370 corrupt men are glad to be rid of the conscientious 370 371 Mark set a mark of that phrase see 227 228. Christs marking of his what it intimates 228 229. who it is is the marker of Saints 234. God distinguishes between the precious and the vile 236. 246. the mark of Christ and of the beast different 234. the deliverance of the markt ones a type c. 246 Meanes God carries on his worke by weak meanes 479 480 Meetings private ones lawfull 138 God hath honour'd them 139 Mercie of God is free in regard of persons places times 17. mercie is oft shewed when there is cause of sharpe judgements 18. abuse of mercies defiles them 82. choicest mercies apt to be abused 92. abuse causeth losse of them 95. mercy acts before justice 248. mercies sanctified produce answerable effects 397. God when in a way of mercy multiplies mercies 452. mercies oblige to obedience 454 Ministers what they should be what not 247. must deprecate judgements comming 260 261. the Lord acquaints them with his proceedings 266. why he doth this ibid. Ministers must doe their office 344. God enables them to the work 345. must tell men of their sins 346 347. must speake to those they are intended for 473. must declare what they have heard ibid. must be faithfull ibid. not look at the successe 477. must open things mysterious 490. must stand in the gap 520 521. termed builders husbandmen 526 Mischief what it notes 117. one follows upon another 120 Mountaines of Israel 2. speaking to them 3 Mourne Gods people should mourne for sinne and judgements that come by them 29. There be-times for great ones to mourne 128 129. why the godly mourn 238. to 240. for what England should mourn 240. to 242 N Necessitie it makes men seeke what was neglected before 115 Nehemiah what that name signifies 399 New how taken in Scripture 425 Number of the number Seaventie 162 O Obedient an obedientiall spirit suitable to Christs commands 156. all creatures at Gods command 212. 313. Christ himselfe 213. 288. the end of mercy is obedience 454. obedience how qualified 455. an evidence of the worke of grace ibid. t is from God 456. tis mans duty 480 One how the word may be taken 399. one heart how meant from 399. to 401. its description ibid. oneness of heart diversly consider'd from 401. to 403. when this oneness was amongst the Jewes 403 404. one heartednesse whether attainable in this life 404. mens hearts of themselves not one 406. oneness a great blessing ibid. the good of it particularized the evill of its contrary specified 407. oneness invites others 408. improves grace 409. furthers prayers ibid. an honour to Christ 410. sympathizes with each other ibid. an evidence of grace 411. makes willing to doe for another ibid. Helps to this oneness or unitie 411. to 416. preservatives of it 416. to 418. Inducements to it 418. to 422. Oneheartednesse the gift of God 422 Oppression a spreading sinne 191. what the Hebrew for it signifies 192 State oppression and Church corruption got together 193. Causes God to deale in fury 198.
preserved they being under heavy pressures from God and man yet they are brought to know God to loath themselves and their former wayes these were times wherein they had no sacrificing little or no helpe for their soules but lay in darknesse and notwithstanding all this God shewed mercy neither their sinnes nor the sinnes of the place both which were great nor the time of wrath they were under for so it s cal'd Isa 54.8 could obstruct the free grace of God but some he spares some he touches with the lively sense of their sins and puts into a state of grace in the midst of enemies of sins of judgements God could shew mercy in Babylon as well as Zyon let the holy Land holy City holy Temple holy Altar holy Sacrifices and all the holy things be layd waste and persons be brought to the greatest improbabilities of finding mercy be as great sinners as any living as these were and in Babylon yet God is free can will doth shew mercy even to such in such a place and at such a time when his wrath is powring out Manasseh was a great sinner a Murtherer an Idolater a Sorcerer carryed into Babylon and in the eye of all in a hopelesse condition yet there God visits him his spirit breaths and blows upon him 2 Chron. 33.11 12 13. he humbles his soule greatly prayes effectually is returned to Jerusalem and knowes the God of his Fathers Nothing could keep off God from shewing mercy God tooke Abraham the Father of the Faithfull from Vr of Chaldaea he found favour among Idolaters and God shewed mercy to his Posterity Gen. 6. Acts 2. even in that Land When all flesh had corrupted its wayes yet mercy was showne to Noah Yea those put Christ to death had their hearts pricked To the Gentiles that had lived in abominable Idolatries God granted repentance unto life Acts 11.18 There is nothing in man in any place or time that can impede God from shewing mercy that is an act of his will nothing in us moves him to it nothing in us hinders him from it I will have mercy on whom I will have mercy and I will have compâ—ssion on whom I will have compassion Rom 9.15 Obser 3 3. That often God shews the choisest mercy when he hath cause to execute the sharpest judgement they shall remember me because I am broken with their whorish hearts had they broken Gods heart he had cause to have broken their bones and destroyed them utterly but the Lord would deale graciously with them and in stead of destruction cause them to remember him to loath themselves and to come in to feare and serve him They would not feare remember and honour God in Zyon where they had the Prophets the Ordinances of God and mercies of all sorts but provoked God to plague them and when they were ripe for destruction and nothing to be expected but severity even then doth God deale graciously with them Isa 57.17 18. saith God For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart He adds sin to sin in a presumptuous manner and what could be looked for now but destruction Doth the great and glorious God smite and doth man sin more Yes he doth and God sees it and what then I have seene his wayes and will heale him Not wound him more not destroy him but I will heale him I will lead him also and restore comforts to him and to his mourners Isaiah 43.24 25. Thou hast made me to serve with thy sinnes thou hast wearyed me with thine iniquities And what then I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Gods thoughts are not as mans that which is argument of death in mans apprehension is argument of mercy and life in Gods Psal 25.11 David knew it therefore presseth God with an argument might have undone him in the judgement of reason O Lord pardon mine iniquity for it is great God might have said therefore will I not pardon thee because thy sinne is great I have suffered much by thee by thy murther and adultery and thinkest thou that I will pardon such great sins Is this an argument to come to mee withall I have as great wrath as thou hast sins thou art a man of death for what thou hast done thou shouldest dye by the Law for thy murther and dye for thy adultery and thou hast given the sentence thy selfe The man that hath done this shall surely dye and bound it thou hast with an Oath as the Lord liveth 2 Sam. 12.5 and therefore dye thou must thou shalt Such language as this might David have looked for but he heares of pardon and that from the mouth of a Prophet and when he mov'd God with the argument of the greatnesse of his sinnes he did it in the judgement of faith knowing it would be much for the honour of God to pardon great sinnes that he was as ready to shew mercy as his sinnes had made him ripe for judgement Hosea 2.13 14. Israel followed Baalim and forgate God had hee not now cause to destroy her It was Gods way to destroy such Psal 73.27 Yet it follows Therefore behold I will allure her and bring her into the Wildernesse and speake comfortably unto her Because shee had foâ—got God God would remember her because shee had been drawne away by Idols God would allure her from Idols because shee had vexed God he would comfort her Here God lets out choise mercy when he had cause to execute severe wrath When Peter had denyed Christ thrice and forswore him and the knowledge of him was there not cause that Christ should have renounced him smitten him with some great Judgement Matth. 26.72 74. and made him an example for Selfe-confiders and Christ-denyers to the end of the World Surely Christ had cause enough and the opportunity for it was faire before him but Christ turned and look't upon Peter and in stead of ruining him rayses him Obser 4 4. False worship doth most afflict God I am broken with their whorish heart Their Idolatries Superstitions and corruptions did not simply displease or grieve God but oppressed afflicted broke the heart of God great injuries enter deep worke strongly eate up the spirits of any they are done unto and what greater wrong can be done to God then to set at naught his counsels to forsake his Worship to withdraw from his Government and to proclaime to the World that there are better ways then his and better Gods then himselfe Those are Idolatrous and worship God a false way they doe so by God therefore Jer. 3.5 it s sayd of them that they did speak and doe evill as they could men cannot doe more to breake God then to worship Idols wrong gods or the true God a wrong way Such sins breake Gods Covenant Deut. 31.16 This
any Authours whatsoever Obser 1 1. In case of peoples security repetition of the same thing is necessary they were fearelesse of judgements secure of their Estates put farre off the evill day and see how the Lord doubles and trebles his threats An evill an onely evill an end the end is come is come is come is come is come is come six times and further behold behold it s come the severall expressions of the season the morning the time the day of trouble and then it watcheth is come is neare why doth the spirit of God repeate all those even to awaken them out of their security to convince them as of the certainty so the suddennesse of the judgement and to make the greater and deeper impression upon them things once spoken passe away but being iterated are like to take some hold of mens eares and affections this Prophet is very repetitious of Threats and Judgements and presseth them frequently they were neer finall destruction and therefore the spirit of God urgeth such things oft in the mouth of this Prophet that so no meanes being left unattempted he might awaken all and gaine some Christ pronounces the same words eight times in one Chapter Woe unto you Scribes Pharises Hypocrites Matth. 23.13 14 15 16 23 25 27 29. to affect them with the eminencie of their danger and others with the evill of their wayes Obser 2 2. Gods judgements may seeme to linger but they doe not slumber wicked men God beares with and forbeares long even so long that they thinke his judgements are layd to sleep or dead as in the 2 Pet. 3.4 Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the Creation There is no Christ to Reigne or Judge the Flood is dryed up and the fire to consume the World is not yet kindled but Verse 10. The day of the Lord will come as a thiefe in the night in the which the Heavens shall passe away with great noyse and the Element shall melt with fervent heat Chap. 2. Ver. 3. Whose judgement lingereth not and their damnation slumbereth not Gods judgements what ever sinners thinke are awake and footing of it and hastening to their Ruine That which the wicked call a lingering and slumbering judgement Gods spirit cals in the 1. verse Swift destruction it will be upon them before they see their doings or repent of their Sinne Revel 6.2 4 8. you shall finde that judgements come riding in they make haste Obser 3 3. That God keeps judgements quiet till he please It may watch but cannot walke or worke till he seale a Commission God hath variety of judgements creatures in a readinesse to doe him service he hath Angels Stars Winds Waters Sword Famine Pestilence c. but no one stirs till he say goe they watch to heare his voice to doe his will they move not at the call of man their motion is onely at the appointment of their great Creator If he bid Nebuchadnezzar Nebuzaradan with thousands of Babylonians to arise and hasten to the Ruine of Jerusalem they are watchfull swift and active to execute his commands All creatures are Gods Army and have cause sufficient to watch for the Ruine of man because mans sin hath subjected them to ruine and imbondag'd them to corruption but here is the wisedome power and mercy of God he keeps all in their banks and without warrant from the great Generall the Lord of Hosts no attempt is made against any The morning is come unto thee That they might be affected he tels them the Day is broke the morning is come and the day of trouble beginneth he would have them be no longer in the darke but to look abroad to see how providences were working to fulfill Prophâ—siâ—â— The Originall word is diversly rendered Some thinke he alludes to the practice of the Jewes who executed Delinquents in the morning according to that in Jer. 21.12 Psal 101.8 God would early bring the Sword upon them and there is an emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Morning which was the most observable and deplorable morning that ever they had such a morning was Sodoms when fire and brimstone rain'd upon it Gen. 19.23 24. Such a morning was the King of Israels Hos 10.15 it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maturare mane surgere and signifies Matutinum quid some morning some early thing Ex usu Chaldaeo and Alapide interprets it Primum germen the first bud that is upon any tree the early the morning bud and so the sense is Judgements are budding breaking forth appearing and as near as Spring and Summer is when a Tree buds and blossomes or as the word is The morning is come you have thought judgement slept that it was still evening not past midnight but the morning is come judgement not onely watcheth but is rising risen comming forth and it will be early upon thee The Septuagint implies there was a connexion and series of evills comming upon them Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nexus complicatio prospectionem as if the evill they had foreseen and feared were now comming upon them the Chalde Coronam diadema so the word is used in Isa 28.5 and because it notes Royall power it s thought the King of Babylon is here meant the Vulgar is Contritio breaking into pieces La sentence du matin in the margent of the French grinding to dust is come upon thee Maldonat Contractio besieging is come and thou must be in a narrow compasse Shindler Revolutio ad te Nebuchadnezzar shall returne compasse thee about as a Crowne and carry thee into Captivity The day of trouble is neere The Hebrew word notes great trouble vexation with tumult and destruction Haiom Mebumah or a day of sore trouble you may hear the Prophet Isaiah describing such a day Chap. 22.5 It is a day of trouble and of treading downe of perplexety by the Lord God of Hosts in the Valley of vision breaking downe the Walls and of crying to the Mountaines God hath dayes of trouble for Kingdomes and when they come there is great distresse and great destruction 2 Chron. 15.5 6. In those times there was no peace to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the Countries and Nation was destroyed of Nation and City of City for God did vex them with all adversity This was a time or day of trouble for Israel In Scripture is mentioned a day of Calamity Psal 18.18 a day of Wrath Job 20.28 a day of Battell Psal 140.7 a day of Vengeance Jer. 46.10 a day of evill Prov. 16.4 of Rebuke Hos 5.9 of Slaughter Jer. 12.3 of Burning Mal. 4.1 of Destruction Job 21.30 And all these may be in a day of trouble You shall find many of them together in the 1 Zeph. 14 15 16
17. where he speakes of the day that Ezekiel doth The great day of the Lord is neere it is neere and hasteth greatly even the voyce of the day of the Lord the mighty man shall cry there bitterly That day is a day of wrath a day of trouble and distresse a day of wasting and desolation a day of darknesse and gloominesse a day of Clouds and thick darknesse a day of the Trumpet and Alarum against the fenced Cities and against the high Towers and I will bring distresse upon men that they shall walke like blinde men c. Non gloriae montium Vulgar Non repercussio montium Montan. Non Echus montium Jun. Not the sounding againe of the Mountaines The Land of Israel was full of Mountaines Psal 125.2 As the Mountaines are round about Jerusalem and Judah was a Hill Countrey Luke 1.39 About these hils were their Vines planted and it was a Land of Vines Deut. 8.8 Isa 7.23 and at their Vintage when they gathered their Grapes they had many Labourers who to sweeten and facilitate their paines made great shoutings Jer. 35.30 An Eccho is a reflexion of sounds and is made upon walls woods banks rocks hills Isa 16.10 which made the Mountains to Eccho and resound but now there should be no joyfull sound but the ratling of Armes noyse of Charets neighing of Horses cry of Souldiers these should be heard in the Mountaines Or thus upon the Hils and Mountaines they had their Idols and Altars Chap. 6.13 and where Idolaters sacrificed there they had their Musick Songs and Dances which made the Mountaines to ring and were as the glory of them but now there should be a day of slâ—ughter and dreadfull clamour of enemies should be in the Mountaines the glory of them stained with the blood of men slaine there should be groaning mourning howling schreeking of men and women wounded and wronged Or thus you thinke all threats empty sounds as an Eccho from a Mountaine which presently vanisheth but you shall find the day of trouble no Eccho worke it will be reall and make you in the bitternesse of your spirits cry to Rockes and Mountaines and seek to hide your selves in the clifts of them Ver. 8. The eighth Verse hath formerly been opened onely you have Powring out of Fury for accomplishing fury Chap. 5.13 and it is the same for substance God would not hold in his fury any longer he would give full scope unto it freely fully strongly would he proceed in his fury against them all which are included in the word Powre out So for the ninth Verse I am the Lord that smiteth You thinke it is the Chaldeans the second cause but ye shall know that it is the Lord himselfe CHAP. VII 10. Behold the day behold it is come behold it is come the morning is gone forth the Rod hath blossomed Pride hath budded 11. Violence is risen up into a rod of wickednesse none of them shall remaine nor of their multitude nor of any of theirs neither shall there be wailing for them IN these Verses he goes on to shew the approach and extent of their Ruine it was at hand and none of them should remaine and likewise the causes thereof Pride and Violence Of morning was spoken in the sixth Verse but I must open something here for the words are difficult The Rod hath blossom'd By Rod sundry Interpreters understand Nebuchadnezzar whom they conceive so called Jer. 1.11 and that in Isa 10.5 O Assyrian the Rod of mine anger refers not onely to Senacherib but also to Nebuchadnezzar A Rod in the Scripture sense denotes First Power strength Psal. 2.9 a Rod of Iron Secondly Afflictions heavy Judgements Psal 89.32 I will visit your transgressions with a Rod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Rigid and harsh Government Isa 14.5 The Lord hath broken the staffe or Rod of the wicked That is their rigorous and cruell Government Nebuchadnezzar had great strength sorely afflicted the Land of Judah he was an Iron Rod that brake them in pieces and rul'd them rigidly in Babylon Jehoiakim was kept 37. yeares in prison Jer. 52.31 The rod blossometh That is was in a readinesse to come and smite Jerusalem after blossoming comes fruit and the fruit that this Rod bare was fruit unto death Pride hath budded This King and people lifted up themselves above others Vir Superbiae Vatablus turnes it and meanes it of Nebuchadnezzar and prided themselves in their greatnesse strength riches and victories Jer. 50.31 God saith of Babylon I am against thee O thou most proud The Hebrew is I am gainst thee Pride These Babilonians were pride it selfe in Dan. 4.30 You may heare the King priding himselfe in this language Is not this great Babylon that I have built for the house of the Kingdome by the might of my power and for the honour of my Majesty Both King and people were proud and their pride budded forth and appeared to all when they put out Zedekiah's eyes slew his sonnes before his face and said sing us one of the songs of Zion Psal 137.3 Others by Rod understand the state of Judah and Jerusalem so the word Rod is used in Scripture Jer. 48.17 How is the strong staffe broken and the beautifull Rod That is the state and dignity of Moab and thus we may understand it The word for Rod signifies a Tribe as in Num. 1.4.16.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either because they grew out of the stock of Jacob as branches doe out of a Tree or because the names of the 12. Tribes were written upon rods Num. 17.2 and the word being Hammatteh the Tribe the rod carries me to conceive its meant of Judah rather than of Nebuchadnezar And the sense runs in a continued allegory Judah is compared to a tree that blossoms buds and brings forth its fruit it had blossom'd or flourished so the word is Psalm 90.6 And now the fruit was growing ripe their sins were great the measure of them almost full and punishment grew near and weighty The sinnes mentioned are 1. Pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That pride So the Hebrew is there was eminency in it Judah was grown very proud Jer. 13.9 The Rulers were score ful Isa 28.14 I will marre the pride of Judah the great pride of Jerusalem And wherein appeared this great pride vers 10. They refuse to heare Gods word they walked in the imaginations of their owne hearts after other Gods to serve and worship them the proud men told Jeremiah be spake falsely Jer. 43.25 This sin reigned among men and women also Isa 3.16 The daughters of Sion are haughty and walke with stretched forth necks and wanton eyes walking and mincing as they goe making a tinckeling with their feete They had great bravery tinkling ornaments Caules round moon tires chaines bracelets muflers bonnets leg-ornaments headbands rings eare-rings nose-jewels changeable suites of apparell mantles crisping pins glasses fine linnen hoods and vailes They were
Some are so prophane and atheisticall that they thinke God sees regards not the things done here below Psal 94.5 6 7. They breake in pieces Gods people afflict his heritage slay murther widows and fatherlesse ones yet say the Lord shall neither see nor regard it And in Psal 10.11 He saith God hath forgotten he hideth his face and will never see it and not only Gods actuall seeing but his power of seeing and knowing things here is denyed Jab 22.13 How doth God know can he judge through the darke clouds Some have confidence to say God sees no sin in his children and others blush not to say he sees not the sins of and in the wicked and so God shall see no sin at all they make him an unseeing and unknowing God David cals this brutishnesse Ps 94.8 9 10 11. He that made the eye shall not bee see He that teacheth man knowledge shall not be know Yea saith he the Lord knoweth the thoughts of men and that their thoughts are vanity What is most remote from mans eye and knowledg that God knows exactly afar off Psal 139.2 And denounceth a woe to men of such thoughts and practises Isa 29.15 Woe to them that seeke deep to bide their counsell from the Lord and their workes are in the darke and they say who seeth us and who knoweth us God seeth them God knows them and pronounceth a dreadfull woe against them because mens lives doe proclaim that they believe not Gods Omnisciency therefore God professeth it openly Isa 66.18 I know their workes and their thoughts He had observ'd all within and without therefore they should be consum'd Gods eye is upon all our wayes and works let us every day do as God did review them and see that they be good 6. God in his judgments will proceed with sinners according to their ways and deserts Job 34.10 11 12. Elihu proves there that God will not doe wickedly nor pervert judgement and why for the worke of a man shall be rendered unto him and cause every man to find according to his wayes God is most just therefore takes notice of all thoughts counsels projects attempts and actions that so he may deal answerably with men Jer. 32.19 His eyes are open upon all the wayes of the sons of men to give every one according to his wayes That in Revel 18.6 seemes to crosse this truth when God will judge Babylon shee must have double punishment her cup must be doubled God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of Divine Justice Double here hath reference to Babylons dealings with the Church She did greatly afflict Sion and now God would have Babylon to have double afflion to that Babylon did injustly in oppressing Sion Sion should do righteously in destroying Babylon and observe the word double render unto her double according to her works If she have twice as many strokes judgments twice as much blood shed as Sion had its according to her workes she deserves it and nothing can be too much for her therefore Jer. 51.49 As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slaine of all the earth The Babylonian Empire was a little world to Israel and cal'd it's selfe the universall Empire and Babylon said shee was the Queen and the only City of all others Isa 47.7 8. The golden City Isa 14.4 But now when God would punish Babylon for her bloodinesse against Sion not only should Babylon's chldren that dwell in her be destroyed but all her Subjects in her great Territories should be slain for her sake Alapid understands it of Rome heathnish or together with her which sets out the greatnesse of her punishment suâ—table to her deserts and is well cal'd double for the death of one Israelite deserves the death of two Babylonians 7. They that will not know God in the way of his mercies they shall know him in the way of his judgments God had walked in paths of mercy amongst this people many years and they minded not God honoured him not in the middest of mercies but fed according to their pastures and forgat God therefore he brought heavy judgments upon them and saith They shall know that I am the Lord. This phrase is used above 50. times in this Prophet and assures us that God will be known and that amidst his enemies and with an experimentall knowledge for that is the meaning of the words not a literal and brain knowledg Isa 26.11 When thy hand is lifted up they will not see But they shall see They will not see to fear to repent but they shall see that is have experience of the strength of his hand to their shame and destruction The phrase of knowing I am the Lord sometimes refers to mercies as Exod. 6.6 7. God would bring them out from the burthens and bondage of Aegypt take them for his people then they should know him to be the Lord. So in Exod. 16.12 1 Kings 20.28 God would give them Manna deliver up enemies into their hands And they should know c. That is have experience of his mercy truth and loving kindnesse Sometimes and mostly it refers to Divine judgment especially in this our Prophet God would bring in the Chaldeans with the sword and those grievous calamities attend it and they should know that he was the Lord that is they should have reall experience of his Authority and power over them they should feele the bitter fruits of his displeasure in them CHAP. VIII VERSE 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Judah sate before mee that the hand of the Lord God fell there upon mee IN this and the three next Chapters you have the grievous sinnes and answerable punishments of the Jewes at Jerusalem laid downe with some other things considerable This eighth Chapter hath three things in it 1. An Introduction to a new Vision vers 1. 2. The Vision it selfe from the beginning of vers 2. to the end of vers 17. 3. A Declaration of Gods severe dealings with them vers 18. In the Introduction to this Vision you have these particulars 1. The time exactly set downe when it was in the 6. yeare the 6. moneth the 5. day 2. The place where it was As he sate in his house 3. The persons before whom it was The Elders of Judah sate before me 4. The cause of it The hand of the LORD fell there upon mee For the time It was now the sixth yeare of Jehoiachins cptivity and in the sixth moneth The Jewes first month is Nisan the second Jiar the third Sivan the fourth Thamuz the fifth Ab and the sixth Elul and answereth to that is called August The fifth day of this moneth had hee this vision which Junius saith was the Sabbath
the Incense going up what thinkest thou are not these worthy of death themselves for these sins who should put others to death for the like Speake thy mind I appeal to thee in this case the injury is so notorious thou canst not but condemn them justifie me It 's frequent in Scripture for God in such cases to appeal to man and other creatures Isa 5.3 1 Chron. 2. Jer. 2.12 Deut. 32.1 Appeals are ease reliefe to the hearts of those are wrong'd and griev'd and God in this case deals after the manner of men 11. False worship is a worke of darkenesse Idolaters have corners chambers dark places these 70. were in the dark and did the works of darknesse Idolatry is called a worke of the flesh Gal. 5.19 20. and all works of the flesh are darknesse The Heathens had their opertanea tenebrosa sacra Junius Polanus occult and dark worship Truth loves the light but errour iniquity darknesse John 3.20 Evill doers hate the light they sculke and hide up themselves and their wayes These 70. had power in their hand yet durst not justifie their works openly but carryed all closely but how close soever sinners are God sees them Those words In the chambers of his Imagery Some render it in the secret of their own imaginations Lavater Calvin which shews that what ever are the thoughts workings and imaginations of mens hearts the Lord sees them and can discover them They had Idols in their chambers and Idols in their hearts Idolaters have strong thoughts in their hearts of the ways they are in of some mistery and excellency in them which the vulgar knows not but let men be ignorant of them the Lord sees them Isa 29.15 Men think to hide their counsels thoughts practises from the Lord but he sees the deceitfulnesse of their hearts the wickednesse in them and because they carry things close he searches he tryes them what they are Jer. 17.9 10. 12. That atheisme unbeliefe pride are the causes of mens going out from God and falling to idolatrous and other sinfull vile practises For they say the Lord seeth us not he hath forsaken the earth Atheisme denyes his presence Infidelity his assistance and Pride carries them out for help else where and tacitely layes the blame upon God he hath left the caring for us wee are in the midst of dangers and must seeke for protection from some Deity or other and if it be a sin he may thank himself if he had not forsaken us we would not have forsaken him chosen any other but we are necessitated to it Here 's the pride of Idolaters and in Jer. 18.15 all these are included in one word because my people have forgotten me they have burnt Incense unto vanity They forgot God and hereupon became atheisticall unbelieving and proud VERS 13 14. He said also unto mee turne thee yet again and thou shalt see greater abbominations that they doe Then he brought me to the doore of the gate of the Lords house which was towards the North and behold there sate women weeping for Tammuz HEre you have a third part of the Prophets new Vision containing yet greater abhominations then before which is set out 1. From the place the doore of the gate of the Lords house It was the Priests Court and at the entrance into the Lords house and the nearer they sin'd to the Lords house the greater was the wickednesse 2. The nature of the abhomination women sate there weeping for Tammuz It was not according to law for any to be in that Court at that gate but Priests onely Now here were women and women sitting and weeping and that for Tammuz which were greater abhominations then what were before What or who this Tammuz was must be opened unto you the word is not mentioned else-where Some Rabbies say this Tammuz was an hollow idol with eyes of lead under which they used to put fire R. David R. Solomon the heat melting the leaden eyes the idoll seem'd to weep and so moving compassion in the women they became co-weepers wiâ—h it but the Text saith not the Idoll wept but that the women wept Shindl. saith the Idols had their Prophets and this Tammuz was vir ex prophetis idoli one of the idolatrous Prophets whom the King slew in honour of him was set up an Idoll so called from his name or because on the first day of the moneth Thamuz they did celebrate his festivitie the 17. day of this moneth they fasted for the breach of the Tables of the law and on the first feasted and brake the Law it selfe most abhominably The vulgar Translation reads it Adonis and many Interpreters so carry it Adonis was sonne of Cinara King of Cyprus a great lover of pleasures chiefly of Garden-delights whence arose the proverb Adonidis horti the gardens of Adonis which were curious and choise but soone fading away This Adonis was a great lover of Venus and being unhappily slain by a Boare great lamentation was made for him and the rather because he had a sweet voyce and delighted men and women with his singing Adonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canendo from whence his name seems to be given him and by the lovers of musicke amongst them he was accounted for a God and yearly solemnities instituted for him in which were the weepings of women Lucian in his Dialogues saith De dea Syria that yearly in memory of Adonis death by a Boare they did beate themselves and weep after which they sacrificed to Adonis as dead and a day after they thinking him alive shav'd their heads and those women would not doe it were to prostitute their bodies to all strangers for a day and the gaine gotten was given in sacrifice to Venus In vita Alcibiad Vid. pradum Plutarch saith women did bring to the solemnities of Adonis Images like dead bodies and wayling sang funerall verses Maternus Firmicus tels us that an Image was put in a bed bewail'd by many and they having satisfied themselves with weeping a light was brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Scalig. de emendat temp Lactant. divin instit l. 1. c. 21. Poeticum Dictionarium In verbo Apis Plut. lib de Isid Osyrid and the faces of all that wept were anointed and these words softly pronounced Trust in the God he will deliver us from our miseries and so they unbed the Idoll with much joy Others make Tammuz to be Osyris husband brother or sonne of Isis for Authors vary about it and King of Aegypt the same with Apis or Serapis who comming into Aegypt and teaching them civility and how to dresse Vines was chosen their King and having govern'd them well at his death was honour'd as a God under the form of a black Oxe Suidas saith he was an Aegyptian god worshipped for the Moons sake The Aegyptians called this god Tammuz or Ammuz which signifâ—eth in their language Hidden because the
confesse and own the man before his Father in heaven who shall confesse and own him here on earth It s a great priviledge to be owned by the Lord Heb. 11.16 God is not asham'd to be called their God Notwithstanding all the Saints sinnes and infirmities God is not ashamed of them When they were in Aegypt God owned them Ezod 3.6 7. he tels Moses he was the God of Abraham Isaac and Jacob and that he had surely seene the affliction of his people Victoria a holy Virgin under Dioclesian being asked by the Proconsul if shee would goe with her brother Fortunatianus a Heathen answered no because I am a Christian and they are my brethren which keepe the commands of God Let not us be asham'd of God and his cause but openly and truly professe him and his wayes wee shall loose nothing by it 1 Sam. 2.30 Them that honour me I wil honour and they that despise me shall be lightly esteemed If we have shame with men and honor with God vilified on earth be accepted in heaven we have no cause to be discouraged It s likely the godly here were reproached threatned hardly used but because they honour'd God God own'd them and who ever honour'd God and was not honour'd by him The 3. children would not obey Nebuchadnezzars command nor worship his image Dan. 3. but honour the God of Israel trust in him for help rather dye in his cause then dishonour him at all and did not the Lord honour them with his presence Acts 3.18 19 20.31 with safety and deliverance VVhen Peter and John were bold in the cause of Christ and would preach the truth notwithstanding the command of Rulers to the contrary presently after God honour'd them miraculously shaking the house and filling them all with the holy Ghost and if you ask how you shall honour God it 's answered by purging your selves from the corruptions of the times 2 Tim. 2.20 If a man purge himselfe he shall be a vessell unto honour and by standing for the truths of the times 7. Another observation is that the faithfull are so far from complying with the wickednesse of the times that they sigh and cry for the abhominations thereof 1. They comply not wickednesse is powerfull and hath its arguments of pleasure profit countenance to draw good men to side with her but they are things intractable How can I doe this wickednesse Gen. 39.9 and sinne against God David hee would not sit with the wicked he hated the congregation of evill doers Psalm 26.5 And see what he resolved upon Psal 101.4 5 6 7 8. he would rather cut them off then countenance them Grace is as strong in the Saints as corruption is in the wicked The vigor of faith 1 John 5.4 The power of the Spirit 1 John 4.4 And the efficacy of Christs prayer John 17.15.20 doe keep the servants of God from complying with the wicked When all flesh had corrupted its wayes yet Noah was incorrupt Gen. 6.9 Noah was a just man and perfect in his generation Ahab could not get Micaiah to comply with the Court and suit with the humour of the times Godly are like fish in salt waters they grow not brackish they loose not of their sweetnesse Zacharie and Elizabeth in the great corruptions at Christs comming in the great scarcity of good men yet they walked in all the commandements of the Lord blamelesse not in the commands of the high Priests and Pharisees Isa 8.11 God hath spoken to the righteous with a strong hand and instructed them that they should not walke in the wayes of the wicked here the godly did not bow to the Image of Jealousie joyne with the 70. Elders in offering Incense they wept not for Tammuz they put not the branch to their nose 2. They sigh and cry for the abhominations are in their times they bewaile the sins of others Psal 119.53 Horrour hath taken hold on me because of the wicked that forsake thy law vers 158. I beheld the transgressors and was grieved because they kept not thy word Lot 2 Pet. 2.7 was vexed with the filthy conversation of the Sodomites Yea vexed from day to day what he saw and heard was a continuall vexation unto him The Lord Christ Mar. 8.12 He sighed deeply in his spirit said why doth this generation seek after a signe when they honour'd him with their garments cast in the way when they acknowledged him King and magnified him Luke 19.36.38 even then he weeps over Jerusalem for her impenitency others sins and the judgments of God comming upon her vers 41. The two witnesses Rev. 11.3 prophecy in sack-cloath which was the habit of mourners Mordecai Daniel the Ninevites and others when they mourn'd wore sack-cloath so did these witnesses bewailing the abhominations and tyranny of Anti-christ the desolations of the Church and delusions of the people 2 Cor. 12.21 When I come again I feare my God will humble mee among you and that I shall bewaile many which have sinned already and have not repented of the uncleanness fornication and lascivious which they have committed This mourning is 1. hearty reall they sigh they groane it 's not a light matter the abhominations were weighty and pressing upon their spirits 2 Pet. 2.7 the word there for vexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Laert in lycone Morbo ◠confectus debilitatus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s then to be rendred word for word oppres'd under the conversation of the ungodly in wantonnesse the ungodli's wanton wicked conversation is an oppressing evill unto the godly and afflicts their hearts as the Aegyptians afflicted the Israelites Acts 7.24 Moses avenged the oppressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lots soul was vexed vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tormented wracked his soule a metaphor taken from engines they did torment withall his soule was troubled as a man upon the wrack Ier. 4.19 My bowels my bowels I am pained at my very heart What was the matter there was the sound of the trumpet and war 2. As it was cordial so it was constant and great griefe they sighed and cryed a little sufficed not it continued Ier. 9.1 2. Oh that my head were waters and mine eyes a fountaine of tears that I might weepe day and night The Prophet wished himselfe turned into waters into a fountain that weeping day and night he might with a flood of teares carry downe the floods of iniquity which he saw So Ezra 9.3 when he saw the holy seed match with strangers the Princes and Rulers to be chiefe in the trespasses he rent his garments plucked off the haire of his head and beard and sate downe astonied his grief was such as made him astonied 3. It s inward and outward they sigh they cry there are expressions of their griefe it was not hidden but ev'dent they declared how their soules were oppressed how they were fil'd with griefe and could not forbeare Christ
have shem punished When Ahab had murthered Naboth 1 Kings 21. this message was sent unto him In the place where dogs licked the blood of Naboth shall dogges licke thy blood even thine vers 19. and it was made good Chap. 22.38 2 K. 9.26 10. Gods judgments are as extensive as sinners sins they must slay not only Sanctuary-sinners but City-sinners they had sin'd every where the Land was full of violence and now the Land City Sanctuary were full of bloody men and bloody judgements and as they had fil'd all with sinne so they must fill all with slain ones When sins are generall judgements are answerable Isa 8.8 speaking of the King of Assyria it 's said he shall passe through Judah he shall overflow and goe over he shall reach unto the necke and the stretching out of his wings shall fill the breadths of thy land This is spoken of Senacherib who like a flood over all the land came up to the necke viz. Jerusalem but Nebuchadnezzar came not only up to the neck to Jerusalem but into it and overflowed the head he drowned all in blood where there was no mark there was no mercy to be shewed 11. God after long forbearing is intense upon and speedy in his judgements observe the phrases in these verses which shew it Goe ye through the City spare none slay utterly begin at my Sanctuary defile the house fill the courts with the slain goe ye forth These expressions set out the bent and intensivenesse of Gods spirit in this work he would have his executioners hasten about it and dispatch all out of hand 12. Gods instruments do readily obey his commands of what nature soever they be here they are appointed to harsh bloody services to destroy utterly all sorts and conditions of men women children without pitty and they went forth and slew in the City God commanded and they presently obey'd not holinesse of the place multitude of persons to be destroyed or danger of mistaking the mark'd ones did retard them VERS 8. And it came to passe while they were slaying them and I was left that I fell upon my face and cryed and said Ah Lord God wilt thou destroy all the residue of Israel in the pouring out of thy fury upon Jerusalem THis verse is the second generall head of the Chapter and contains the Prophets intercession for Israel when he saw what bloody doings was in the Temple and City by the slaughter-Angels he is affected therewith he cannot hold but falls down and cryes out Ah Lord God c. In the verse you may consider 1. The occasion of the Prophets interceding or moving cause thereof which is double 1. The peoples slaughter 2. His owne solitarinesse I was left 2. The circumstances or adjuncts thereof which are 1. Falling upon his face 2. Crying 3. The intercession it selfe where you have 1. A patheticall invocation of God Ah Lord God 2. An efficatious deprecation of judgement wilt thou destroy all the residue c. For opening of the words 1. We must enquire how the Prophet here saith I was left There were many seal'd and spar'd which makes the difficulty Some think the Septuagint passed by these words and left them out left they should seem contrary to what went before Theodoret adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was left alone but the Hebrew is I was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For understanding of this phrase you may take notice that its usuall in Scripture when great destructions are to say few or none are left Judg. 4.16 All the host of Sisera fell upon the edge of the sword and there was not a man left yet Sisera if no others was fled So in 1 Kings 19.14 Elijah saith They have slain thy Prophets with the sword and I even I onely am left when there were 7000. that bowed not their knees to Baal If this satisfie not 2. I was left That is left with the seal'd ones all were destroyed besides or 3. Of these in the Temple or belonging to it I was left Our Prophet saw them all slain and the slaughter-men were gone out into the City and there they were destroying and as they had spared none in the Temple so he might feare there would be few spared in the City and so safely say I am left That they in the Temple were not spar'd appeares thus they were not seal'd and all such were to suffer the destroyers commission was not to come neare the mark'd ones but to slay without pitty all others And besides the man that mark'd them was bid to goe through the City and mark there not to come at the Temple at all there were none to be mark'd there they practised justified abhominations they did not mourn for them Those had to doe with the holy things were most unholy and suffered in the Temple yet it 's not safe to think or say that all the Leviticall race were cut off at this time and in this place for Jer. 52.24 Seraiah the chiefe Priest and Zephaniah the 2d Priest and three keepers of the door with others were carryed to the King of Babylon and put to death in Riblath I fell upon my face Falling upon the face in order to prayer notes great sorrow and humiliation Numb 14.5 when the people would make a Captaine and return to Aegypt Moses and Aaron fell on their faces before the Assembly they were deeply affected with that evil So Moses when hee heard what Corah and those of his faction said he fell upon his face Numb 16.4 And Joshuah when Israel fell through Achans sin he fals to the earth upon his face prayes Chap. 7.6 Sometimes they stood and prayed 1 Kings 8.22 Sometimes fitting Neh. 1.4 So Christ sitteth at the right hand of God and makes intercession for us Sometimes kneeling Dan. 6.10 Sometimes prostrate upon their faces as here and when it comes to this posture it argues great griefe and sorrow as in Christ Matth. 26.38 My soule is exceeding sorrowfull And v. 39. He fell on his face and prayed So Ezekiel being fill'd with sorrow that all sorts were now a slaying that no mercy must be shewed he falls upon his face and cries out Ah Lord God The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a token of griefe and used in such cases as they cryed out for griefe Jer. 1.6.4.10 and is sometime exprest by alas Josh 7.7 Judg. 6.22 Joel 1.15 Sometimes by woe as Ezek. 30.2 Woe worth the day where it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These be two chiefe names of the most High the one noting his Dominion the other his Essence the Prophet had an eye to these seeing God about to destroy as if hee should have said thou hast being of thy selfe and hast given being to these thou that art Soveraign over all and canst call backe the destroyers ah Lord God doe it It s Jehovih not Jehovah and some observe
Naboth is ston'd to death for his Vineyard 1 Kings 21.13 and Hos 4.2 Blood toucheth blood There were continuall and daily slaughters so that blood streamed every where Blood notes also heinous sins as oppression cruelty Hab. 2.12 Woe to him that buildeth a Towne with blood That is by oppressing the hireling and labourer by grinding the faces of the poore In Zeph. 3.1 Jerusalem is cal'd the oppressing City her Princes were roaring Lyons and her Judges evening wolves vers 3. see Mica 3.2 3. 2 Chap. 2. They did not strengthen the hands of the needy Ezek. 16.49 Bloody intentions against the Prophets and others who were godly Ezek. 22.6 Behold the Princes of Israel every one were in thee to their power to shed blood They hated the Prophet Jeremiah smote him put him in the stocks Jer. 20.2 into the dungeon Jer. 37.16 They judg'd him worthy of death Chap. 26.11 Soule-murther Ezek. 33.8 If thou speake not to warne the wicked from his way be shall dye in his iniquity but his blood will I require at thy hands Here the destruction of soules is expressed by blood as also in Ezek. 3.17 and Hos 4.6 My people are destroyed for lacke of knowledge The City full of perversenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for perversnesse is mutteh and may be rendered perverse a perverse thing the City is full of that is perverse is comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to decline withdraw pervert the vulgar reads it aversione the City is full of turning from God This City that was once call'd the faithfull Citie was now become an Harlot Jerusalem had left God his worship his laws his Ordinances and taken in other gods other lawes other wayes of worship Not only Israel is branded for backsliding Ier. Jer. 2.36 Why gaddest thou about so much to change thy wayes 3.6.8.11 But Judah was treacherous vers 7.11 and her backslidings many Jer. 14.7 And being once fallen from God she loved to wander vers 10. after the gods and wayes of other nations They grew worse worse and were perverse in their judgement of things Isa 5.20 They cal'd light darkness and darkenesse light They were perverse in their practise walked after their own thoughts Isa 65.2 They chose their own way and their soule delighted in their abhomination Isa 66.3 Here was perversness to leave what God had chosen for them which was their glory and to choose that was abominable and delight in it and when God corrected them for such perversenesse they grew more perverse Isa 1.5 Why should ye be stricken any more ye will revolt more and more There is another exposition of the word It 's refer'd by some to law-cases and when Saints were brought before them they perverted judgement Micah 3.9 The heads of Jacob and Princes of Israel abhorred judgement and perverted all equity So in Amos 5.12 They afflict the just they take a bribe and turne aside the poore in the gate Their cause could not be heard or if heard it was to their griefe and prejudice Mal. 3.5 They turn aside the stranger from his right and feare not me saith the Lord of Hosts No they were turned from GOD and turned away all equity The Lord hath forsaken the earth This phrase you find not else-where then in our Prophet and only twice Chap. 8.12 and here It sets out the ranke atheisticalnesse of those times denying Gods presence counsell blessing and assistance they thought God was gone out of the world that there was no God in Israel that God left men to thinke speak and doe what they listed The Lord seeth not This is a higher degree of impiety blasting divine omnisciency before his omni-presence suffered now his omni-vision he is a blind God say they or sees not at such a distance he is shut up in heaven and takes no notice of our Temple Citie or Countrey affaires Such an expression you have in Psalm 10.11 Hee will never see They did wickedly and boasted that God neither did nor would take any notice of it In Psalm 94.7 they proceed higher in their prophanesse The Lord shall not see neither shall the God of Jacob regard it as if they had power to restraine God and shut the eye of providence Isa 29.15 Who seeth us who knoweth us Men entertain Atheistical thoughts of God that they may goe on more securely and fully in sinfull courses They filled the Temple with idolatry the City with perversnesse the Land with blood and say the Lord sees not When Atheisme hath got possession of a people that people runs ryot into wickednesse feare of a Deity ceaseth and the doore is open to all prophanenesse Atheisme is worse then Idolatry this robs God of his worship that of his attributes and being Obser 1. The Lords readinesse to give accompt of his judiciary proceedings unto the Prophet Then said he unto me The Prophet had questioned God about the destruction of Jerusalem wilt thou destroy the residue c. Hee brake in upon God and interrupted him in his way he was in but because it was in prayer out of respect to his glory and tendernesse to the people the Lord doth not reject him but condescends and gives him an answer and this he doth 1. To cleare the equity of his proceedings which lye in the dark and are not apprehended by all no not by Prophets God will make it out that hee is righteous and just in his judgements whatever thoughts men have of them When Abraham mov'd the question to God Gen. 18.23 Wilt thou destroy the righteous with the wicked shall not the Judge of all the earth do right What if there be 50.40.30.20.10 righteous in it saith God if there be but tenne righteous I will not destroy it It 's true their cry is great and their sinne grievous yet I am so just in my judgements that while righteous Lot is in it I will not destroy it but when he is gone and none but filthy Sodomites left in Sodome I will raine downe fire and brimstone upon them 2. To quiet the minds of his servants which are troubled yea perplexed at the severity of Gods judgements When our Prophet saw all slaine in the Temple and the slaughter-men gone forth utterly to slay without pitty old and young maids little children and women he was greatly distressed and perplexed in his spirit and knew not what to thinke of such dreadfull dealings therefore the Lord tels him the ground of his proceeding 2. Sinnes of people may be such as God will not heare their prayers or others for them Many amongst them prayed and the Prophet prayed for them but God had no eare to heare them 1. For their own prayers Jer. 11.11 I will bring evill upon them which they shall not escape but they will cry to God when they are in affliction and he is mercifull What follows then Though they shall cry unto me I will not hearken unto them But what if
them that feare the Lord Psal 34.7 They are invisible guards and do invisible things for us their hands work when we feel them not so the hand of providence is doing when wee slumber and discern it not Joseph is sold into Aegypt and it was not discern'd by the sellers or the sold what work God was about the hand of providence was secret but wrought strongly for the raising of Joseph and safety of Jacob and many thousands besides Mordecai will not bow to Haman was the hand discern'd here which was working Hamans ruine I believe not Haman goes on plots the death of all the Jewes had almost accomplished his desire but providence acts in an unexpected way and cuts off this bloody man A secret hand of heaven hath done the great things in all ages invisible vertue hath done more then all visible instruments In our Counsels Armies undertakings had not Gods hand of Providence wrought we had been ruin'd Was it not a strange hand of Providence that began the work in Scotland If ought be done in the work of Reformation amongst us is it not the hand of God rather then the hand of man Isa 1.25 I will turne my hand upon them and purely purge away their drosse Math. 8.3 Jesus put forth his hand and healed the leper If our leprosie he healed or healing it 's by the hand of Christ put forth The safety of this Nation is from a secret hand we are held and hid in the hollow and shadow of an invisible hand So the hand of the Spirit doth secret work in Sion Christ by the finger of God Luk. 11.20 by the spirit of God Mat. 12.28 cast out Devils It s this hand that mortifies and kils the lusts Rom. 8.13 It 's this hand which quickens and brings life Job 6.63 It 's this hand works holinesse in you that comforts and supplyes you that guides and seales you it s this hand that brings you out of the ways of sin errour death into the ways of Christ truth and life it s this hand makes all ordinances effectuall 2 Cor. 10.4 Our weapons are mighty through God to the pulling downe of strong holds Through God that is through the spirit of God weapons must be in some hand or other these were spirituall weapons and in the hand of the Spirit as well as in the Apostles hand else had they not been able to pull down strong holds 4. When Gods work is done we should hide up our hands that doe it the Cherub stretched out his hand took fire put it into Christs hand and what then the hand is hid under the wing Angels are not vain-glorious they seek not themselves but the honour of him they serve they say not this have I done hath my hand wrought they hold not forth their hand for mortals to admire or adore but rejoyce the work is done and hide up their hands This is a good president for us who are apt to be puft up with what we doe and to expose not onely the work but the hand also too much to view If actions be done and others reap the good thereof without selvish respects of ours it is Angelicall Paul was of this judgment and practic'd answerably 1 Cor. 15.10 I laboured more aboundantly then they all yet not I. See here how he hides up himselfe and puts all upon God Not I but the grace of God which was with me It was not Paul but Gods grace that did all the work So Isa 26.12 Thou hast wrought all our works in us we have done nothing but thou hast done all VERS 9 10 11 12 13. And when I looked behold the four wheels by the Cherubims one wheele by one Cherub and another wheele by another Cherub and the appearance of the wheels was as the colour of a berill stone And as for their appearances they four had one likenesse as if a wheele had been in the midst of a wheel When they went they went upon their four sides they turned not as they went but to the place whether the head looked they followed it they turned not as they went And their whole body and their backs and their hands and their wings and the wheels were full of eyes round about even the wheels that they four had As for the wheeles it was cryed unto them in my hearing O wheele IN these verses and most of the rest to the end is a description of the wheels and Cherubims which represent things earthly and heavenly and both under the command and dispose of Divine Majesty take things below in States or Churches they passe not without the interposure of Providence the hand of heaven acts in them takes things above they are not absolute there is one in the Throne over-rules them For the wheels which are the Principall subject of these verses and note out inferiour things and causes unto us they are 1. Described 2. Explained They are described 1. From their number four wheels 2. By their reference dependency or scituation they were by the Cherubims 3. By a particular and speciall distribution of one to another the 4. wheels were not altogether by the 4. Cherubims but one wheel by one Cherub another wheel by another Cherub 4. From their appearance or likenesse which was as the colour of a berill stone and those foure are in the ninth verse 5. From their likenesse and coherence among themselves they 4. had one likenesse c. vers 9. 6. From their motion vers 11. They went which is set out 1. From the way they went to those parts were upon their sides into those quarters of the world which were next them whither the head looked 2. Their progresse they turn'd not backe but went on 7. From their eyenesse vers 12. Their whole body backs hands wings were full of eyes 2. The explication of the wheels and that is in the 13. verse it was cryed O wheel O world I have spoken largely of the wheeles in the first chapter and therefore now shall say little of them the most will be of those particulars wherein there is difference from what is there set downe In the first Chap. mention is made 1. of the living creatures and then of the wheels Here the wheels are first set down and after them the Cherubims or living creatures Why there is a great inversion and change made in the vision I finde no reason given neither do I conceive any satisfactory reason can be given but the will of the Lord it pleased him to represent the vision in that way to the Prophet and that may suffice us Yet if we may conjecture the wheels are set first here for that changes motions of 2d causes in the world are more obvious unto our eyes wee observe them first and that vertue acts them is more out of sight In the first Chap. v. 15. there is one wheel upon the earth by the living creatures here in the 9. vers are 4. wheels by the Cherubims
and the assignment of one wheel to one Cherub which makes this part of the vision more distinct and cleare Wheels set out all the motions and changes of things here below and the 4. wheels all that are in the 4. parts of the world and a wheel is a fit instance to resemble them by as hath beene shewn and what ever appears casuall accidentall confus'd and contrary comes under the notion of the wheel That all things in this world have dependencie upon higher causes the wheels consist not of themselves Obser 1. but are by the Cherubims they have reference unto and dependance upon them The creatures are servants not Masters or Lords and how ever things seeme to be carried in the world confusedly without any respect to any superiour causes yet the wheels are regulated they are by the Cherubims they have influence into them and order them 2. The Lord is methodicall in disposing the things of the world each one of the Angels hath his wheel they were not all by one Angell or all 4. promiscuously by the 4. Cherubims but the wheels were methodically disposed of to each Angell one and so they acted methodicâ—lly and looked to their wheels in their severall quarters God hath set a wheel by every one of us something hee hath committed to our care and government let us look to our wheels The 10. vers you have in Chap. 1.16 only a little alteration of the words In the first place it 's they four had one likenesse and their appearance was as it were a wheel in a wheel in this place its As for their appearances they four had one likenesse as if a wheel had been in the midst of a wheel They were like in figure in colour and equall in quantity as if one had been made by another Quest But if the wheels prefigure the motions and changes of things in the world as is affirmed are the motions and events of things alike every where in all quarters of the world Answ We see that otherwise there be warres in one Kingdome and peace in another Riches in one City and poverty in another the Gospel leaving one place and going to another yet are they alike in that they represent 1. There are changes every where good and bad one generation goes another comes 2. There are great difficulties perplexities in all mundane affairs not only in one place but in all places 3. In that they all worke and further Gods great designs in the world they goe on in one Kingdome as well as another 4. In that they are all ordered to produce that great end Gods glory not any wheel but is productive of it As if a wheel had been in the middst of a wheel some thinke there were in every wheel four semi-circles or halfe wheels which appeared as a wheel in the midst of a wheel but we find no warrant for that the Text speaks of a wheel in a wheel it may be transverse one crossing and cutting another it may be comprehensive as one Orb in another Obser 1. That the wheels in all places are alike they are not the same but they are alike Such is mans nature that it 's not long contented with it's condition but thinks that all things move better else-where then at home and hereupon many have made tryall of forreign Nations remote parts of the world and found the wheels there like the wheels in their owne Countrey full of changes and intricacies so they were in Ezekiels dayes so they will be in our dayes so they were in Babylon in Sion so they are in England and will be we should learn to make the best of our condition if the wheels be alike in changes perplexities then they are alike in furthering Gods designs and producing Gods glory and this they may doe as strongly and speedily at home as they doe abroad 2. Man is not able to judge of Gods works and wayes in his administration of the world They are so intricate and perplexed that Ezekiel knew not what to make of them hee saw as it were a wheel in the midst of a wheel one wheel intangled in another The acts of Providence at this day in Churches and States are so various and dubious that created abilities cannot comprehend Gods intentions It 's said Zach. 14.6 In that day the light shall neither be clear nor darke Men shall be puzzled not knowing what to judge this day is come upon us can you tell what to judg of the wheels and their motions amongst us they are much intangled we have crosse motions from without and from within is there any great or publique businesse in the Kingdome but is perplexed and the issue of it uncertain Our Councels are intangled our Military affairs at Sea and Land our City and domesticks businesses are not without wheels in them 3. There is a coherence of the 2d causes and motions which are from them they are knit and linked together our Prophet saw a wheel in the midst of a wheel one change follows upon another and there is a concatenation of causes and their operations The Cherubims were by the wheels and wheels in the wheels Sathan Chaldeans Sabeans the winds and humours in Jobs body did all conspire to humble and afflict him after these his 3. friends tread in the same path and adde to his affliction night and day winter and summer have not a nearer coherence then the wheels They so run among us that we are necessitated to sit in Counsell and Counsels beget actions actions make alterations alterations make strange impressions in mens spirits It 's easie to see the puzling intricacies of the wheels how crosly perversly things move every where but the coherence and harmonious part of them is not so quickly discern'd the lines in a globe the roaps in a ship crosse one another which every eye seeth but their harmony and use is not so discernable The Bees when they swarm without and work within make a thousand crosse motions and yet there is sweet harmony in their Common-wealth The 11th verse which speaks of their motion agrees in part with the 17. of the first Chap. where it 's said when they went they went upon their four sides and so the words are here and they returned not when they went here it is they turned not as they went and it 's twice so then here is an addition which is not there But to the place whither the head looked they followed it The meaning of the words is that they went to those parts of the world which were upon their sides and their motions in those wayes were like and uniform none went backward when others went forward Whither the head looked Jerom refers it to the wheels whither the head wheel went but the wheels were equall What is intended by the word Head we must enquire the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it the first and so make the sense this whether the
formerly and why should he see them again 2. They were in the Temple worshipping the Sunne with their faces towards the East and these were out of the Temple at the East gate and if it be said they might returne from their Idolatrous Sun-worship within to this Eastern gate where the Prophet now saw them we must remâ—mber that the Prophet saw those in the Sanctuary slain Chap. 9. 6. the destroying Angels were to begin at the Sanctuary and they began at the antient men which were before the house and though they were but visionally slain yet that was sufficient to keepe them from being presented to the Prophets view the second time The ground for their opinion is this It 's conceiv'd by some of the learned that the Prophet had the vision of this 11. Chap. before the 9. and 10. and therefore they read the fiâ—st verse thus the spirit had lift me up and had brought me but this is not sufficient to perswade us to be of that judgement for 1. In the vision is set out to the Prophet the order of Gods departure from them Chap. 8.4 the glory of the God of Israel was there Chap. 9.5 It went to the threshold of the house Chap. 10.4 It went up over the threshold then vers 19. It departed to the East gate after this it went to the midst of the Citie and from thence to the mountain out of the City Chap. 11.23 so that the graduall departure of the glory doth evince that this Chap. was not before the 9. and 10. but following as in order it lyes 2. The conclusion of the vision confutes that opinion for vers 24 25. it 's said that the vision went up from him that he was carried into Chaldea and that he spake to the Captives what he had seen If this Ch. were to succeed the 8. and precedâ— the 9. and 10. he had been excluded from a great part of the vision and in Chaldea before those parts had beene given in to him These 25. men were principall men and Pradus informs us from the Jewish writings that Jerusalem had 24. Divisions or Wards which were governed by 24. choise men who are in the vers cal'd Princes of the people they with the Governour of the City who is thought to be a Prince of the house of Judah and for the King considered of the Citie and State affairs and these 25. were at the East gate The Magistrates and Govâ—rnors were wont to sit in the gates and heare causes and consult of their weighty affairs Jer. 26.10 When the Princes of Judah heard these things then they came up from the Kings house unto the house of the Lord and sat downe in the Entry of the new gate of the Lords house and there they heard the accusation of Jeremiah Others think they were principall men chosen out of the two remaining Tribes 12. out of each and a President amongst them who was Ruler of the City Jaazâ—niah This Jaazaniah differs from him in Chap. 8.11 who was the sonne of Shaphan and this was the sonne of Azur whither it were that Azur mentioned Jer. 28.1 is not known that Azur was a Prophet and if a true one a helper as his name signifies Pelatiah the sonne of Benaiah The French hath it Pheltias fils de Benaiat The Tigurine reads it Pelatiahn the sonne of Benaiahu most neare the Hebrew This Benaiah might be he mentioned in 2 Chron. 31.13 who was one of the overseers for the things dedicate to the house of the Lord and so according to his name was a builder of the Lords It 's like our Prophet knew not any of the rest and therefore mentions these only and this last he names because presently he was made an example of the just judgement of God vers 13. Princes of the people That is chiefe rulers Numb 7.2 The Princes of Israel heads of the house of their Fathers who were the Princes of the Tribes and were ever them that were numbred And this was a great honour to be a Prince of the people when God will honour a man in this life he is said to set him with Princes even the Princes of his people Psal 113.8 VERS 2. These are the men that devise mischiefe HEre begins the complaint against these men and the first part of it they devise mischief 2. They give ill counsell Devise mischiefe The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply to think but excogitare to set the head and heart on work to finde out something it carries the intention of the mind with it Jer. 18.18 Come let us devise devices against Jeremie It 's the same Heb. word and they would set themselves wholly fully to devise devâ—ces they would be solicitous in it and to find out some way to mischiefe Jeremiah Perseras tresmanvaises cogitations French Bib. So the word is used Ezek. 38.10 Thou shalt thinke an evill thought The other translation hath it evill thoughts it 's spoken of Gâ—g who should have many evill thoughts against the people of God and be set upon devising evill It notes intention and solicitousnesse 1 Cor. 7.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 careth for the vulg hath it sollicitus est and Cyprian cogitat to think of a thing with care and with intention this is the word here Mischiefe Junius hath it vanity the Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things the vulgar iniquity and so the French qui present iniquitie so the Tigurine qui cogitant iniquitatem Castalio qui nefas cogitant the Hâ—b is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes all these and is well rendered mischiefe which is such evill as tends to the ruine and destruction of a State or Church such was the device of Haman against the Jewes And give wicked counsell They doe not only devise mischiefe but give it out being devised the Hebr. runs thus and counselling ill Counsell haioatzim atzah rahechrogn which the Greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castal qui malum consilium ineunt The vulgar qui tractant consilium pessimum The French traittant manvais conseil VERS 3. Which say it is not neare let us build houses THese words are variously rendered and interpreted some expound them thus many are carryed into captivity the wrath of God is over-past not near let us therefore build houses The vulgar is nonne dudum aedificatae sunt domus were not houses built long since and their meaning is this why are you troubled about the ruine of the Citie as if it should suddenly be as Ieremie that false Prophet hath said the Citie is so farre from ruining that you see long since it hath been increased the old houses stand new have been added and Jeremie is proved a lyar therefore feare not no such evill shall come upon us Nebuchadnezzar destroyed not the houses heretofore and can he doe it now but this vulgar translation suits not with the Text. The Tigurine translation is non est in propinquo
and all in earth all things in the closets in the heart Psal 139.7 Whither shall I goe from thy Spirit David could not hide himselfe from the sight and presence of Gods spirit neither can we Let us looke well therefore unto our wayes the spirit may make them known to the Prophets and servants of God 3. That men chiefe in dignity and place are for the most part corrupt Here were the 25. who bare the sway in the City and had great power all confederate in wickednesse Isa 1.10 he calls their Rulers rulers of Sodome because of their extream wickednesse and he excepts none they were generally such so Neh. 13.11 I contended with the rulers and said why is the house of God forsaken They kept away the portions of the Levites and therefore they left the house of God so vers 17. The Nobles of Judah they prophaned the Sabbath day and brought wrath upon Israel 2 Chron. 24.17 28. The Princes of Judah were all idolatrous and led Joash into idolatrous practises but they were quickly after all slain for it v. 23. John 7.48 Have any of the Rulers believed in him They were so wicked even all of them that they could make their boast have any of them believed in him No no they are not for Christ and his wayes Jer. 5.5 I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds The Prophet thought the great ones who had great obligations upon them to honour God who knew what pertein'd to worship justice that they would hearken to hâ—m but they cast off all respect subjection and obedience to the law of God they followed their owne wills lusts humours they regarded neither equity nor honesty they were farre worse then the poorer sort whom the Prophet had tryed also Luke mentions but one Judge and he was an unjust one Are not too many of the great ones among us corrupt loose and enemies to Christ and his Kingdome 4. It 's matter of mourning when those are set over others to be punishers of the wicked countenancers of the godly examples of piety vertue and should seek the good of the publique prove cleane otherwise and are actors and patrons of wickednesse the Spirit here is affected with it and affects the Prophet Sonne of man these are the men that doe so these pervert obstruct justice these encourage evill doers these sad the hearts of the godly these hinder good designes these are the men that seeke themselves that cry give give and love to have it so these be the men that pretend the good of the estate and people but are the ruine of both This was matter of griefe to heaven and earth Isa 1.10 when the Prophet had tearm'd them rulers of Sodome he complains vers 23. saying Thy Princes O Jerusalem are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow come unto them They sought themselves not the good of particulars or the publique and this troubled the Prophet and not only him but the Lord also for it follows in the next vers Therefore saith the Lord the Lord of hasts the mightie one of Israel Ah I will ease me of mine adversaries and avenge me of mine enemies God had beene wearied aâ—d grieved with them a long time and though they were many and mighty yet hee was the Lord of Hosts c. This argument did affect God much and hee was oft upon it Isa 3.12 As for my people children are their oppressors and women rule over them O my people they which lead thee cause thee to erre and destroy the way of thy path they destroyed Justice and Religion 5. There will never be wanting in any place men to devise misâ—â—â—â—â—â— In Jerusalem there were men whose hearts heads and tongues were at worke Dan. 6.7 All the Presidents of the Kingd Governours Princes Councellors Captains devised a plot against Daniel In the 8. Chap. he tels you of the 70. Antients of the 25. who had all devised and were practising mischiefe In Shushan was not wanting a Haman to devise mischiefe against the Jewes Est 8.3 Pharaoh and his Courtiers devised mischiefe against the Jewes Exod. 1. There were those devised to take away Davids life Psal 31.13 They imagined a mischievous devise Psal 21.11 No City no Kingdome was ever free from men of deceitfull wicked and mischievous devices and no time ever abounded more with such men and such devices then our times if I should say no place more then this Kingdome I should not much fail Who can reckon up the mischievous devices have been against the Estates Lawes Liberties Religion and Consciences of the people of this Kingdome Ship money was a cunning devise to dry up their estates Prerogative was cryed up to bring the lawes and liberties of the Subject downe Innovations and new Cannons were Prelaticall devices to rid you of your Religion and Consciences to make way for Popery What wicked devices have been against the Parliament against this Citie against this Kingdome what ever hath been devised for the good of all hath met with Anti-crosse devices There be those devise as strongly and speedily to ruine us as any doe to relieve us The device against Ireland was a bloody and mischievous device and bloody devices are in mens heads against us but here is the comfort Job 5.12 God disappointeth the devices of the crafty so that their hands cannot performe their enterprize They devise to undoe all but they cannot Mic. 2.1 Woe to them that devise iniquity God hath threatned and though they cannot accomplish their devices yet he will accomplish his threats Prov. 12.2 A man of wicked devices will be condemn Many of wicked devices have been amongst us and hath not the Lord condemn'd them 6. Men in place being evill they make others evill they doe not only devise mischiefe but communicate mischiefe they give and obtrude ill counsell upon others These that were in place especially Jaazaniah and Pelatiah the Princes they gave out ill counsell to the people They and such men doe the greatest hurt their power honour estates examples are prevalent with the people and when they counsell corruptly their counsell takes and infect a multitude quickly Jeroboam tels the people it was too much for them to goe up to Jerusalem that was a long journey would be very chargeable and might prove dangerous therefore he had taken a better course for them he had made Calves set them up for gods at Dan and Bethel and now they should neede to goe no further for to worship this counsell took Balack being advised by Balaam counsels the Moabitish women to entice the Israelites to folly which tooke and they drew them both to whoredome and idolatry Numb 25.12 with
or of great parts cannot elude or evade him VERS 6. Ye have multiplyed your slain in this Citie c. BEfore they had been prophane now their injustice appears Some think the men were not actually slain but oppressed and cruelly dealt withall violence and oppression being counted in the Scripture sense murther but it 's not probable that our Prophet would use such expressions as to multiply the slain and fill the streets with slain if none were slain Chap. 7.23 The land is full of bloody crimes And Chap. 9.9 The land is full of blood And Ezek. 22.2 It 's called the bloody Citie So in the 24.6 9. verses the Heb. is the City of bloods These great men who gave the ill counsell it 's likely that they crusht those opposed them and dealt with them as seditious as rebellious as enemies to the City and State Jeremie you know they sought his life petitioned the King that he might be put to death Jer. 38.4 And it 's probable that many which would not conforme to their idolatrous practises were cut off When the Lord is about to proceed in judgement against evill doers he declares the cause of his proceeding in such a way Obser When God intended to destroy the world he made knowne the cause thereof Gen. 6.5 6.11.12 When hee was about to fire Sodome he discovered to Abraham the ground of iâ— Gen. 18.20 VERS 7. The slain whom yee have laid in the middest of it they are the flesh and this Citie is the cauldron HEre the Lord shewes them who are the flesh in the cauldron Not in that sense they tooke it for they thought themselves should be the flesh live till old age in the City but the Lord tels them here that those they had slain unjustly whose carkasses lay in the streets and consum'd away they were the flesh boil'd in the cauldron Manasses had been bloody and Zedekiah was bloody and the slain were the flesh and so the City was a cauldron to them but not to the others I will bring them forth of the midst of it God tels them they shall neither live nor dye in it he would order things so that they should be carryed out of Jerusalem and for certainty of it the words are repeated in the beginning of the 9. vers Judgements of God cannot be waved by mens wits or power they jeered and made a construction of flesh and cauldron suitable to their own minds Obser and conceited they should dye in the City in peace but the Lord tels them no he would bring them forth out of the middest of it VERS 8. You have feared the Sword and I will bring a Sword upon you c. IEremie had counselled them to yeeld themselves Chap. 38.17 the King and rest through feare would not hearken They feared the sword and therefore sent to Aegypt for help Jer. 2.18 They feared the sword but not the Babylonish captivity the Lord brought both upon them Obser 1 Where guilt is there is fear they were deeply guilty of impiety and injustice they had sin'd against God by their idolatry against their brethren by their bloodinesse against the King of Babylon by breaking oath and covenant with him Ezek. 17.15 and now what ever they said it 's not neare yet they were full of feare God saw what timorous spirits they had If the horrour of their wicked acts did not seize upon them yet feare of wrath and judgement possessed them Psal 14.5 speaking of workers of iniquity he saith There they were in a great feare Heb. is they feared a fear but where was it in their consciences When the light of nature did convince them of their wickednesse there where the conviction was they feared greatly Prov. 28. The wicked flye when no man pursueth They feare and so fear that they flye to secure themselves from imaginary dangers Lev. 26.36 The sound of a shaken leafe shall chase them And Job 15.21 Eliphaz speaking of the wicked saith A dreadfull sound is in his eares The Heb. is a sound of feares such was in Richard the 3d whose hand was ever upon his dagger The wicked are a restlesse sea Isa 57.20 2. That which sinners fear the Lord brings upon them Saul feared the devolution of the Kingdom to another and it fell to David The Jewes feared lest the Romans should come and take away their place and Nation John 11.48 and they did doe it Prov. 10.24 The feare of the wicked it shall come upon him it 's comming towards him every day and will be upon him ere he dye After the flood the people feared scattering and therefore said Let us build a tower whose top may reach unto heaven Gen. 11.4 vers 8. The Lord scattered them abroad from thence upon the face of all the earth Men that feare evils usually take surer courses to prevent them which justly brings the thing feared upon them Richard the third feared the Kingdome would not be firme to him his Nephews he murthers for security and this kindled fire in the Kingdome which quickly consum'd him The Prelats feared their standing to establish themselves they remove from jus regium to jus divinum they frame a new Oath with an c. in it to sweare all men to put to their shoulders for support of their tottering Kingdome but it is fallen it is fallen VERS 9. I will bring you out of the middest thereof OF these words before in the 7. vers And deliver you into the hands of strangers Not of the neighbour Nations for had they come against them because of commerce consultation language and some references to them the Nobles and great ones might have found favour therefore God would put them into the hands of strangers that understood not their language that had no inducements to shew favour to them that regarded neither great nor small They had destroyed their friends now strangers should destroy them I will execute judgements among you Of these words I spake Chap. 5. vers 8. The Lord can use any instruments to accomplish his judgements strangers heathens prophane ones Obser it matters not what the instruments be if the holy God use them his usage of them is holy and he orders all their thoughts counsels operations to accomplish his owne ends VERS 10 11. I will judge you in the border of Israel THe same words are in the 11. verse Where this was must be eâ—quired it 's generally thought to be at Riblath and the Scripture is for it 2 K. 25.6 some have thought it to be in Babylon but without warrant 2 Kings 23.33 Riblah was in the land of Hamath which lay on the North part of Canaan on the East side and Bonfrerius observes in his Onomasticon of Cities and places that Jerome thinks it to be Antiochia Adrichomius some Citie of Syria or Judaea in the Tribe of Nepthali and this the Scripture gives countenance unto Numb 34.11 12. Others think it to be a Province in Syria
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
these should dwell together eate together and lye downe together their natures should be so altered by the Gospell and spirit of Christ that the fiercest should be as meek as a Lambe and live in peace with the rest of the Beleevers they should come to the state of innocency in which no creature should have preyed upon another but all have lived harmoniously and sweetly together so should it be under Christ Vers 9. They shall not hurt nor destroy in all my holy Mountaine there shall be no hurting nor destroying in the whole Church The Jewes because they see not this fulfill'd among us Christians take offence and say that therefore Christ is not yet come that our Christ was not the true Christ for yet the Lyon teares the Wolfe devoures c. A sad thing to cause Jewes to deny Christ and to blaspheme because we are like Lyons Bears Wolves to one another Let us remember the Prophesie in Zâ—ph 3.9 5. Consider what onenesse of spirit is amongst the enemies of God 1. Devills Seven Devills dwelt together peaceably in Mary Magdalen Mark 16.9 a Legion in another Luke 8.30 The man was unquiet but the Devils were very quiet in him though hundreds yet there was no dissention The Devils Kingdome is an undivided Kingdome Matth. 12.26 and all the Devills in the World drive on the same designe unanimously they all seek to hinder the conversion comfort and salvation of sinners they all labour to draw men to perdition 2. Wicked men Mahumetans are of one heart in their Mahumetanisme Papists what a multitude of Orders differences among them yet all are onehearted in popery superstition Revel 13.3 All the World wondred after the Beast and worshipped the Dragon and the Beast Herod Pilate the Gentiles and people of Israel were gathered together against Christ Acts 4.27 And when they built Babel the people were one Gen. 11.6 Read Psal 83. from the 3. to the 9. shall wicked men and Devils be one hearted one spirited in sinfull practices in false wayes and shall not those be godly 6. Where onenesse is not there will be divisions and offences as amongst the Corinthians they were the most divided Church we read of and their offences did most abound and how sad it is to offend any belong to Christ heare Christ himselfe telling you Matth. 18.6 Who so shall offend one of these little ones which beleeves in me it were better for him that a Milstone were hanged about his necke and that he were drowned in the depth of the Sea So hainous a thing is it in the eye of God that a man were better dye any death then offend the godly the meanest of the godly what then if he offend the greatest and most of the godly it were better a great Milstone were hanged about his neck and he c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a stone as Asses and Horses drew a great Milstone 7. The Lord Christ may owne them at last day for sheep whom you looke upon and carry your selves towards like goats and those he may judge sound sheep you have judg'd infected and what shame will that be to these have so fowly mistaken the Pharisees thought themselves skilfull in the law and judg'd the people cursed that followed Christ closest Job 7.49 but those People were dear to Christ When the blind man saw and saw more then the Pharisees they cast him out but Christ received him Joh. 9. So many that now are cast out as factious seditious erroneous schismaticall ere long Christ will owne and then how will they blush have reproached them persecuted them judg'd them unworthy of any liberty or being amongst them God takes the foolish to confound the wise the weake to confound the mighty the base despised and things which are not to bring to nought things which are 1 Cor. 1.27.28 8. Where unity is amongst the Saints there the presence of the Lord Christ is Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Where there is most unitie there God delights most to be Jerusalem was as a City compact together Psal 122.3 had Gods presence in a speciall manner and it represented the Church under the Gospell which when it s fitly framed together then it s an habitation for God Ephes 2 21.22 The Curtaines of the Tabernacle where God was present must be coupled together Exod. 26.3 The hearts of men must bee knit together if they would have God and Christ among them The Jewes affi me that where two sit together that is agreed having one heart and speake of the law divinitas habitat inter ipsos I shall end this poynt with that of Paul Phil. 2.1.2 If there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells and mercies fullfill yee my joy that yee be like minded having the same love being of one accord of one minde Obser 3 This one heartednesse is the gift of God not the worke of man I will give them one heart they cannot make their hearts one but I can it s a worke not to be accomplished by force of man but by the free grace of God Jer. 32.38.39 They shall be my people and I will be their God and I will give them one heart and one way When God is God in covenant with a People then will he freely give and work this oneheartednesse he doth not force it but freely worke it Men attempt by compulsory acts to make men differing in principles and practises to be one hearted and to goe one way but such attempts seldome take any good effect mens judgements and consciences will not be forced Bodinus in his fourth Booke of his Common-wealth saith judiciously If a Prince perswaded of the truth of his Religion would draw his Subjects thereunto being divided into Sects and Factions he must not therein use force for the minds of men the more they are forced the more froward and stubborne they are and the greater punishments that shall be inflicted upon them the lesse good is to be done the nature of man being commonly such as may of it selfe be led to like of any thing but never be inforced so to doe but without fainting to professe his Religion devoutly serving the Almighty God whereby he shall turne the wills and minds of his Subjects unto the imitation and admiration of himselfe Theodosius the Elder who found all the Provinces of his Empire at the beginning of his Reigne full of Arrians whose strength and power was so growne and increased under three or foure Arrian Emperours their favourers as that their Doctrine was not onely by eight Councells confirmed held at Tyre Sardis Syrme Milan Seleucia Nice Tarsis Ariminum where six hundred Bâ—shops were of their opinion and but three of name which held the contrary but that they jpunished also others their adversaries of opinion contrary to themselves with
corruption of nature Ephesians 2.3 Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills of the flesh Paul acknowledgeth nothing to be in the wills of men naturally but fleshly corruption and whatsoever that put them upon that they did and with delight fulfilling the wills of the flesh but when this new spirit comes it alters the will breakes the principle of stubbornnesse in it purges the pollution and corruption out of it and makes it plyable unto the will of God Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes Gods spirit will so alter our spirits so transforme and renew them that they shall be inclined to and carryed on in the obeying of Divine Statutes Before they went on in the wayes of sin with strength constancy and delight now they move with new strength constancy and delight in that which is good this new spirit bowes the will to the Law of righteousnesse so that it obeys and commands well 3. The affections are renewed Ezek. 36.26 A new heart also will I give you That is your affections which are now corrupt and inordinate shall be changed and regulated they shall of sinfull be made holy of earthly be made heavenly of unrighteous become righteous Ephes 5.9 The fruit of the spirit is in all goodnesse righteousnesse and truth When the spirit of Christ comes and makes our spirits new there is truth for the understanding goodnesse for the will and righteousnesse for the affections and Gal. 5.22 23. the fruits of the spirit referre most to the affections as Love joy long-suffering gentlenesse meeknesse temperance Now the old affections and lusts of the flesh are crucified Gal. 5.24 and the new affections are set on things above Col. 3.2 4. The conscience is renewed before it s defiled and acts according to that false or dimme light is in the understanding but when this new spirit comes in the conscience is awakened purged and acts upon Divine grounds Heb. 10.22 Having our hearts sprinkled from an evill conscience the holy Ghost like water which washeth away the filth of the body cleanseth the conscience from the blindnesse impurity and deadnesse which are in it so that it being indued with new qualities becomes a pure 2 Tim. 1.3 and good conscience 1 Tim. 1.5 and acts new not in a naturall but sanctâ—fied manner 5. The memory is renued and made able to reteine good things before like a Streiner it lets the Milke goe and kept the haires and draffe like a Boulter it let the fine flower goe and keepes the bran but having a new quality in it its retentive of good 1 Cor. 15.2 Yee are saved by the Gospell if you keep in memâ—â—y what I have Preached they had memories inâ—bled to doe it many a poore soule that is converted when it comes to practice remember truths better then those of able memories These renewing and refining qualities make up the new man and here are cal'd a new spirit Spirit 1. Because they are from the spirit that is the authour of them John 3.6 That which is borne of the spirit is spirit It hath the qualities and graces of the spirit the spirit begets its owne likenesse in the soule as a Father doth in the body 2. In opposition to the flesh these new qualities are contrary to those of corrupt nature which the Scripture calls Flesh and therefore fitly cal'd Spirit Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh 3. For that they make us spirituall they have such operations in us and honours us with such a denomination 1 Cor. 2.15 He that is spirituall judgeth all things 4. Because they are chiefly seated in the most spirituall part of a man the soule and faculties of it are the subject thereof New 1. In opposition to the old corruptions were in man before which the Scripture cals the Old man Ephes 5.22 Put off the old man which is corrupt And Vers 23. Be renewed in the spirit of the mind and put on that new man which after God is created in righteousnesse and true holinesse Here it s called the new man which is the same with the new spirit in oppoisition to the old man 2 For that it comes a new way into man had not Adam sinned we should not have needed such Ordinances as now we have to worke this new spirit in us it s not by generation but regeneration it s not from nature art afflictions Ordinances but the spirit in Ordinances 3. Because it s wrought anew in us no man hath ought of this new spirit in him naturally but an old and contrary spirit Rom. 8.7 The wisedome of the flesh is enmity to God This is totally new wrought and therefore is called a Creation Ephes 4.24 4. From the effect it makes us new 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Pet 2.2 These indued with this new spirit are cald new borne babes 5. Because it s ever vigorous fresh and lively not decaying so I finde the words new interpreted by a late Divine and apply'd to the new man and he thinks the new Heavens and the new Earth spoken of Mr. Balls in his Covenant of grace p. 195. Isa 65.17.66.22 Rev. 21.1 Whatsoever is meant by them that the title new seemes to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. Quest Whether was this promise fullfilled among the Jewes or in times of the Gospell Answ Many of the Fathers refer the fullfilling of it unto the times of the Gospell but it being primarily made unto the Jewes we have just cause to thinke that it was in part fullfilled amongst them after their returne from Babylon so gracious a promise beeing given out by God made knowne by Ezekiel it s not likely they would neglect having bin so soarly afflicted in Babylon but would improve and presse the Lord for the accomplâ—shment of it and without dispute many of them had this new spirit for after they came againe to Jerusalem they had such a hatred of Idols and love to truth that they stood out to death for the law and religion of their God as it recorded in the Maccabee Quest 2. Whither is this new Spirit given or wrought all at once Answ This new spirit consists in those new qualities which are put into man and the severall qualities are wrought in at once but they are wrought up by degrees A man hath all graces at once in semine radice habitu and this grace is call'd The Law in the minde Rom. 7.22 the Law written in the heart Hebr. 8.10 The Divine nature 2 Pet. 1.4 Christ formed in us Gal. 4.19 The inward man Rom. 7.23 Seed 1 Joh. 3 9. Now this seed this inward man this Christ this Divine nature are growing this law receives addition 2 Pet. 3.18 Grow in grace and in the knowledge of our
new nature is universally through a man and where it is it opposes When Lot was in Sodom he was vexed with all the sinfull wayes of the Sodomites and when this new spirit is in a man it s vexed with all the wayes of the flesh 2. This new spirit wars against sin as sin the unsanctified conscience never doth so therefore is carryed against sin upon consideration it s a great sin it brings dammage c. Darius when Daniel was in the Lyons den his conscience troubled him but if the sins be lesser as omission of duties vaine thoughts lusts Dan. 6.48 those motus primo primi they are dispensed with but this new spirit is against every sin be it little or great it knows its a breach of the Law against the holy God defiles cost the blood of Christ 3. By the weapons are used this new spirit where it is useth spirituall arguments against sin as Gods love Gods dishonour Christs death sense of pardon the sealings and comforts of the spirit Communion with God and Christ love of holinesse the nature of grace and scope of the Gospell see Col. 3.4 5. 1 John 3.3 Tit. 2.11 12. 2 Cor. 7.1 But an unregenerate heart a naturall conscience uses arguments fetch'd from the curses of the Law terrours of death feare of Hell and damnation shame of men losse of friends estate the soveraignty of God over them 4. By the continuance of this warre an hypocrite that hath onely a naturall conscience may go on skirmishing against sin a long time but not for ever an illighten'd unsanctâ—fied conscience will either grow weary or be bribed or extenuate sin or grow hard feared and commit sin without reluctancy but a man possessed with this new spirit will hold out the warre to the end of his life he growes not faint he will not be bribed with ought or all the World flesh and Satan have to make a truce with sin sin is sin to him and shall not be lessened he will fight it out and dye in the fight rather then yeild Rom. 7.24 O wretched man saith Paul who shall deliver me c. 2 Tim. 4.6 7. I am ready to be offered I have fought a good fight 5. By the event the man without this new spirit by all his combating against sin gets it more restrained and so more quiet but not mortified but where this new spirit is there sin is wounded crucified Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof 5. It workes and acts in a new manner Rom. 7.6 Paul speakes of serving them in the newnesse of the spirit not in the oldnesse of the letter when you were under the Law that shewed you your duty provoked corruption gave you no power to subdue the one or doe the other and all the service then was after the old man with much earthlinesse difficulty dullnesse untowardly inconstantly and no better then dead workâ— but now you are under the Gospell the spirit hath begotten a new life in you beautified you with new qualities and principles layd in new strength therefore now serve the Lord in newnesse of the spirit and that is 1. In a spirituall manner the Apostle speakes of a spirituall understanding Col. 1.9 of a spirituall house an holy Priesthood to offer up spirituall sacrifice 1 Pet. 2.5 They being spiritualiz'd serv'd the Lord in a spirituall manner they had more spirituall conceptions of God and his worship and put out more spirituall acts 2. More readily when this new spirit is in a man he is like a Ship which hath all its Tacklings and sayles up and is ready to sayle immediately such a man is prepared to every good worke 2 Tim. 2.21 Rom. 1.15 Paul was ready to Preach the Gospell and ready to be bound and suffer Acts 21.13 And the Corinthians had a ready mind 2 Cor. 8.19 Where this spirit is there the Wheeles are oyl'd 3. More delightfully Rom. 7.22 I delight in the Law of God after the inward man Christs yoke is easie his commands are not greivous The wayes his wisedome prescribes are wayes of pleasantnesse Prov. 3.17 And Paul counted all the paines he tooke hard things he suffered but a recreation Phil. 3.8 That I may win Christ He had as much pleasure and delight in them as men have in any games 4. More beautifully before they bungled but now they act more comelily they pray and sing with the spirit and with understanding 1 Cor. 14 15. Rom. 12.8 he gives with simplicity rules with diligence shewes mercy with cheerfulnesse and Cant. 7.1 How beautifull are thy feet with those O Princes daughter the wayes of the Church are beautifull actions comely 5. More evenly and constantly 2 Pet. 1.4 this new spirit is called the Divine nature both because it s from God our Father because all the Children have it because it cannot be altered and also because it acts like nature constantly strongly the eye is not weary with seeing nor the eare with hearing 6. It propounds new ends to it selfe Viz. Gods glory before a mans selfe was his centre and end this new spirit came out from God and workes for God and to God now it sees the nature of Divine grace beholds glory in that grace and answers Gods end it doth act to the prayse of the glory of his grace 7. Makes cheerfull and thankfull Col. 3.10 after had spoken of the new man Vers 16. He tells them of singing with grace in their hearts to the Lord 2 Cor. 5.17 When old things are gone and all new c. as in a House when all is renew'd in it beautifully trim'd c. it cheares You have mention of a new song sixe times in the Psalmes 33.3.40.3.96.1.98.1.149.1.144.9 Once in Isa 42.10 Twice in the Rev. 5.9.14.3 Sung with new fervencie as new things use to affect most sung with the motions of the new spirit of grace which mindeth more the new benefits by Christ and the new Covenant then those by Creation The Twentie foure Elders sang this new song Revel 5.9 144000 redeemed from the Earth learned it it was a song of the new mercies given in Redemption Justification Sanctification A new song that is an excellent song with singular cheerfullnesse made upon the giving in of some new mercy Non vulgare sed eximium Bez. New because the singers were new they had a new spirit a spirit of grace and glory in them 2. Matter of it was new Christs incarnation passion doctrine miracles ordinances promises Church Kingdomes but especially the opening the Booke and redemption by his blood Obser 2. This new spirit is the worke of God and not of man the Lord alone is the Author and cause of it mans will contributes nothing to it I will put a new spirit within you You oppose resist but I will overcome all that opposition and resistance and plant new qualities put a new spirit within you I will worke powerfully efficaciously
so that the worke shall proceed The Arminians hold that the operation of God in the conversion of a sinner or putting in this new spirit is Moralis suasio not Realis efficientia That he doth not worke immediately upon the minde and will causing us to beleive to come to Christ to live holily but onely propounds truths which is sufficient that the understanding and affections are renewed with such power of God and his grace as cannot be withstood But the will is quickned Resistibili modo that however it is sometimes renewed in the affectionate part of it yet it continues unrenewed in the willing and nilling part thereof Secundum modum libertatis That the grace of God doth nothing but accompany the will consenting that all things supposed on Gods part needfull to the co-working this new spirit and regenerating the heart yet a man may goe without it and still be as he was That this new spirit and worke of conversion depends not upon any necessary causation or infallible event from the intention or operation of God but meerly upon the will of man and so is wholly contingent and uncertaine all which are erroneous The Papists also hold that there is free will in man before he hath this new spirit which doth concurr and cooperate with God in the putting in this new spirit as an efficient cause thererof and they pronounce him Anathema Sess 6. de Justif Can. 4. in the councell of Trent that sayes the will is meerly passive in this worke Our divines hold it and not onely they but the Lord himselfe John 15.5 Without me you can doe nothing therfore al is from Christ and if it be his judgement how impious is that Cannon which puts an Anathema upon the Lord. Wee cannot make our spirits new nor any part of them Deus est causa totius entis of this new spirit of every qualitie in it and every degree of every qualitie Phil 2.13 It is God which worketh in you both to will and to doe of his good pleasure The will to have this new spirit is not from mans will but from the grace of God and that grace when it is working and entring into the will though the will of it selfe oppose it and rejects it yet because of the mighty power of God in the work and strong intention of God to effect such a worke it cannot impede the introduction and forming of this new spirit it s cal'd the circumcision of the heart and is attributed to God Deut. 30.6 It s not in the power of man to circumcise his own heart God only doth it and that he acts powerfully in this work of a new spirit see Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes and yee shall keepe my judgements and doe them Though Satan the God of this World have got possession of a man fortified himselfe in the strong holds be in man yet the Lord will bring in his spirit throw out Satan throw downe his holds and cause a man by the power of his spirit and grace to walke in contrary wayes to what he did Man in Scripture is sayd to be dead and dead men neither desire nor worke their owne resurrection John 5.25 The dead shall beare the voyce of the Sonne of God It must be a mighty and powerfull voyce which reacheth to a dead soule and fetcheth it out of that condition and when God speakes and workes efficaciously to that purpose the soule can no more withstand it then Lazarus could the call and power of Christ therefore sayth Christ John 6.37 All that the Father giveth me shall come to me They shall not prevent it by the liberty of their wills the event is infallible the causation necessary otherwise Gods election should be frustrate for if man by his free will could keep out this new spirit and null all the operations of God about the working of it what should become of his Elect his giving of men to Christ would be to no purpose Quest Whereas they say Propound suitable objects and men will take them as propound honey to a Bee Grasse or a greene Bough to a Sheep and they will receive them so let man have fit objects propounded to his understanding and will and he will then close with them and this is all is done in the worke of grace Ans 1. See how derogatory this is to the Lord that no more is given to his spirit in working then is given to Satan he propounds objects suitable to the Sons of Men and if the spirit propound Divine objects so doth Satan Gen. 3.5 Yee shall be as Gods knowing good and evill If the Devils objects be received or refused at the pleasure of mans will so shall the spirits 2. What suitablenesse is there betweene our carnall heart and the spirituall high things of God 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him men must be made spirituall before they can discerne or close with spirituall things Honey is the proper food of a Bee and grasse of a Sheepe but spirituall things are not the proper food of a Carnall heart New wine is not for old Bottles 3. If suitable objects would do it Christ propounded as suitable truths as ever any did yet the Jews were not taken with them John 6.44 not any man be he never so rationall have he never such rationall objects propounded that wil hear or can come Quest Is it not in mans power to doe ought towards the working this new spirit in himselfe it seems otherwise for the Lord saith Ezek 18 31. Make you a new heart and a new spirit Answ 1. Such phrases in Scripture import not liberty and power in man to doe such things but shew his dutie and misery that he cannot doe them Man having fallen should set himselfe in the condition God placed him first in he should cast away his siâ—s regaine that Image of God he hath lost yet all his endeavours will not reach it A man may with as much facilitie make a new sunne a new Heaven a new Earth a new World as a new heart and new spirit within himselfe David knew it and therefore pray'd Psal 51. Create in mee a cleane heart c. 2. Neyther is this command of God in vaine for the Lord gives what he commands Make you a new heart and a new spirit saith God here 's his command and in the Verse we are on it s said I wil put a new spirit within you so that when a thing is commanded us to doe which we cannot doe we are to look at the Lord to doe it who hath therefore made gratious promises to his for that purpose man is commanded to feare God Ecles 12.13 Isa 8.13 1 Pet. 2.17 and God hath promised to put his feare in his Peoples hearts Jer 32.40 I will put my feare in their hearts and they shall
Hos 14.4 2. The presence of God amongst them Levit. 26.11.12 The Jewes were Gods people and he saith I will set my Tabernacle amongst you and will walk among you and be your God and â—ou shall be my People The Tabernacle and walking were arguments of his presence and evidenced him to be their God God is essentially present every where but especially present with his People Rev. 21.3 No Creature no Angel no representation of God but God himselfe shall be with them as a Father with his Children as a Husband with his Wife God will not onely be with them but in them 2 Cor. 6.16 He will indwell in them and walke in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The peculiar and speciall care of God over them Deut. 32.10.11.12 The Lord was as tender to them as any Creature could be to her young the Eagle is very carefull of her young carrying them not in her Tallons but on her wings So God deals by his People he preventeth harms that might befall them Psal 68.7 He went forth before his People and did march in the front of them through the Wildernesse Psal 77.20 Isa 26.20 God doth provide for and protect his People Deut. 33.27 Psal 125.2 Isa 4.5 Vpon all the glory shall be a defence 4. Deliverance if in streights dangers misery Exod. 3.10 I have seen the oppression come now therfore and I will send thee unto Pharaoh that thou mayest bring forth my People out of Aegypt Ezek. 37.12 Behold O my People I will open your graves and cause you to come up out of your graves Where God is a God to any he is a delivering God he is affected with their condition and sufferings Exod. 3.7 Isa 63.9 1 Sam. 9.16 Isa 3.15 5. Singular comfort Rev. 21.3.4 They shall be his people and God himselfe shall be with them be their God and he shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Isa 40.1.49.13.30.26.51.3 He doth encourage and hearten them Isa 41.10 6. Speaking and pleading for them Isa 51.22 Thus saith the Lord the Lord and thy God that pleadeth the cause of his people Their cause is many times like to suffer men are unwise unfaithfull mannage it strangely but God will plead the cause of his people and he will not do it faintly as if he cared not whether his people should have the day or no but to purpose will he doe it Jer. 50.34 Their redeemer is strong the Lord of hosts is his name he shall throughly plead their cause that he may gaine lest unto the Land and disquiet the inhabitants of Babylon Mica 7.9 Joel 3.2 7. Exalting and honouring of them Deut. 26.18.19 The Lord hath avouched thee to be his peculiar people and what then To make thee high above Nations in praise in name in honour God makes his people renewed Isa 28.5 He is a Crowne of glory unto them Isa 60.11 Thy God thy glory Jer. 2.11 Isa 43.4 8. Teaching and instructing of them Isa 28 26. his God doth instruct him to discretion Isa 51.4 Hearken unto me my people and give ear unto me my Nation for a Law shall proceed from me and I will mâ—ke my judgement to rest for a light of the people Deut. 4.36 Isa 48.17 9. Delight in them Isa 65.19 I will joy in my people no freinds can rejoyce more in one another no bridegroome more in his bride then God in his people them he calls his strength and his glory Psal 78.61 Yea a Crowne of glory Isa 62.3 Thou shalt be a Crowne of glory in the hand of the Lord and a royall diadem in the hand of thy God No King can delight more in a Crowne then the Lord doth in his people which are his Crowne Gods people are near unto him Psal 148.14 They are his jewells Mal. 3.17 His Portion Deut. 32.9 His Heritage Joel 2.17 His peculiar Treasure Exod. 19.5 The Hebrew Word Segullah noteth an exquisite treasure a thing very desirable singular and peculiar Eccles 2.8 The peculiar treasure of Kings Aquila hath it substance Vatablus a treasure intirely beloved Gods people are his choyce treasure dearly bloved Things we delight in we oft thinke upon and speake of and you may find this expression oft Viz. His treasure or peculiar people it s in Deut. 7.6 speciall people it s the same word so in Deut. 14.2.26.18 Psal 135.4 Titus 2.14 1 Pet. 2.9 10. Blessing and communicating choice and satisfying mercies where a People are his he will Crowne and load them with variety of blessings Psal 3 8. Thy blessing is upon thy People thy people are distingu shed from all others and thy blessings are distinct from all others Gods blessings note a plentifull bestowing of all good things as appeares Gen. 24.35 Ephes 1.3 Among his people are all his springs the lower and upper ones He blessed them with choice mercies with his secrets Psal 25.14 With his name Dan. 9.19 Isa 63.19 The Shulamite was so cald from Solomon Cant. 6.12 When God takes a people to himselfe that people is marryed unto him and it hath his name the Church is cald Christ 1 Cor. 12.12 With his holynesse Hebr. 12.10 With the divine nature 2 Pet. 1.4 With grace and glory Psal 84.11 Yea with satisfying mercies Psal 65.4.36.8 He will satisfy them with goodnes Jer. 31.14 With himselfe Gen. 15.1 Obser 1. God prepares a people for himselfe and then marries that people unto himselfe he gives them onenesse newnesse tendernesse of heart and spirit and then they shall be his people and he will be their God Ezek. 16.6.8 When thou wast in thy blood I said unto thee live I spread my skirt over thee and covered thy nakednesse and thou becamest mine when Abraham was come out of his Country had left his idolatrous wayes walked uprightly before God then he hears I am thy God and the God of thy seed Gen. 17.7 This is the way of Christ Ephes 5.26.27 He is sanctifiing and cleansing of his Church that he may present it to himselfe a glorious Church without spot 2. It s great happinesse to have God to be our God many thinke happinesse to lye in other things but in nothing else onely in this it consists Psal 33.12 Blessed is the nation whose God is the Lord and the people wbom he hath chosen for his owne inheritance They are the blessâ—d people Psal 144.15 It is not thousands of Cattel ful barns laughter in the streets peace and plenty which make a people happy the happinesse of a people is in having God to be theirs Great parts honours friends estates doe not happifie a man but happy is he that hath the God of Jacob for his helpe whose hope is in the Lord his God Psal 146.5 When God is the God of a people he will doe great things for them 2 Sam. 7.23 He wil shew them the power of his workes Psal 111.6 He will not leave his people 1
lust Wine revelling banquetting and Idolatries are joyned together False worship and false wayes of worship are set out by such expressions as shew their hearts were taken therewith Numb 15.39 Isa 57.5 Chap. 66.3 Acts 17.16 2 Kings 21.21 Psal 97.7 Ezek. 16.17 18 19 20. 5. That is an object of hatred to the godly is an object of delight unto the wicked in the 18. Verse when the godly should come to the Land againe they would take away all the detestable things but the wicked their hearts would goe after them The hearts of the one sort were for them of the other were against them 6. God takes notice which way the heart lookes how it stands affected As for them whose heart walketh after c. Ezek. 20.16 Chap. 33.31 in the 14 Chap. 3 4 7. thrice God observes They had set up Idolls in their hearts The heart is the principall thing in man that God calls for Prov. 23.26 and therefore he lookes after it Revel 2.23 All the Churches shall know that I am he which searcheth the reines and the heart 7. Things men are much taken with are detestable in the sight of God they affected detestable things Luke 16.15 That is highly esteemed amongst men is abomination with God When men bring into his worship things of their owne he accounts it iniquity Exod. 20.5 and the Authors thereof haters of him 8. Superstitious and Idolatrous persons shall not goe unpunished I will recompence their wayes upon their heads when they had made a calfe quickly after 3000 were slaine for it and though Moses mediated for them yet God tells Moses that in the day he visits he will visit their sin upon them Exod. 32.35 And verse the last The Lord plauged the people because they made the calfe which Aaron made God is jealous and cannot indure his glory should be given to another 9. When ever God punisheth or whom ever he punisheth he is just in his punishment I will recompence their way upon their owne head They shall have the fruit of their owne labours and its certaine thus saith the Lord you thinke your selves safe if vou can avoyd my stroke that your false gods shall secure you but it shall not be I will recompence your wayes upon your heads God may punish men sometimes lesse then they deserve but never more he is just and returnes their owne doing upon them Psal 7.16 VERS 22. Then did the Cherubims lift up their wings and the wheeles besides them and the glory of the God of Israel was over them above HEre begins the fifth part of the Chapter which is a further description of the Lords leaving the City The Cherubims wheeles and glory were at the East gate of the Temple Chap. 10.19 where you have the very words of this Verse Cherubims note out Angels and superiour causes Wheeles inferiour things with the motions of them and by the glory of the God of Israel is meant either the glorious Lord himselfe or somâ— visible signe of his glorious presence Obser All things are under the God of Israel he hath the eminence he is above wheeles and Angells are under him at his dispose if he give out the word the Cherubims move lift up their wings and order the wheeles VERS 23. And the glory of the Lord went up from the midst of the City and stood on the mountain which is on the East side of the City HEâ—e you have Gods departure from the City To leave the Temple was greivous had he staid at the gates of it or in the City it selfe any where within the wals it had been mercy but he leaves the East gate which he calls the midst of the City and goeth forth unto the mountain which shewed God would now expose the City to the fury and spoyle of the Babylonians The glory of the Lord. Of this see before Chap. 10.4.18.19 Chap. 9.3 Chap. 8.4 Chap. 3.23 And stood upon the mountain There were many mountains about Jerusalem Psal 125.2 It was compassed about with them the mountaine which the glory went to and stood upon was mount Olivet or mount Olives Zach. 14.4 This mountain was before Jerusalem on the East and the glory of the Lord stood before at the East gate whence it removed and went up this mountaine for it was high and had ascents 2 Sam. 15.30 The standing of the glory upon this mountain may be eyther to see the ruine and destruction of the City and so to weepe over it as Christ did upon or neare the same mount Luke 19. or Secondly to upbraid them for their wickednesse there because they did abominable things in that mount whence it was cald the mount of corruption 2 K. 23.13 or Thirdly to make it typicall to represent the â—scending of Christ to Heaven which was from that place Acts 1.12 These things being granted yet I conceive there was somewhat else in it The glory of God had made severall stands before which they had not much minded now it goeth from the Temple and City to an high conspicuous mountain that they might take notice of Gods departure repent of their sins and use all possible meanes for recalling recovering and keeping the glory with them and Zach. 14.4 The promise is of returning and standing upon the same mount God is unwilling to forsake that people he hath vouchsafed his presence Obser 1. and communicated his favour unto no people in the World had God so nigh them as this people Deut. 4.7 Here God goeth out of the City but not quite away nor quite out of sight he steps to the mountain over against the City Before he had removed to the side of the Temple then from within the Temple to the threshould after that to the East gate and from thence â—o mount Oliv â— and God pauzed at every stand whether he should goe any further The Lord is loath to leave hâ—s people they put him upon it Ezek. 8.6 Seest thou the great abominations that they commit here that I should goe farre off from my Sanctuary they forced God out of all wheâ—as seeing him upon the leaving them thâ—y should have purg d the Sanctuary from all Idolls and false worship and have importun'd the Lord to stay among them when a frieâ—d is lâ—aving his freinds what intreaties what teares many times are used to stay him Acts 21.12.13 Jer. 14.7.8.9 2. God is not tyed so to any place or people buâ— when they grow wicked and defile his worship he may leave them and thâ— place where he hath recorded his name Mount Sion God hâ—d chosen above all places to dwell there Psal 132.14 This is my rest for ever here will I dwell for I have desired it For ever is a long timâ— in Scripture sense and God had dwelt a long time with them but now the time was come of his departure now the holy Temple holy City holy people were all prophanenes unto him they had corrupted his worship polluted themselves and therefore
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
Land of Chaldea he must tell the Captives what should befall the Jewes at Jerusalem and in the Land of Israel They shall eat their bread with carefullnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes care griefe feare which commonly attend one the other the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with want before they rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want is a great affliction And drinke their water with astonishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stupescere admirari The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum interitu desparing of deliverance and life Chalde Cum stupore the French En desolation That her land may be desolate Judaea was the choycest of Lands a paradise to other Countries it abounded with milke honey corne oyle wine cattel silver gold and other pretious things but now it was to be laid wast now it should be stript of its inhabitants of its plenty and treasure the Hebrew is a plenitudine sua Because of the violence of them that dwell therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes injury Tyranny spoyle The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the wickednesse of them c. The Lord puts his servants oft upon troublesome service Obser 1. and sad actions for the conviction and benefit of others here Ezekiel must eat his bread with quakeing and drink his drinke with trembling he must dig through the wall and bear his stuffe upon his shoulder goe out at even cover his face remove his stuffe which were burdensome actions and Chap. 4. He must lye upon his left side three hundred and ninety dayes and then upon his left side forty dayes he must eat bread bak'd with Cowes dung and Chap. 5. He must shave his head and his beard make himselfe bald and unsightly So Hosea he must marry a Wife of whoredomes Chap. 1.2 Jer. 27.2 He must make yokes and bonds and put upon his neck These things were to signify what God would doe unto the Nations bring them into subjection to Nebuchadnezzar 2. It s Divine pleasure that when typicall and dark things are given out to the Prophets that they should make them knowne to the People Ezâ—kiel must tell the people what was in it that he eat his bread and drank his drinke in such a manner So for his digging and removing he must tell them what Mystery was wrapt up in it Say unto them this burden concerneth the Prince vers 10. here vers 19. Say to the people c. It s the duty of those are teachers in the Church to open things are mysterious what they meane and signify 3. God can mingle sorrowes with our comforts and make our choice comforts comfortlesse comforts they shall eat their bread with carefullnesse and drinke their drinke with astonishment God wouâ—d bring an enemy to the gates of Jerusalem and put them to such streights that they should neyther eat nor drinke with any comfort feare carefullnesse and astonishment would be gravell in there bread and gall in their drinke Adams comforts in Paradise were soone dampt Psal 127.2 To eate the bread of sorrowes Gen. 3.17 In sorrow shalt thou eat bread of sorrows was his bread and is his Childrens bread to this day onely some times God puts in more sorrow then at others there is bread of affliction 1 K. 22.27 Bread of mourners Hos 9.4 Here God would put in much sorrow affl ction and mourning quakeing trembling care and astonishment should possesse them their plenty should be turn'd into scarcity for wine they should have water and very little of that too for the finest of the wheat flower they should have bran and not their bellies full of that 4. It s sin the sin of Injustice oppression which cause God to lay wast a plentifull land that her land may be desolate from all that is therein because of the violence of them that dwell therein It s observ'd that the Jewes were and still are a covetous people It was their covetousnesse put them upon unjust acts of oppression and violence and God upon just judgements of Famine and desolation Psal 107.34 He turnes a fruitfull land into barrennes for the wickednesse of them that dwell therein Mans wickednesse moves the Lord to lay plentifull and pleasant lands wast yet it s made their act Zech. 7.14 They layd the pleasant land wast they were the procreant cause they begat sin sin begat judgement and judgement begat desolation VERS 21.22.23.24.25.26 27 28. And the word of the Lord came unto me saying Son of man what is that proverb that yee have in the land of Israel saying the dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverb to cease and they shall no more use it as a proverb in Israel but say unto them The dayes are at hand and the effect of every vision For there shall be no more any vain vision nor flattering divination within the house of Israel For I am the Lord I will speak and the word that I shall speak shall come to passe it shall be no more prolonged for in your dayes O rebellious house will I say the word and will performe it saith the Lord GOD. Againe the word of the Lord came unto me saying Son of man behold they of the house of Israel say the vision that he seeth is for many dayes to come and he prophecyeth of the times that are far off Therefore say unto them Thus saith the Lord GOD. There shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God IN these verses you have the third part of the Chapter a confutation of those made an ill construction of the Prophets Prophesieâ— One kind of men gave no credence at all to what was Prophecyed but derided the Prophets saying when were you in Heaven or who told you the mind of God you are deceivers if any such thing had been as you speak of it had taken place ere this but nothing is done therefore we will not beleeve you Another kind of men were perswaded the Prophets spake truth but it was at a great distance long ere it was to take place and therefore grew secure Hence the Lord commands the Prophet to let them know that his words should certainly and shortly come to passe In the words consider 1. A complaint of a Proverbe What is that Proverbe which you have in the Land of Israel Vers 22. 2. The mention of the Proverb The dayes are c. V. 22.28 3. The confutation of it Vers 23. I will make this Proverbe to cease and they shall no more use it as a Proverbe in Israel c. 4. A confirmation of that confutation 1. From the Lords proceeding with the false Prophets and their vaine visions and flattering Divinations They should cease Vers 24. And 2. From the promise of making good his word and that speedily
God which was from their owne spirits or from Satan the spirit of errours 5. That wicked Prophets are in a dreadfull condition woe is their portion Woe to the foolish Prophets Such meat drink he sent by Jeremiah to Hananiah Chap. 28.16 to Shemaiah Chap 29 32. they are men set out for judgement under malediction appointed to condemnation and utter destruction Jer. 23.15 God tells such Prophets that he will feed them with wormewood and make them drinke the water of Gall. God will deale bitterly with them Jer. 14.15 By Sword and famine shall those Prophets be consumed Rev. 20.10 The Devill the beast and the false Prophets are in the same lake of fire and brimstone tormented continually and eternally By the Prophet some understand the Pope some his Clergy We may take in all false Prophets and Teachers who bring upon themselves swift destruction 2 Pet. 2.1 They should be thrust through by their owne friends when they prophesied Zech. 13.3 Oh Israel thy Prophets are like the Foxes in the Desarts The words hold forth 1. A patheticall exclamation Oh Israel 2. A description of these Prophets They are like Foxes and that we must make out unto you The Land of Israel abounded with Foxes Judges 15.4 Sampson caught three hundred at once Nehem. 4.3 The enemies told the Jews that if a Foxe went up the Wall they built he would breake it downe Cant. 2.15 take the Foxes which shewes their Land had store of them Now the Prophets of Ezekiels dayes are likened to Foxes 1. A Fox is a sublill crafty creature the Serpent and the Fox exceed therein The Foxes craft is knowne in deceiving and catching Fish Poultry Lambs and Fowle Vulpes multa echinus unum novit prover when he is hungry he will lye as dead and so the fowles comming to prey upon him as a dead Carkasse he snaps them and preys upon them for Hares he counterfeits a sporting with them till at last Plerumque septem aditus praparare solet ut possit fallere venetorem Francius he ceaseth upon them he hath many Dens to flye unto and some of them have many entrances that he may more easily deceive the Hunters Luke 9.58 The Foxes have holes False Prophets are subtill to deceive the people they say they are sent of the Lord have seen Visions and make use of his Name Jer. 14.14 Zech. 13.3 Sometimes they did weare rough garments to deceive Zech. 13.4 The true Prophets had such garments Isa 20.2 Sackcloath and hairy Vestments and the false Prophets would imitate them that they might without jealousie the better deceive the people Sometimes they came in sheepes cloathing Mat. 7.15 and spake faire smooth pleasing words they are full of insinuvations windings turnings Rhetorick language to gaine upon people they are deep and pollitick to carry on designes to promote their owne ends they can conforme to men and transforme themselves into variety of shapes 2 Cor. 11.13 False Apostles deceitfull workers transforming themselves into the Apostles of Christ and by this meanes they had advantage to doe what they aym'd at How Foxish was the old Prophet when he set upon the young Prophet Boniface the eighth Intravit ut vulpes regnavit ut Leo mortuus ut Canis 1 Kings 13.18 saying I am a Prophet also as thou art and an Angell spake unto me by the Word of the Lord saying Bring him back with thee unto thine house that hee may eate bread and drinke water but he lyed unto him and so prevailed False Prophets and Teachers have cunning carriage cunning arguments and speech to beguile others with 2 Pet. 1.16 We have not followed cunningly devised fables there were such as did Arrius was one of these Foxes who counterfeited that he was of the same minde with the Orthodox and that he might be received into Communion of the Church againe he subscribed the Nicene Creed and decrees sicut subscripsi ita quoque credo I beleeve as I have subscribed Now he had in his bosome his owne wicked confession which he had writ at home and subscribed with his owne name The Popish Priests and Jesuits what Foxes have they been in Churches and States to advance the Catholique cause In the Easterne parts they shew once a yeare their Converts in white with Palmes in their hands which is a great pollicy to draw others to their way Conizâ—n hath layd downe subtill wayes to cheat a State of its Religion The Prelates had consulted with the Fox when they made the c. Oath to support their tottering Kingdome It were to be wished that there were lesse of the Fox now among the Prophets and more of the Lambe 2. The Foxe is cruel and malitious Animalium hist sacra per Francium Omnis ipsius calliditas tendit ad perniciem reliquorum animalium when he getâ— amongst the poultry the learned observe Non comedit de gallinis nisi prius omnes jugulaverit false teachers and Prophets are Foxes in their cruelty and malitiousnesse Zedekiah smites Micaiah on the cheeke 1 K. 22.24 He dealt injuriously and rigidly with him Jer. 26.8 Shemaiah he stirred up authority against Jeremiah the true Prophet whom he would have put in the stocks and Prison Mic. 3.5 They bite with their teeth and cry peace Ezek. 34.4 With force and with cruelty have yee ruled them 21 they thrust with side and shoulder and with their hornes Jer. 29.24.26 And this would not suffice they proceed to blood Ezek. 22.25 There is a conspiracy of her Prophets in the midst thereof not onely like Foxes but even like Lyons ravening the prey They have devoured soules the Prophets laid their heads together to suck the blood of innocents Lam. 4.13 It was the Prophets and the Preists which shed the bloud of the just in the midst of Jerusalem they were not to meddle in matters of bloud but they incensed authority to doe it they preach'd against them told those had the power in their hand that they should doe God good service in sacrificing such persons So great hath been the malice of wicked Prophets and Priests ever against the Saints that they have never rested till they have gotten their blood shed The Pope and his Preists fill'd Christendome with blood It was the Prelates and preists in Queene Maries dayes that brought so many to the fire and caused that Queene to imbrue her hands in innocent blood 3. The Foxe is greedy of prey he is Animal gulosum night and day Praedis inhiat nec potest saturari So false Prophets they are greedy enough Mic. 3.5 he that putteth not into their mouth they even prepare war against him if they were not fed with the finest and fattest there was no peace no safety Verse 11. The Preists teach for hire and the Prophets Prophesie for money It was not the good of soules that they sought they made Merchandise of them but gaine was in their eyes Ezek. 22.25 They have taken the
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
day which was a day fitting for visions of God It was now a year two moneths and upwards since he had his first vision As I sate in my house Having been now six years in Captivity the Prophet and others had hired or builded themselves houses This was a house of some capatiousnesse the Elders of Judah sate before him in it That is the chief of those that were brought with Jehoiachin into Babylon 2 Kings 24 12. And why they should come sit there is inquirable It was not to catch advantages against the Prophet as some fansie Not to consult of their Civill affairs in Babylon others were more fit for such things then Prophets but it was to beare of the Prophet what the Lord intended to doe with Jerusalem and the Jewes there what the meaning of the types and visions hee had was whether hee had any word of their returning from that condition they were in or they came to see if he had any word to speake unto them being the Sabbath day for on those dayes it was ord nary for the people to goe to the Prophets 2 Kings 4.23 And Ezekiel sate composed and disposed to speak the Word of God to those came to him The hand of the Lord God fell there upon me The powerfull operation of the Spirit of Christ seiz'd upon him and was as a hand carrying him on to that worke he was appointed unto he had a mighty impulse of the Spirit and was at a man wrapt ouâ— of himselfe wholly acted by the Spirit See Chap. 1.3 where hath beene spoken of the hand of the Lord. That the Lord takes speciall notice of the times in which he gives out truths and visions to Prophets and people Obser 1. he keeps an exact account of those yeares moneths and dayes In the sixth yeare the sixth moneth and fifth day c. So in the first Chapter In the thirtieth yeare the fourth moneth the fifth day the word of the Lord came unto him You have the time mentioned in the 20. Chap. vers 1. The seventh yeare and the fifth moneth the tenth day of the moneth So in 26.1.29.1.31.1.32.1.40.1 In these places there is speciall notice and account set downe of the time wherein God gave out his truth and visions to the Prophet and by him to the people In the 24. Chap. 1.2 the year moneth day and name of the day are written down when Jerusalem was besieged and a parable put into the Prophets mouth and not onely was it thus in Ezekiels but also in other Prophets dayes Zech. 1.1 Chap. 7.1 Hag. 1.1 Chap. 2.1.10 What ever mens thoughts are of truths when they are tendered unto them the Lord looks upon it as a work of great concernment and registers the time when it s done in such a year the City Land had Fasts every moneth and the Prophets Preacht such Truths and Texts unto them such a moneth they had a thanksgiving day and the Text was c. Especially in times of Affliction God takes notice what truths are commended by the Prophets unto men and therefore the time in Ezekiel is more particularized then any where else because many were now in Captivity the rest were comming and of all truths those will cost dearest that are preacht unto us in our afflictions and not improv'd 2. That great ones in times of afflictions wil seek unto the Prophets and prize vision when its rare The Elders they came to his house sate there expecting some word from him Ezekiel was a Priest and a Prophet Chap. 1.3 and Priests did teach as well as Sacrifice 2 Chron. 15.3 Israel was without a teaching Priest Levit. 10.8 9 10 11. Mal. 2.7 The Priests lipps should keep knowledge and they should seek the Law at his mouth These Elders the Princes and chiefe ones were come to seek it at Ezekiels mouth now they were in captivity now Priests and Prophets were scarce and now great ones that before little regarded the Prophets and Priests that mockt them despis'd and misus'd them 2 Chron. 36.16 Now they get to Ezekiels house wait upon him and long to hear a word from him Afflictions abate the pride of great mens spirits remove prejudice awaken conscience convince of sin Gods greatnesse and Authority over the highest the shortnesse of life of judgement and that eternall condition is comming and when it s so with great ones they will be glad to goe to a poor Prophets house and heare a word from him Jeroboam when his sonne was sicke sends to Ahijab the Prophet to know what should become of him 1 Kings 14.2 3. Naaman in his leprosie goeth to the Prophet Elisha for helpe 1 Kings 5. see Isa 37.2 Jer. 37.3 There you shall finde great ones even the greatest seeking to the Prophets in their troubles 3. Meeting in private houses to enjoy Gods Ordinances is ancient warrantable The Elders came to the Prophets house sate there to hear the Word of the Lord this was above 2000. yeares agoe therefore ancient and the Prophet taught them in private they worshipped God in a house they kept the Sabbath there and therefore not unlawfull this was frequent in Christs and the Apostles dayes Luke 10.38 39. In Marthas house Christ preached Acts 20.7 The Disciples met every first day in houses and chambers and when they were so met Paul preached to them And Acts 2.46 They brake bread from house to house That is privately in opposition to the publique saith De. Dieu And Acts 5.42 In every house they ceased not to teach and preach Jesus Christ In Cornelius house they did it Act. 10.33 34. In the Jaylors hâ—use they did it Acts 16.32 The high Priests cryed out of such meetings and thought the Temple and Synagogues which were allowed by Authority were sufficient But this would not suffice the Apostles they preached in publique to convert the Jewes in private to strengthen the Christians they would not be tyed to places when Christ by his Doctrine and practise had warranted them to preach and worship any where John 4.20 21. 1 Tim. 2.8 In Tertullians time such meetings were counted factious and schismaticall But he vindicates the same saying Hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contriâ—lantes quum probi quum boni coeunt cum pii cum caâ—ti congregantur non est factio dicenda sed curia at e contrario illis nomen factionum accommodandum est qui in odium bonorum et proborum conspirant c. in Apologet Wee are the same congregated and together as we are asunder we hurt we grieve none When good and godly men meet together it 's no conventicle but a Court They are a Conventicle a Faction that in hatred of Good men meet and plot against them pretending they are the cause of all evils and disturbances In the Prelats dayes there was much rigour and severity used against godly meetings of this nature
more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to