of Israel Whether Edom secretly muttered out or openly vented her blasphemies The Lord heard them Ammon said Aha against Gods Sanctuary when it was profaned and against the Land of Israel when it was desolate and against the house of Judah when they went into captivity Ezek 25.3 And Moab said the house of Judah is like unto all the Heathen When they said so was the Lord deaf Zeph 2.8 I have heard the reproach of Moab and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border The Lord heard and remembred what they said and made it known to all Ages so did he hear what Tyrus the Sea-City said insultingly against Jerusalem Ezek 26.2 He took notice of the Letter that Rehum the Chancellor and Shimshai the Scribe and the rest of their companions wrought against Jerusalem Ezra 4.8 There is nothing said or thought against the people of God but he is privy to it Lament 3.61 saith Jeremy Thou hast heard their reproach O Lord and all their imaginations against me God heard not only what their wicked tongues spake but also what their vile hearts imagined yea all that they imagined he hears imaginations Secondly Observe God will convince and make blasphemers know that he heard their blasphemies And thou shalt know that I the Lord have heard all thy blasphemies Men blaspheme Heaven and Earth they speak proudly against God Christ Scriptures Ordinances and flatter themselves that they shall never more hear of their blasphemies they think God minds them not but God hath times to make such black mouth'd wretches to know that he heard them even all of them when God visited Edom with the sword then they should know it when death comes or judgement after death then shall they know what they have said If men must give account of every idle word they speak Matth 12.36 much more of reviling and blasphemous words Thirdly Observe The revilings and blasphemies uttered against the people of God God accounts as spoken against himself The Edomites spake against the Jews and the mountains of Israel but thus saith the Lord With your mouth ye have boasted against me and have multiplyed your words against me It s my self you reproach and speak against when you deal so by my people What Moab said against the house of Judah Ezek 25.8 God saith was against himself Jerem. 48.26 42. Moab hath magnified himself against the Lord. When the wicked spake against Gods servants truth and Sanctuary David saith they reproached God Psal 74.22 Arise O God plead thine own cause remember how the foolish man reproacheth thee daily it was God they reproached As wicked men act against God when they act against his people 2 Chro 14.11 Numb 16.3 with Numb 27.3 so they speak against God when they speak against his people all the bitter reviling and provoking speeches they utter against them God hears reckons as vented against himselfe and will recompence into the bosomes of his enemies Verses 14 15. Thus saith the Lord God When the whole earth rejoyceth I will make thee desolate As thou didst rejoyce at the inheritance of the house of Israel because it was desolate so will I do unto thee thou shalt be desolate O mount Seir and all Idumea even all of it and they shall know that I am the Lord. IN this Conclusion of the Chapter the Lord further declares his mind concerning Idumea and tells her she shall suffer when all others shall rejoyce and why because she rejoyced at the sufferings of the house of Israel Vers 14. When the whole earth rejoyceth If we refer the word earth to the Land of Judaea the sense may be this When I shall make that whole Land rejoyce or if we understand by earth the other parts of the world the meaning is When I shall bring my people out of captivity and cause the whole earth to rejoyce thereat then will I make thee desolate but Scriptures do hint it to us that Edom was made desolate before the return of the Jewes from Babylon Jerem 25. 27. Chap. tells us that Edom was given to Nebuchadnezzar and was to drink the Cup of Gods wrath like other Nations and sundry Expositers agree in this That shortly after the destruction of Jerusalem Edom was laid desolate Some other interpretation therefore of the words is to be looked out we may refer earth to Idumea and then the sense will be this As the whole Land of Idumea hath rejoyced at the desolation of the Israelites so will I make it wholly desolate The Hebrew favours this interpretation for it is thus As the whole Earth or Land hath rejoyced in desolation I will do unto thee Piscator goeth this way and saith Sicut laetatur tota ista terra seil Edomaea As all this Land namely Idumea hath rejoyced in desolation so will I do unto thee O Idumea Vers 15. As thou didst rejoyce at the inheritance of the house of Israel because it was desolate The Edomites when they saw the Temple burnt Jerusalem made even with the ground and all the Land turned into a wilderness they rejoyced at it Obadiah 12. They of Edom rejoyced over the children of Judah in the day of their destruction when they saw men and beasts cut off the Godly Cityes ruin'd and the pleasant Land laid waste they laughed at it and said Aha so would we have it The inheritance of the house of Israel This inheritance was the Land of Canaan which God gave to Abraham Gen 15.7 and to his seed Exod 32.13 To Jacob and Israel did God give Canaan the lot of their inheritance Psal 105.11 And this Land was the Lords inheritance Exod. 15.17 He dwelt in it and own'd it for his Land and when the wicked invaded it the Psalmist said O God the Heathen are come into thine inheritance Psal 79.1 and vers 10. of this Chapter it s said The Lord was there It was both the Lords and his peoples inheritance and when it was made desolate the Edomites were glad thereof So will I do unto thee Thou hast rejoyced at the calamities of others and others shall rejoyce at thy calamities thou didst insult speak proudly when the inheritance of the house of Israel was laid waste and thou shalt meet with such dealings when thine inheritance shall be laid waste thy Cityes shall be destroyed man and beast shall be cut off and the Nations shall be glad of it Thou shalt be desolate O Mount Seir and all Idumea even all of it When sad judgements are upon Lands some parts are spared as Strong Holds great Cityes Port Towns and the like but so severely should the enemy deal with Mount Seir and Idumea that nothing should be left all even all should be utterly ruin'd and made desolate First Observe The generality of people are apt to go the wrong way to rejoyce at the evill of Gods people All Idumea rejoyced The whole earth the people of it
Such a choice blessing upon the Land that it should be thought like Eden Vers 33. In the day that I shall have cleansed you from all your iniquities He spake of cleansing them from all their filthinesse in the 25. vers and of saving them from all their uncleannesses in the 29. Iniquities here imports the same that filthinesses and uncleannesses do there The sense is this In the day that I shall forgive your sins free you frtm the guilt and punishment of them by bringing y u out of Captivity into your own Countrey then will I do such things for you I will also cause you to dwell in the Cityes and the wastes shall be builded The Cityes and Places which by war and length of time were wasted and decayed should be built again repaired and inhabited Vers 34. And the desolate Land shall be tilled Canaan had layen desolate many years and kept many Sabbaths there being none to Till it but now God promises It should be ploughed sown and yield encrease as it is vers 29. Whereas it lay desolate in the sight of all that passed by it There being no husbond-man to plough the Land to dress the Vines nor others to repair the waste places all lay desolate and the desolateness thereof was seen by strangers Doubtless many Travellers turned aside to see the desolations of Jerusalem the Temple and Cannan which had been so famous in the world and when they came they saw all overgrown with Thorns Bryars and Nettles Vers 35. This Land that was desolate is become like the Garden of Eden God would so blesse the Land of Canaan and their labours in it that it should be like the Garden of Eden for order plenty pleasure They who wondered before at the desolateness of it should wonder at the great alteration made there they should see order where was confusion plenty where was barrenness and pleasure where was nothing but abhorrencie And the waste desolate and ruined Cityes are become fenced and inhabited Many Cityes had been in the Land of Canaan which Nebuchadnezzars Army and Forces had laid waste made desolate and utterly ruined but after their return from Babylon they were not only built but fortified and fenced with walls First Observe When God pardons the sins of his people then he vouchsafeth them other mercies In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cityes and the wastes shall be builded and the desolate Land shall be tilled God would bless them with liberty commodious habitations and plenty of all things 2 Chron 7.14 I will forgive their sins and heal their Land Pardon of sin is a fundamentall mercy and hath many other mercies following of it Jer 33.8 9. I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me and it shall be to me a name of joy a praise and an honour before all the Nations of the earth which shall hear all the good that I do unto them and they shall fear and tremble for all the goodnesse and for all the prosperity that I procure unto it When God forgives his people their iniquities he will take delight in doing them good count it his honour get himself a name throughout the earth by blessing and prospering them and Jerusalem or the Church which is meant by it so that the enemies shall be afraid of that God and that people Secondly Observe The best of Lands may be laid desolate Canaan was a Land flowed with Milk and Honey the glory of all Lands Ezek 20.6 And here it is called The desolate Land it was deprived of Men and Beasts of Cityes Towns and Houses it was become a Wildernesse for the sins of the people it was brought into that condition Zech 7.11 12. They were stubborn hard-hearted rebellious and therefore God scattered them with a whirle-wind among all the Nations whom they knew not and thus the Land was desolate after them that no man passed thorow nor returned for they laid the pleasant Land desolate vers 14. It was their sins which made that Land of desire a Land of desolation Thirdly Observe Desolate Lands shall not alwayes lye in that condition The desolate Land shall be tilled If Canaan lye desolate seaventy years at the end thereof she shall be tilled as she had her time of lying fallow so should she have her time of ploughing and sowing Behold the dayes come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast and it shall come to passe that like as I have watched over them to pluck up and to break down and to throw down and to destroy and to afflict so will I watch over them to build and to plant saith the Lord Jer. 31.27 28. As God hath his dayes and times to lay waste and to pluck up so to build and plant he compares men and beasts here to seed not only because they do multiply themselves but also because men by the help of beast should till the Land and sow it whereupon it should bring forth abundantly And as God deals with desolate Lands so he doth with desolate hearts he hath his times to till and sow them as vers 15 16 17. Rachel wept and refused to be comforted but what said God to her Refrain thy voice from weeping and thine eyes from tears for thy work shall be rewarded c. God sowed in her heart seeds of hope and comfort Fourthly Observe What a great and wonderfull change God can make in a little time God can make a desolate Land like a Garden and the best of all Gardens viz The Garden of Eden which was of Gods own planting Gen 2.8 The strangers that saw Canaan in its desolateness even they should see the change and wonder at it saying This Land that was desolate is become like the Garden of Eden now there is beauty plenty and pleasure in it God can bring order out of confusion abundance out of barrenness and delight out of desolation When the famine was so sore in Samaria that women did eat their own children what a change did God make in a day To morrow about this time shall a measure of fine Flower be sold for a shekel and two measures of Barley for a shekel in the gates of Samaria and it proved so notwithstanding that the Noble man said viz If the Lord would make windows in Heaven might this thing be yea it was and his eyes saw it 2 Kings 7. The Syrians fled left their provisions which were brought into Samaria and made such plenty there When the Israelites wanted flesh to eat in the Wilderness did not God send Quails two Cubits high upon the face of the earth Numb 11.31 He can make a Desert to blossom and that
sanctified in thee O Gog before their eyes IN these words we have the place whence Gog should come the manner of his coming the persons he should come against the author and event of his coming Vers 14. In that day when my people Israel dwelleth safely shalt thou not know it When my people are come to their Land dwell safely in Towns without walls gates or barrs shalt thou not know it Yes thou wilt take notice thereof and be incouraged thereby to come against them The Septuagint saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wilt be stirred up this sense of the words some make Others thus Thou hast a wicked thought in thy heart and doest purpose to invade my people being unarm'd and dwelling safely and shalt thou not know that is Thou shalt know what it is to invade my people thou shalt feel my judgments my fury will appear and fall upon thee to thy destruction v. 16 18. Piscator renders the word thus Annon experieris Shalt thou not have experience Vers 15. Thou shalt come from thy place out of the North parts thou and many people with thee c. Some conceive that Gog with his great Army came out of Scythia others out of Babylon which lay Northwards from Jerusalem That he came from those parts is not clear but most certair that he came from the Northern parts or sides of the North and having drawn many to his assistance they all came riding upon Horses They were all Horse-men for speed the charges of such an Army being all Horse-men must be exceeding great This Army came into the Land of Israel and cover'd it like a Cloud as we heard v. 9. Vers 16. It shall be in the latter dayes In the 8 vers it was said in the latter years and here it 's said in the latter dayes or as Montanus reads them in novissimo dierum or as Piscator in novissimis diebus in the last dayes In the latter dayes did Antiochus vex the Jewes and in the last dayes shall Antichrist vex them and the Church When I shall be sanctified in thee O Gog. God is said to be sanctified when he manifests himself to be an holy and just God by inflicting punishment upon evil doers whereby others are made to fear and say O what an holy what a just what a dreadfull God is he who executes such judgments Ezek. 28.22 we had the same words First Observe When Gods people are in Canaan then have they safety In Babylon they had none in Egypt they had none in the Wilderness they had little but when in Canaan then they had their greatest safety In that day when my people Israel dwelleth safely They had a day a time of safety which was when they were setled in Canaan In Canaan was the Church and where that is in safety there God is City Walls Gâ—tes and Barrs himself He is the keeper of Israel Ps 112.4.5 Secondly Observe Thâ—se that design and attempt mischief against the people of God they shall experimentally know that God is their Protector and the Revenger of their wrongs Gog thought evil against Israel and came up against it And what saith God shalt thou not know it This I 'le make thee to know that I am Israels Keeper and that thou hast done wickedly to invade them God made Senacherib know what it was to design and attempt evil against Jerusalem when he smote 185000 of his Souldiers in one night Isa 37.36 When the Ammonites Moabites and Seirites thought and attempted mischief against the Jewes viz. to cast them out and possess their Land did not God avenge his people of them and manifest himself to be their Protector 2 Chron. 20.23 24 Thirdly Observe The secret Plots and deep Designs of men do at length break out into Action Gog had long thought of invading Israel and at length he comes from his place out of the North parts and puts his design into execution Hidden things of dishonesty sleep not alwayes they may be dissembled long but at last they issue into action The Spanish-plot lay in the dark long but at last it visited our English Coasts where they were made to see that their Armado was not invincible The Massacres of France and Ireland were secret though Plotts at first but in process of time they came to bloud Fourthly Observe The great enemies of the Church have many Helpers and Adhaerents and those fitted to further their wicked Designs Gog had many people with him and all of them riding upon Horses a great company and a mighty Army so numerous they were that like a Cloud they covered the Land So Antichrist now hath many Assistants to promote his wicked and bloudy designs against the Saints Rev. 19.19 I saw the Beast and the Kings of the Earth and their Armies gathered together to make warr against him that sate on the Horse and against his Army that is against Christ and his Church Fifthly Observe Though all people and Lands in the World be the Lords yet some people and Lands are his in a more peculiar manner Thou shalt come up against my people and against my land Where God is own'd his Ordinances and Worship set up maintain'd in purity and power His interest and glory advanced there is a people God calls his people and a land God calls His land there God dwells peculiarizing both People and Land to himself Sixthly Observe God takes occasion from the attempts of the wicked to execute his just judgements upon them and so to get glory to his Name even from Heathens Gog took occasion from the Jewes weakness they were in unwalled Villages to invade and destroy them and God takes occasion from his unjust invading the Jewes to inflict dreadfull judgments upon him and his that the Heathen might know him when he should be sanctified in Gog They seeing such just judgments upon Gog should fear the God of Israel and learn righteousness God is known by executing of judgment Ps 9.16 Thereby he is known to be the most High over all the Earth Vers 17. 17 Thus saith the Lord God Art thou he of whom I have spoken in old time by my servants the Prophets of Israel whâ—ch prophesied in those dayes many years that I would bring thee against them THe things concerning Gog were neither Novelties nor Incertainties but such as God foreknew would be and the Prophets had Prophesied of and that long before and not once or twice but often even many years It is of grand importance to inquire what Prophets hâ—ve spoken of Gog and his proceedings Some would have Moses to speak of him Numb 24.7 where it 's said his King shall be higher then Agag that is Jacobs King shall be higher then Gog The Sâ—ptuagint reads it Gog and so doth Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His King shall be exalted above Gog Though Gog be great yet shall he be greater But in the Original it is Agag not Gog. Jerom hath it Gog and interprets it of
Tribes written upon them Rev. 21.12 3. It s discribed from the compass of it ver 35. It was round about eighteen thousand measures Take measures for Cubits and then it was not above six Miles in compass but if we take them for reeds as divers do then the compass of this City is thirty two miles and almost an half But far short of the compass of the new Jerulalem that great City which was fifteen th◠〈◊〉 miles about for so many miles do twelve thousand furlongs amount unto both the City which John saw measured and that Ezekiel saw measured were four square comely firm and durable the Court is four-square Ezek. 40.47 the holy oblation was so Ezek. 48.20 and so was the City 4. It s discribed from the name verse 35. The name of the City from that day shall be Jehovah Shammah The Lord is there From the day of its building and inhabitation it shall be called so Many Cities have had glorious and significant names as Nicopolis Tit. 3.12 which signifies the Victorious City Nazareth Luk. 4.16 notes sanctified or separated Bethsaida Mat. 11.21 the house of fruits or meats Bethlehem Luke 2.4 the house of bread Jerusalem the Vision of peace but they fall short of this name Jehovah Shammah Some make the meaning of these words the name of the City shall be The Lord is there to be this that God would be in the City not that the City was or shall be ever called so as it is said of Christ his name shall be called Wonderful Councellor the Mighty God the Everlasting Father the Prince of Peace he was so but not called by those names and so this City it shall have God in it there present yet not be so named but I see nothing hinders but it may both be so called and have God in it and because God is there therefore to be so called The name Jehovah is a glorious and fearful name Deut. 28.58 Junius hath the words thus nomen gloriosissimum summe reverendum istud that name most gloriously and highly to be reverenced Bernard calls it Nomen Majestatium a Majestical name Philo lib. 3. de vita Mosis saith quod si quis nomen Dei blasphemaverit hominum deorumque domino abusus fuerit vel nomen ejus intempestive protulerit noxam luat capite and presently after Quomodo meretur veniam qui 〈◊〉 abutitur sanctissimo dei nomine tantum ad explendum sermonem non aliter quam prophanis vocibus Some observe that the Jews after their return from Babylon had such high reverential thoughts of the Name Jehovah that they thought it not fit to be pronounced but used the name Adonai in the stead thereof least it should be prophaned This glorious majestical and most holy name is given to this City What is meant by this City is of concernment to know Some by it understand Jerusalem litterally as it was rebuilt by the Jews after their return together with the civil state in which the Prince governed by civil Laws just Weights and measures but such a City as is here described was never built by the Jews after their captivity To let that opinion pass some do make this City Ezekiel saw to be a moddle and platform of that City the Jews who should be called converted and brought to their own land again should build and inhabit but because the Jews return to their own land is denyed by some questioned by many and doubted by most whither ever a City as that here is held out viz. of thirty two miles compass shall be built by them it is safest to interpret this City typically and in this sense Interpreters are not all of a mind for some make it to be a representative of Heaven and the amplitude or graces thereof others make it to be a representation of the Church under the Gospel in the former times thereof especially yet short of that City the Heavenly Jerusalem which John saw Chap. 21. for though this City and that agree in some things yet they differ in many I shall shew you some difference between them 1. The gates of Ezekiels City had no Angels to keep it in but at the twelve gates of Johns City there were twelve Angels to keep them Rev. 21.12 2. In Ezekiels City there was a Temple but in Johns there is none Rev. 21.22 3. The materials of Ezekiels Cities were inferiour to those of Johns which were gold pearl and precious stones Rev. 21.18 to 22. 4. The Waters of this City came from under the Threshold of the Temple and from the Southside of the Altar but Johns City had a pure River of Water of life clear as chrystal which proceeded from the throne of God and of the lamb Rev. 22.1 5. Ezekiels City had all trees for meat and medicine on both sides of the banks of the River Johns had one by the tree of life which bears twelve manner of fruits Rev. 22.2 6. The light and glory of Ezekiels City fell short of that which Johns had Rev. 21.23 for it had no need of the Sun nor of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 7. Ezekiels City was not half so great as Johns the one being onely eighteen thousand measures in compass and the other twelve thousand furlongs in length breadth and height Rev. 21.16 8. Johns City had a Wall of twelve foundations and in them the names of the twelve Apostles Ezekiels City had a Wall Chap. 40.5 but no names in it of Prophets or Apostles Now notwithstanding this City John saw the new Jerusalem exceeded that our prophet saw very much yet they both represent the Church of Christ here on earth and it will not be denyed but that they may in part represent it in Heaven By this City of Ezekiel I conceive is pointed out into us the glorious state of the Christian Church in the latter days it hath been a long time said to war under Antichrist and his instruments the breaches and ruines of it at this day are great and the face of such a City hardly visible but when the times of Antichrists destruction and the Jews conversion do come then shall this City be built then shall Sion be in her glory the Christian Church shall be then in a greater glory then formerly If the coming in of the Gentiles at first began the foundation of this City what will the fulness of the Gentiles be when that is come Rom. 11.25 but a glorious addition to this City and then when the fulness of the Jews shall be added to the Christian Church to this City what will that be but life from the dead vers 15. The perfecting of this City wherein shall be a Temple suitable which John minds us of Rev. 11.1 Where the Temple Altar and Worshippers are measured and its observable where there is mention of measuring and so building a Temple respect is had
unto the Jews and the one thousand two hundred and sixty days put for years are drawing to an end and God is about some great things to be done in the world and will ere long break forth That by this City is represented the Church some Rabbins themselves do acknowledge for though they deny our Christ to be the Messiah because he never built them such a Temple and City as Ezekiel describes yet they acknowledge this City and Temple to be understood not corporally or literally but mystically and spiritually And the Talmudists affirm That by Jerusalem we are to understand the gathering of the Gentiles to Christ or the whole body of Christians There be several things observable concerning this City or Church of Christ 1. That it is well and strongly founded usually Cities are built upon hills and mountains which are the strongest parts of the earth and so was this City chap. 40.2 Ezekiel saw the frame of this City upon a very high mountain and on such a mountain is the Christian Cfiurch built on the mountain of Gods Decree and Power on the mountain of Righteousness and Truth it s built upon Christ the rock of ages such a rock as the gates of hell cannot shake or shatter John tells us of this City the new Jerusalem that it had twelve foundations three on every square which were sure firm and would never fail The Lord Christ the holy Scriptures and the Doctrine of the holy Prophets and Apostles must fall to the ground before the Church shall be ruined 2 Tim. 2.19 2. It is comely and beautiful Cities which are built four square especially are so and such was this City it had four thousand and five hundred measures on each quarter there was nothing unfightly on any of the four quarters they were all parallel and had gates alike in them which presented it very delightful to the eye the Church of Christ is comely and beautiful its built not of unhewen stones or timber but such as are well hewen and orderly laid together Hence the Church of Corinth is called Gods building 1 Cor. 3.9 and the Church in general the City of the living God Heb. 12.22 The Church is such a building such a City as is full uf comeliness and beauty it s a congregation of Saints Psal 149.1 It s the garden of Christ Cant. 4.12 his Kingdom Matth. 13.41 his Spouse whom himself saith is fair yea the fairest among women Cant. 1.8 pleasant verse 16. and beautiful 7.1 the Church is Christs body Eph. 1.23 the Spirits Temple 1 Cor. 3.16 and therefore hath curious work in it very glorious and beautiful What David said of Sion Psal 50.2 that it was the perfection of beauty is most true of the Church under Christ and in Christ it s the perfection of beauty Heb. 10.14 By one offering he hath perfected for ever them that are sanctified 3. The greatness and amplitude of this City it had four thousand and five hundred measures Eastward West North and Southward it was eighteen thousand measures in compass which sets out the greatness and vast extent of the Church of Christ Zach. 10.10 God saith he will bring the Jews from Egypt and Assyria and so multiply them that place shall not be found for them Isa 49.20 The children shall say in thine ears that is in the ears of the Church the place is too strait for me give place that I may dwell The Christian Church is spoken of which should multiply so that their habitation must be enlarged as it is Isa 54.1 2 3. Now the tents and curtains of Sions habitation are stretched to the ends of the earth Psal 2.8 Mal. 1.11 From the rising of the sun unto the going down thereof 4. The City hath access unto it from all parts great Cities have many gates East gates West gates North gates and South gates so had this City twelve gates in every quarter three which signifies unto us the great access should be unto the Church of Christ from all parts not onely Jews should come out of the twelve Tribes to enter and dwell in this City and be under the Government of it but multitudes of Gentiles out of all nations and quarters of the world should do so Rev. 7. John saw not onely twelve thousand Jews enter in at each gate but a great multitude also which no man could number of all Nations kindreds peoples Tongues The Jews were numerable forty four thousand but the Gentiles were above so many millions the number of them which entered by the gates was innumerable 5. The happiness of this City which is from the Lords inhabiting there and giving it its denomination the name of it shall be Jehovah Shammah The Lord is there Alexandria was not so happy in Alexander nor Constantinople so happy in Constantine nor Jerusalem in Solomon as this City shall be in Jehovah We read in sacred Scripture of a golden City Isa 14.4 of a Royal City 1 Sam. 27.5 of a renowned City Ezek. 26.17 But their glory and happiness was a shadow to the glory and happiness of this City they were cities without God Jehovah was not there but here will the Lord himself be These words Jehovah Shammah import 1. The presence of God in the Church and that is a happiness to have his presence when God left the Temple and City of Jerusalem that was their great misery Hos 9.12 His presence in Heaven makes it Heaven and his presence in the Church makes it happy Thus saith the Lord I am returned unto Sion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain Gods presence makes it a City of Truth and an holy mountain and that City is happy which hath truth and holiness in it Zech. 8.3 2. His continuance in it he will not be ut hospes in diversorio sed ut haeres in patrimonio he will dwell there he will not leave this city nor depart from it as he did from Jerusalem of old and as he did from the Jews after their captivity Jer. 32.40 I will not turn away from them to do them good Ezek. 37.26 I will set my sanctuary in the midst of them for evermore Rev. 7.15 He that sitteth upon the throne shall dwell with them It is the happiness of a Saint to have the Comforter and his great happiness to have the same abide with him and that for ever Joh. 14.16 So it s the happiness of the Christian to have Christs presence and exceeding happiness to have it for ever 3. His upholding and preserving of it the Church is Gods building 1 Cor. 3.9 He said in Isaiahs days I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windâ—ws of Agates and thy gates of Carbuncles and all thy border of pleasant stones Isa 54.11 12. and when the Lord shall do this he will
many Chapters before it adds weight to the prophesie making those concern'd to mind it more seriously When the Lord speaketh who can but prophesie Amos 3.8 And who can but mind what is prophesied Vers 2. Son of Man prophesie The immortall God speaks to a mortall man honours him with Divine Revelations and that he might not be exalted therewith he minds him of his meannesse and mortality saying Son of Man prophesie Prophesying was not at the will of man but when the Spirit mov'd them to it 2 Pet. 1.21 Thus saith the Lord God What the Prophets gave forth as Prophets was not from their own hearts and heads some humane thing but it was altogether Divine from Jehovah Adonai whose Being is of himself and hath Dominion over all What they and the Apostles writ was the word of God and so ought to be esteemed and received 1 Thess 2.13 Howl ye He speaks to the Egyptians and others upon whom sad judgments were coming he calls to them to lay to heart and lament for the evils were at hand The Hebrew Jalal hath agreement with Alal which signifies in nihilum redigerâ— to reduce a thing to nothing because when men do mourn and lament greatly it wastes and consumes them so as it well nigh brings them to nothing Woe worth the day The words may be read Ah the day alas for the day as Joel 1.15 Or O the woe of the day an unhappy day wherein thy Cities shall be made heaps man and beast destroyed all laid waste and desolate The French is malediction sur ta journee a curse be upon that day Vers 3. The day is near even the day of the Lord is near Day here is put not for a day in strictnesse of sense but for the time wherein those judgements should befall Egypt and other parts and it s call'd the day of the Lord because of his special manifestation of himself When God doth either in mercy or judgement declare himself Emphatically that is said to be the day of the Lord. Other dayes are his dayes but such in a special manner The duplication of the day here is to make the deeper impression both upon the Jews who rested too much upon Egypt and also upon the Egyptians who were secure and feared not he tells them of the nearnesse of it that they may be awakened that they might the more fully be awakened he tells them what kind of day it will be A cloudy Day The Hebrew is Dies Nubis a Day of a Cloud there will no Sun shine that day a black thick dark cloud will arise that day and make a terrible tempest Gods judgements are likened unto clouds and rain for the sadnesse and terriblenesse of them Psal 11.6 He shall rain snares fire and brimstone and an horrible tempest The French is iour tenebreux It shall be the time of the Heathen Heathen may be taken either for the Babylonians who should come and conquer Egypt and then do what they pleased therein and so it should be their day or for the Egyptians and the Nations adhering to them and so it should be their day to be spoiled and suffer grievous things it was a time of undoing these and a time of making the other God had appointed that time for them both Vers 4. The sword shall come upon Egypt The Chaldean Army shall come and make warâ—e upon the Egyptians and they shall be under all the miseries and mischiefs which attend warre and they are many And great pain shall be in Ethiopia The word for pain in Hebrew is Chalchalah which Montanus renders Vacillatio shaking the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble or perturbation the Vulgar pavor fear others dolor magnus great grief which the word imports for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parturire to bring forth notes such grief and pain as women have when they are in travail When the King of Babylon came into Egypt Ethiopia was in travail When the slain shall fall in Egypt It were better rendred when the wounded shall fall men slain are fallen men wounded are ready to fall or falling The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalal signifies one wounded and so the French hath it qui seront naurez tomberont en Egipt And her foundations shall be broken down By Foundationâ— Cityes Towers Forts Castles any strong holds may be understood Some make the foundations of Egypt to be their riches forces and confederates but the first sense of the Word is more Genuine because he speaks of breaking down which is proper to the one and not the other Vers 5. Ethiopia In Hebrew Chus so call'd from Chus the Son of Cham Gen. 10.6 who first inhabited that part of Africa and from him the people were called Cussites from the Grecians it received the name of Ethiopia which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the countenance because the heat of the Sunne there is such as it scorcheth the faces of the people This Country is judged to be as large as Germany France and Italy but not very populous because of the extream heat they circumcise their Males and Females baptizing the Males fourty dayes and the â—emales eighty dayes after their Circumcision and they rebaptize themselves in Lakes and Ponds every year on the day called Epiphany Heylin in his Microcosm because they conceive that the Lord Christ was baptized by John in Jordan that very day But whether this was the Ethiopia Nebuchadnezzar should spoil some question because it is said chap. 29.10 That Egypt should be made desolate from the Tower of Syene unto the border of Ethiopia that is to the Asian Ethiopia Syene was at the front of the African Ethiopia and whether Nebuchadnezzar entred that Ethiopia is doubtful In locum Quistonpius is peremptory in it and saith he never passed beyond Syâ—ne into it Lybia In Hebrew Phut from Phut the son of Cham Vid. suum in Gen. 10.6 Gen. 10.6 and the inhabitants thereof were at first called Phuthaei or Phuttians and afterward Lybians the Country being named Lybia from Lybs a King of Mauritania or from Lybs the Southwind which gently breatheth there or from Lybia a Queen thereof it 's now call'd Sorra which signifies a Desert because its a Country full of sandy Deserts And Varro will have it called Lybia Heylin in Microcos quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wants raine Heretofore all Africa was called Phut afterwards only the Western Parts of Africa as Mauritania and Tingitana Shindler Martinius where the Kingdome of Fez or Lybia now is Lydia The Hebrew is Lud from Lud the Son of Shem Gen. 10.22 as some will have it or from Ludim the Son of Mizraim as others affirme This Lydia was a Region of Asia the less formerly called Maeonia in it were those famous Cities Philadelphia Sardis Pergamus Thyatira and Laodicea Alapide would not have it to be this Lydia
Heylin ubi ante because those Lydians were too farre off to be helpfull to the Egyptians he therefore makes it to be Lydda Acts 9.32 where Peter heal'd Aeneas This City was in the Tribe of Ephraim near unto Joppa It was therefore taken by Nebuchadnezzar before when he took Jerusalem and made the whole Land Tributary unto him The distance of Lydia was not such as to hinder the Egyptians from confederating with them they were on the one side of the Mediterranean Sea and the Lydians on the other And all the mingled people Montanus saith All the Vulgar The Hebrew is Col haeref which Junius Piscator and Others render tota miscellanea turba all the mixt Company that is those that came from other Parts to be milltes conducti to serve the Egyptians for pay When Wars are among Nations strangers will flock out of all Parts unto them to be their Auxilaries Some make them the Arabians Chub. This word is no where else in holy Writ Symmachus thought it to be Arabia but Interpreters by it understand the Cubaeans people in the inward Lybia near unto the River Nigris where Ptolomy in his Geography places the City Cuphe The Men of the Land that is in League The Hebrew is Filii terrae foederis the Sons of the Land of League Piscator translates the words thus Qui degunt in terra confederata those who live in a Land confederate that is these were confederate with the Egyptians Some put these words upon the Nations which had engaged themselves to help the Egyptians Others more probably put them upon Judaea which was the Land in League with God for God promised it to Abraham and his Posterity whereupon the Jewes were cal'd the Children of the Covenant Acts 2.25 And the Septuagint here have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of my Testament or Covenant The Jewes were in League with the Egyptians and after the destruction of Jerusalem Gedaliah being treacherously slain by Ishmael and others Johanan carryeth the Jewes the Sons of the Land in League into Egypt where they suffered by Nebuchadnezzar what the Egyptians did Jer. 43. and 44. Chapters Some fell by the sword some were carryed Captive First Observe After dayes of mirth come dayes of sorrow Egypt had seen many dayes of prosperity and rejoycing and now howle ye woe worth the day Her Summer was over and Winter coming upon her black cloudy stormy terrible days were at hand As there is a change in things so in times Eccles 3.4 There is a time to weep and a time to laugh a time to mourn and a time to dance These succeed each other and neither keeps possession long mirth and jollity is thrust out of doors after a few dayes by its contrary Babylon had her dayes of delight she was given to pleasure Isa 47.8 but suddenly there was a change Jer. 51.8 Babylon is suddenly fallen and destroyed Howle for her Secondly Observe The approaching of those dayes wherein God will visit and punish sinners is just cause of mourning Howle for the day of the Lord is near a cloudy day The Judgments of God were at hand ready to take hold of the Egyptians therefore they had sufficient cause to howle Isa 13.6 Howl ye for the day of the Lord is at hand It shall come as a destruction from the Almighty It s spoken of the Babylonians who thought themselves safe strong having subdued most Nations but they must howl for that the day of the Lord drew near it should be a day for destruction and not an ordinary destruction but as a destruction from the Almighty it should be such a destruction as should proclaim to the world that the hand of God was eminently in it Joel 2.1 Let all the inhabitants of the land tremble for the day of the Lord comes for it is nigh at hand The time of Nebuchadnezzar's coming to execute the judgements of God upon Jerusalem and Judaea drew nigh and thereupon the Prophet calls upon all the inhabitants of the land to tremble to repent and mourn there is great and just cause so to do at such times because thereby judgements may be averted delayed mitigated or sanctified unto us Thirdly Observe God hath his times to visit heathens it shall be the time of the heathens If heathens do God any service he hath a time to reward them as he did Nebuchadnezzar by giving him the spoil of Egypt if heathens do provoke him by their pride idolatry profaneness oppression of his people or any other way he hath his time and day to punish them Jer. 46.8 9 10. Egypt riseth up like a flood and his waters are moved like the rivers and he saith I will go up and cover the earth I will destroy the City that was Carchemish by the river Euphrates and the inhabitants thereof Come up ye horses and rage ye chariots and let the mighty men come forth the Ethiopians and the Lybians that handle the shield and the Lydians that handle and bend the Bow For this is the day of the Lord God of Hosts a day of vengeance that he may avenge him of his adversaries The Egyptians Ethiopians Lybians and Lydians were all heathens and God had his day to visit them when they went to Euphrates to fight the Babylonians he made the Babylonish sword drunk with their blood Not long after God had a day for the Babylonians Jer. 50.27 Slay all her bullocks let them go down to the slaughter wâ— unto them for their day is come the time of their visitation The Princes Nobles great Ones who were the Bullocks of Babylon had their day of slaughter Fourthly Observe Where publike judgements come they are troublesome to neighbor Nations The sword shall come upon Egypt and great pain shall be in Ethiopia The evil of the sword was not confined within the Egyptian borders it reached to the Ethiopians and others they were filled with fear they were in pain as a woman in travail when evil borders upon us some evil or mischief is to be feared from thence Aliquid mali propter vicitâ—m malum if our neighbors house be on fire we may fear some sparks of that fire may fall on ours The wars of England have made the Nations about us to be in pain Fifthly Observe Wars lay all waste the sword makes no difference between things or persons The sword shall come upon Egypt and her foundations shall be broken down and the men of the land that is in league shall fall with them by the sword As the sword spared no City Towers Castles so no persons even those Jews that fled to Egypt for safety should not escape what Jews what mingled people it found in Egypt they all suffered alike the sword pittyed spared none Vers 6 7 8 9. Thus saith the Lord they also that uphold Egypt shall fall and the pride of her power shall come down from the Tower of Syene shall they fall in it by the
some its call'd pubastum These Cities shall go into Captivity The Inhabitants of them shall be taken and carried away by Nebuchadnezzar and his forces viz. The Citizens of Aven and Phibeseth Vers 18. At Tehaphnehes also the day shall be darkened Some make this City to be the same with Zoan or Tanis In Jeremiah its call'd Tahpanhes Chap. 44. 1. in it dwelt many of the Fugitive Jews its thought to be so call'd from Tahpenes the Queen Wife of Pharaoh 1 Kin. 11.19 In Isa 30.4 It s nam'd Hanes on Chanes in Jerem. 43.7 Tahpanthes so it s in the Hebrew and it was a Royal City ver 9. Pharaohs house was there It s by some Expositors said to be Daphnae or Daphnis which was in ostio Nili Pelusiano of his Judgment was Junius in his notes on Jer. 30.4 but in this place he makes Tehaphnehes to be in the remotest part of Egypt Southward above Syene where Nilus makes an Island call'd Tacompso or Cacompso by Herodotus Now there should the day be darkned that is turned into night by reason of mourning and sadness all their mirth should be taken away Fears Sorrows Distresses should come as thick Clouds upon them and darken all When I shall break there the yoaks of Egypt The Egyptians held them there in great subjection rul'd over them Tyrannically they made them serve like Beasts with yokes on their necks and burdens on their backs God would set them at liberty and put yokes upon the Egyptians own necks Junius thinks there were some works or chains in those parts to keep out the Ethiopians from making incursions into Aegypt Lavater reads the words vectes Aegypti the Bars of Egypt The people thereupon were put to great Taxes and hard Services which were Yoaks Some read the Scepters of Egypt the word Mototh is rendred by some Scepters by others loca nigra vectes where there be Scepters Power there will be heavy and burthensome things such Lawes Decrees Orders Taxes Services imposed upon the people as that they may well be call'd Yoaks Bonds Barrs Le ts to their Liberty and Comfort these Yoaks would God break and remove from their necks and backs And the pomp of her strength shall cease in her The Hebrew is the pride of her strength Egypt had strong Cities strong Garrisons which made her proud confident The Septuag is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injury or violence of her power and strength she abused her strength in oppressing others and God would put an end unto it he would destroy it and she should no more glorie in her strong Holds or in her Multitudes of men As for her a cloud shall cover her Here is a Nominative case absolute in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hi ipsa which is rendred as for her that is Tehaphnehes a cloud shall cover her Nebuchadnezzars Army which brought a cloud of fears a cloud of sorrows a cloud of perplexities a cloud of reproach Such a cloud was upon Worcester And her Daughters shall go into captivity By Daughters we may understand the women of Tehaphnehes who properly were the Daughters thereof or the little Towns thereabouts each were under the protection and power of Tehaphnehes and so were her Daughters metaphorically The Inhabitants of them should be carried away into Babylon Vers 19. Thus will I execute Judgments in Egypt Egypt was full of Sin and God fill'd it with his Judgments from one end to the other he said he would cut off man and beast break down her Foundations dry up the Rivers lay all waste fill the land with the slain send Multitudes into Captivity and thus will I execute Judgment in Egypt First observe Idols and Idolatrous worship are so far from benefiting a State as that they provoke God to ruine them and the State with them Egypt had many Idolls many Images in most Cities they were set up and worshipped this caused God to destroy them and Egypt with them I will destroy the Idols and will cause their Images to cease out of Noph and I will set fire in Egypt Idolatry is a Sin robs God of his Glory and so provokes him to fury to take vengeance on Idols and Idolatrous Kingdoms Jer. 46.25 I will punish the multitude of No and Pharaoh and Egypt with their Gods and their Kings The Kings set up their Idol Gods they commanded and countenanced the worshipping of them therefore they should be punished together Idolatry is very destructive it was the destruction of the ten Tribes 2 King 17.7 and you may see how Judah suffered for this Sin 2 Chron. 28.2 Ahaz made Moulâ—en Images for Baalim and burnt incense to Idols but what was the issue thereof ver 5. The King of Syria smote him and carried away a great multitude of them Captives Pekah also the Son of Remaliah slew in Judah 120000. in one day which were all valiant men because they had forsaken the Lord God of their Fathers they fell to Idolatry ver 6. Besides the loss of those men 200000. women sons and daughters were carried away captive ver 8. O what spoil was Judah brought unto for its abominable Idolatry Secondly observe God may and can deprive Lands of their Princes at his pleasure There shall be no more a Prince of the Land of Egypt Pâ—inces have their Patents and Power from God Prov. 8.16 By me Princes rule and Nobles even all the Judges of the earth It s God sets them up and he may and doth pull them down as he sees cause he set up Saul and he rejected him 1 Sam. 15.23 he planted Zedekiah and pull'd him up Ezek. 17.8 9. He cuts off the spirit of Princes he is terrible to the Kings of the earth Psal 76.12 He cuts them off as suddenly as easily as the Vine-dresser doth branches off the Vine he is terrible unto them 2 Chron. 22.21 he sent an Angel and cut off all the mighty men of valour and the Leaders and Captains in the Camp of the King of Assyria The Angel made terrible work among them in one night God is King of Kings and in the day of his wrath he strikes through them and deprives their Land of them He can say to any Land as he did to Egypt there shall be no more a Prince there Thirdly Observe There is nothing can secure a wicked Prince and Nation from the judgements of God Egypt and her King had many Cities Strong Cities populous Cities wealthy Cities Men of wisdom and might in them yet these could not keep off the Sword and Fire I will make Pathros desolate I will set fire in Zoan I will execute judgments in No and poure my fury upon Sin Noph shall have distress the men of Aven and Phibeseth shall fall by the Sword and a Cloud shall cover Tehaphnehes Men might run from one City to another but Gods judgments would out-run them if they escaped one Judgment another would overtake them Fourthly observe God hath his times to take off the heavy
evill wayes and will judge you accordingly this is the conclusion the Lord draws up upon the premises First Observe Wicked men are apt to complain of and carp at the wayes of God They said the way of the Lord is not equall Job 21.15 What is the Allmighty that we should serve him and what profit should we have if we pray unto him We get nothing by his service by calling on his name he is a hard Master he regards not our labour or prayers These were of the same spirit with them in Malachie's dayes who blusht not to say It s in vain to serve God and what profit is it that we have kept his Ordinances that we have walked mournfully before the Lord of Hoasts Mal. 3.14 We were told that no service was like unto the Lords that thosâ— that did mourn for their sins and walk in his wayes should be blessed and live comfortably but we find no such thing we have tryed him and find that he regards exalts and blesses those that never minded him or his wayes vers 15. therefore It s in vain to serve him In the 5. of Jeremy is a notable instance to this purpose vers 11 12 13. The house of Israel and the house of Judah have dealt very treacherously against me saith the Lord. They have belyed the Lord and said it is not he neither shall evill come upon us neither shall we see sword nor famine And the Prophets shall become wind and the word is not in them They said God had no reason to threaten them with sword or famine they deserved no such judgement at his hands and therefore the Prophets that prophesied such things were not sent of God his word was not in them they brought windy doctrines of their own and should together with their doctrines become wind evill shall not come upon us but upon them When Christ was on earth how did the Scribes and Pharisees carp at him his wayes and doctrine see Matth 12.22 John 5.10.18 Chap. 8.48 Cha 10.32 33. In our dayes do not men carp at the Scriptures Ordinances Providences and dispensations of God Such is the pride and arrogancy of man that he dares blame and condemn the wayes and things of God Secondly Observe Men have no cause to complain of or cavill against the wayes of God For First His wayes are equall just righteous however they appear to men he is God and cannot do unjust things He is light and in him is no darknesse at all 1 John 1.5 Just and true are his wayes Rev 15.3 He is righteous in all his wayes and holy in all his works Psal 145.17 The just Lord is in the midst of the City he will not do iniquity Zeph 3.5 Shall not the judge of all the earth do right Gen 18.25 Yes though men do wickedly God will not Habak 1.13 Thou art of purer eyes then to behold evill and canst not look on iniquity he cannot look on it to approve it much lesse to act it Secondly Our wayes are unequall and shall the guilty complain of the innocent Had the Sodomites any cause to complain of God who were so wicked Had the old world which was so corrupt cause to cry out of Heaven which was pure No man hath just ground to quarrel against Gods dispensations when himself walks unevenly before God and his paths are crooked If just men sin and step aside Eccl 7.20 What do wicked men they are altogether out of the way Ps 14.3 They do no good their lives are a constant sinning or a continued sin and should God punish him daily for so doing he had no just cause to fault the Lord Lament 3.39 Wherefore doth a l ving man complain a man for the punishment of his sins Thirdly Upon comparing of his dealings with the righteous falling to commit iniquity and the wicked turning from iniquity it appears to all unprejudiced men who are not blinded with iniquity the one is punished for his apostacy the other is pardoned upon his repentance judgement is the portion of the one mercy the portion of the other If God should punish the repenting wicked man and spare the apostatized righteous man then there were cause of complaint but its contrary therefore his wayes are equall and there is no cause to complain of them Fourthly God hath power over the sons of men they are his family and he may exercise Discipline in his family the house of Israel the Jewes were Gods house he Master of that family and when any sin'd in it he had power to correct them or turn them out of dores and who should fault him it is not childrens duty to complain of their Parents nor for servants to complain of their Lord and Master Fifthly Complaints in this kind will do us no good they will harm us rather for God is judge yea the highest judge and will not only judge us for our other evill wayes but for this very way of charging him to be unjust and cavilling at his dispensations he will judge every one after his wayes neither great nor small can avoide his judgement Let us all therefore take heed how we fault the wayes of God how strange or grievous soever they appear or be unto us Thirdly Observe When men have once taken up prejudice against God and his wayes it s not easie to be remov'd The Jewes had drunk in this conceit Chap. 18. That the wayes of God were not equall and much of that Chapter is spent in proving the contrary to extirpate that mis-conceit but it took not effect they let passe Gods Arguments whereby he cleared himself and carryed along with them their prejudice against him and his wayes as appears in this Chap vers 17. 20. Yet ye say The way of the Lord is not equall When weeds are gotten into the ground and rooted there it s not easie to cleanse that ground from them when errors delusions corrupt opinions and prejudice against the truth are gotten into the head or heart it s not an easie thing to get them out Many wonder that Ministers should not convince unlearned and weak men of their errors and take them off from their opinions and prejudices but they should consider some men will not be convinced either by God or man These here were not convinced by God nor the Pharisees by Christ John 15.6 7. 10. Chap nor the Athenians by Paul Acts 17. Verses 21 22. And it came to passe in the twelfth yeer of our captivity in the tenth month in the fifth day of the month that one that had escaped out of Jerusalem came unto me saying The City is smitten Now the hand of the Lord was upon me in the evening afore he that was escaped came and had opened my mouth untill he came to me in the morning and my mouth was opened and I was no more dumb HEre the 3 general part of the Chapter takes place and is a denunciation of judgement against those that
escaped as the destruction of Jerusalem from the 21. vers to the 30. and this is set out or amplified 1. From the time and occasion of it vers 21. 2. From the efficient cause vers 22. 3. From the moving causes vers 24 25 26. 4. From the finall cause which is in the 29. vers Vers 21. In the twelfth year of our captivity in the tenth month in the fifth day of the month How long this was after the taking and smiting of Jerusalem will appear by comparing Jerem. 52.5 6 7. with this verse In the eleventh year of Zedekiah in the fourth month in the ninth day of the month the City was broken up The captivity of the Jewes began with Zedekiahs reign for that time he was made King Jehoiachin was carryed away captive into Babylon 2 Kings 24. Now this was in the twelfth year of the captivity the tenth month in the fifth day of it so that it was a year and six months wanting four dayes before this tydings of Jerusalems being smitten came to Ezekiel One that had escaped out of Jerusalem came unto me saying Many perished in Jerusalem by the famine and plague in the time of the Siedge many were slain at the taking of it yet some escaped and its probable they hid themselves in holes woods among the mountains or fled to Aegypt one of which after so long a time as a year five months and sixteen dayes came to Ezekiel and told him The City was smitten it s without question he and others had heard somthing of Jerusalems condition before but no certainty The City is smitten The word for smitten is from Nacah which notes so to smite as not to misse it was certainly smitten The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City is taken The Vulgar Vastata est civitas The City is laid waste Broken up as in Jerem 52.7 This was sad News he brought that Jerusalem that famous City that City of God was destroyed Vers 22. Now the hand of the Lord was upon me This expression we had in the 1. Chap 3. Chap 3.14 The hand of the Lord was strong upon me And here by the hand of the Lord is meant Vis Prophetica or Afflatus Propheticus Prophetical breathings of Gods Spirit were upon the Prophet whereby he was inabled to speak freely and boldly concerning the state of the Jews in Judaea that had escaped God informed the Prophet how things were at Jerusalem before the Messenger came In the evening afore he that was escaped came The evening was the beginning of the day among the Jews and so of much esteem and God then by his Spirit visited the Prophet And had opened my mouth untill he came to me in the morning In the 24. Chap God had told the Prophet that one should escape and bring him tydings of things at Jerusalem and that in that day his mouth should be opened and here it s made good The opening of the mouth implyes 1. Materiam loquendi Matter of speaking 2. Libertatem loquendi Freedom of speaking 3. Occasionem loquendi Opportunity of speaking All these concur'd here he had matter given in to speak unto those that were escaped and flattered themselves they should live and recover their losses he had freedom Jerusalem being smitten boldly to maintain what he had formerly prophesied against Jerusalem and occasion Ministred unto him from the mans coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fer untill were better rendred when so Sa in his notes upon the place hath it donec procum saith he There was a sweet harmony and correspondency between what the Prophet received from the Spirit of God and that which this Messenger faithfully related unto him My mouth was opened and I was no more dumb After this he was so fill'd with the Prophetical Spirit that he was silent no more but prophesied freely and frequently unto them First Observe Gods people are sometimes under long afflictions In the twelfth year of our captivity They had endured many miseries in a forraign Land amongst a barbarous people twelve years Numb 20.15 We dwelt in Aegypt a long time and the Aegyptians vexed us and our Fathers Aegypt was an house of bondage and vexation unto them and when they were brought out God threatned them that if they would not observe all the words of his Law to do them and fear his glorious name he would make their plagues great and of long continuance Deut. 28.59 And this captivity of theirs was so long that they thought God had forgotten them Lament 5.20 Wherefore dost thou forget us for ever and forsake us so long time Seventy years time they lay in Babylon which was no better then an iron furnace Ezekiel Daniel and other Godly Ones were in this condition Secondly Observe That when utter dessolation comes upon places and Gods judgements are severe yet some have their lives for a prey One that had escaped came Ezek 9.5 The slaughter-men are commanded to shew no pity but to slay utterly old and young both maids little children and women only the marked ones they must not touch its probable this man that escaped was one of the marked Ones for he had a special care to come and inform Ezekiel what had befallen them and the City that so he might bear witness both to the truth of Jeremies and Ezekiels prophesies had he been a wicked man he would hardly have come to the Prophet into Babylon but whoever he was he escaped famine plague and sword which cut off thousands of others Thirdly Observe Ancient renowned and priviledged Cityes have their periods and dissolutions Jerusalem was very ancient there is mention of it in Joshuah's dayes Josh 15.8 She was famous throughout the earth call'd the Gates of the People for the resort unto her Ezek 26.2 She had choice priviledges she was the holy City Isa 48.32 The City of the Lord of Hoasts Psal 48.8 The City of Solemnities Isa 33.20 The valley of Vision Isa 22.1 The perfection of beauty Lament 2.15 The City judged by all to be impregnable Lament 4.12 But whatever Jerusalem was here 's the conclusion Jerusalem is smitten broken in pieces and laid utterly waste Kings Princes Nobles Counsellours Judges Prophets Priests People all were smitten In Rev 8.12 it s said The Sun Moon and Stars were smitten a third part of them but here the Sun Moon and Stars and Orbs they were in were wholly smitten O what darkness was then upon the face of the Jewish earth All created and artificiall glory is subject to smiting let not your hearts be taken with Sun Moon or Starres with Cities and the glory of them c. Fourthly Observe The faithfulnesse of God in performing what he foretells and promises Chap. 24.26 27. It was hinted to the Prophet that one should escape the fury of the Babylonians and bring the news of Jerusalems destruction and that That day his mouth should be opened and he should speak and is it not
to be miserable all our dayes yea and our posterity after us but their thoughts were otherwise they looked to inherit the Land and be great Ones in it because of their number Men in straits and out of straits make lyes their refuge which prove their ruine Isa 28.15 17 18. Jer 7.4 14.15 Chap 27.14 15 16 17. Secondly Observe Expectation of Promises to be perform'd unto us not performing the conditions required is foolish and vain The Land is given us for inheritance the Lord hath promised us that we shall inherit the Land they minded the promise but forgat the condition which was That they should keep his judgements Levit 25.18 Walk in his statutes Levit 26.3 4 5 6. then they should be blessed in the Land and dwell safely in it Yea they were to observe all the statutes and judgements of the Lord Deut 11.31 32. and if they did not the Lord threatned to cast them out of his sight Jer 17.15 and out of the Land Jer 16.13 These things they forgot catching hold of the promise saying The land is given us for inheritance It s madnesse and folly to look that God should perform what he hath promised when we perform not the condition of the promise When God promises a thing conditionally the condition must be performed else the Lord is not obliged 2 Chro 7.14 If my people which are called by my name shall humble themselves and pray and seek my face and turn from their wicked wayes then will I hear from Heaven and will forgive their sin and will heal their land Had they performed the conditions here required their Land had been healed and not laid waste Thirdly Observe The way multitudes go is no argument for the rightnesse and warrantableness of that way These Jews were absolutely mistaken yet they were many the most judged the same thing and went the same way The greatest part of people every where mistake cry peace peace when war and death are at the dores The old world could not justifie its way because all walkt in it except Noah and two or three more it s not safe to be of the multitudes mind and to tread in their steps For broad is the way that leads unto destruction and many there be go in thereat Argumentum turpissimum est turba The Prophet counsel'd the Jews Ezek 20.18 not to walk in the statutes of their Fathers nor to observe their judgements but to walk in the Lords statutes and judgements and to do them better be alone in Gods way then be with multitudes in a false way Fourthly Observe The true children of Abraham may be known by their works These Jews stuck upon this much that they were Abrahams seed Abraham was one and we are many We come from his loyns and the Land was given to his seed for an inheritance and who should inherit it but we who are his seed and so the right heirs unto it If it be true which you assert you shall inherit the Land if you be the seed heirs of Abraham it shall be so but come let us try that by your works saith God Ye eat with the bloud and lift up your eyes towards your idols and shed bloud ye stand upon your sword work abomination and defile every one his neighbours wife And are these the works of Abraham he did no such things were you the children of Abraham ye would do the works of Abraham keep the Covenant as he did ye would fear honour love and obey me deal justly live chastly and do good in your Generation These things you do not therefore you are not his children his heirs have no right to the Land Verses 27 28 29. Say thou thus unto them Thus saith the Lord God As I live surely they that are in the wastes shall fall by the sword and him that is in the open field will I give to the beasts to be devoured and they that be in the forts and in the caves shall dye of the pestilence For I will lay the Land most desolate and the pomp of her strength shall cease and the mountains of Israel shall be desolate that none shall passe through Then shall they know that I am the Lord when I have laid the Land most desolate because of all their abominations which they have committed IN the 27. 28. verses the judgements threatned are particularly mentioned 1. The sword for those in the wastes 2. The devouring beast for those in the fields 3. The plague for those in the forts and caves 4. Desolation for the land and mountains 5. Cessation of strength and the pomp of it All these confirmed with an oath Vers 27. As I live The vain confidence of these Jews so provoked God that he swears they shall not inhabit the Land and that by his life As sure as I am the living God ye that are so guilty of such great sins and so unlike unto Abraham shall be rooted out and destroyed Surely they that are in the wastes shall fall dy the sword After the destruction of Jerusalem many got into other Cities and Towns which had been plundered fired and spoyled thinking that there would be safety for them but God would cause some to search those places and sheath their swords in the bowels of the Jewes hid in them The Hebrew for by the sword is Bachereb in the sword but ב here is by Him that is in the open field will I give to the beasts to be devoured Some in this time of common calamity kept in the open fields or in the face of the fields as the Hebrew is fearing to venture into any Town or City and so promised to themselves security there but the fields were no shelter unto them God had Lyons Bears Wolves and such wilde beasts which found them out teared them in pieces and devoured them They that be in the forts and in the caves shall dye of the pestilence Some were got into strong forts others were hid in caves of the earth where none could find them or come at them these seem'd to be out of all danger but the pestilence and famine could reach them there In that Land were forts rocks holes to hide men in Isa 2.13 1 Sam 13.6 Josh 10.16 1 Sam 24.3 Judges 6.2 Vers 28. For I will lay the land most desolate Canaan was a land abounded with all good things it flowed with milk honey and was the glory of all Lands Ezek 20.6 Yet this Land would God lay most desolate Shemamah Vmeshammah desolation desolation it should be a wilderness extreamly desolate The pomp of her strength shall cease In the 7. Chapter 24. vers we had these words I will also make the pomp of the strong to cease and Chap 30.18 The pomp of her strength shall cease The Land shall be so battered wasted consumed that she shall no more trust in any strength of hers Junius refers it to the Ark or Sanctuary call'd the excellency of their
Jer 25.34 35 36. Howl ye shepherds cry and wallow your selves in the ashes ye principal of the Flock for the dayes of your slaughter and of your dispersions are accomplished and ye shall fall like a pleasant vessel They should have no way to flee or escape cry and howl they might their Pastures should be spoiled and themselves destroyed The shepherds had been preserved like a pleasant vessel in the hand of God he esteem'd them but now being so vile they should fall be broken and not esteemed at all See Jer. 23.1 2. Zech 11.17 This hath been made good in our dayes against the Political and Ecclesiastical shepherds have not our Princes Nobles Prelates and their Officers for their feeding themselves not feeding the Flock for their ruling them by force and cruelty have they not had God against them been deprived of their fat and sweet morsels have they not been turn'd out of their places and suffered justly for their demerits The oppressions in State and Church were such that the Flock had perished had not God appeared for it against those Lyons and Wolves their sins were provoking and drew the fury of God upon them Thirdly Observe Those sheep that are under oppressing and devouring shepherds God will relieve and set at liberty I will deliver my flock from their mouth that they may not be meat for them Many years had his Flock been molested by wicked Princes Priests and Prophets they had eaten up many of his Flock and the rest were in danger of devouring but the Lord had a care of them and pull'd them out of their jawes the poor sheep could not withstand their violence They were like young Lyons among the flocks which go through tread down and tear them in pieces and none can deliver Micah 5.8 But though the sheep had no man able to deliver them from these Lyon-like shepherds yet God was able to do it and did it he was a Lyon to these Lyons and tore them in pieces rescuing his Flock It s not long since we were under such shepherds who made us meat to their teeth eating up our Estates Liberties and Lives they oppressed and devoured us and who durst appear for us if any did they felt the jaws and claws of these Lyons but God at last arose for us and hath driven away those shepherds and delivered us from being meat to their mouths Verses 11 12 13 14 15 16. For thus saith the Lord God behold I even I will both search my sheep and seek them out As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek out my sheep and will deliver them out of all places where they have been scattered in the cloudy and dark day And I will bring them out from the people and gather them from the Countreys and will bring them to their own land and feed them upon the mountains of Israel by the rivers and in all the inhabited places of the Countrey I will feed them in a good Pasture and upon the high mountains of Israel shall their fold be there shall they lye in a good fold and in a fat Pasture shall they feed upon the mountains of Israel I will feed my flock and I will cause them to lye down saith the Lord God I will seek that which was lost and bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick but I will destroy the fat and the strong I will feed them with judgement THese verses set before us Gods care and comfortable provision for his Flock which is the second generall part of this Chapter and they have in them First Gracious promises 1. A promise of seeking out the sheep vers 11 12 16. 2. A promise of reducing them vers 13 16. 3. A promise of feeding them being reduced vers 13 14 15. 4. A promise of healing the broken and the sick ver 16. Secondly A Declaration how God will deal with the fat and strong ones vers 16. Vers 11. Behold I even I will both search my sheep and seek them out You think much to look after my sheep but Behold I even I that am the great shepherd the great God infinitely distanced from you will both search and seek them out The word for search is Bikker which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require it notes searching out what they had done with them and requiring them at their hand Junius hath it Reposcam and the French ie redemanderay mes brebis I will earnestly ask again my sheep and seek them out with understanding and judgement so Darash signifies Vers 12. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek c. When some great storms by wind rain thunder lightning or wilde Beasts have been in the field among the flock and they are scattered here and there then the shepherd hastens to them sees whether any be wanting and if so seeks up and down till he finds them and so brings them together again which is a great mercy to the scattered sheep and as great a comfort to the shepherd so would God seek out his sheep that were scattered into severall places and would deliver them They had met with storms and wilde Beasts which had devided and scattered them and God like a choice shepherd would seek them out and have a special care of them In the cloudy and dark day The Hebrew is Beiom gnanan vagnaraphel In the day of a cloud and of darkness thick darknesse so the word signifies It was a day of a cloud or a cloudy day when the Chaldaean army besieged Jerusalem then many were scattered and driven into neighbour Nations and it was a day of thick darknesse when the City was broken up the Temple burnt Zedekiah's eyes put out the Princes and Nobles put to death many carried captive into Babylon and the rest dispersed into woods caves mountains and other places Vers 13. And I will bring them out from the people and gather them from the Countreys God finding his sheep scattered into several Nations where they met with hardships he graciously promises to bring them out of those Nations they should not alwayes be amongst their enemies who were no better then wilde Beasts unto them This hath an aspect to Gods gathering his Elect out of the several quarters of the world And will bring them to their own land and feed them upon the mountains of Israel by the rivers Being gathered out of forraign Lands God would bring them into their own Land viz into Canaan a Type of the Church they should both possess their Land and be put into a Church condition again and he would feed them with his Word Ordinances and put them into a better State then ever This refers to the times of Christ and the Gospel then
toward his servants and his indignation towards his enemies God will put a difference between his people and his enemies for the one he will put forth his power for their good and for the other he will let out his indignation for their destruction Thirdly Observe God takes notice how the hearts of men stand towards his people whether they love them or hate them Esau and his posterity hated Jacob and his posterity and this the Lord noted not only doth he observe what they do to his but also what spirits they have towards his Esther 9.1 The Jews had rule over them that hated them The Lord regarded the spirits of the Babylonians how malicious they were towards the Jewes Fourthly Observe The nature of hatred is lasting and destructive Thou hast had a perpetuall hatred and hast shed the bloud of the children of Israel This hatred had lasted above 1200 years it was an hatred of Ages it ran through Generation after Generation and lasted from Esau's dayes to the Babylonish captivity and notwithstanding it was so old yet it had so much spirit and life in it as to shed the bloud of Israelites Hatred is implacable and seeks the utter extirpation of what it hates Cain hated Abel and slew him the Jews hated Christ and they were restless till they had cut him off from the Land of the living David tells you Psal 25.19 what is the true nature of hatred saith he They hate me with cruell hatred not that any hatred is gentle For the mercies of the wicked are cruell Pro 12.10 but all hatred is cruell and bloudy it would tear the party hated in pieces and shred him as hearbs for the pot Fifthly Observe God is much incensed against them who deal harshly with his people being in a suffering condition These Edomites were bitter and bloudy to the Israelites when they were in great affliction deprived of all their outward comforts and fled for their lives they being Cognati faederati vicini should upon those accounts have had pity on them or if not on those respects yet for that they were men and what befalls one condition of men may befall another but they shewed them no mercy they shed their bloud in the day of their calamity and therefore God was wroth laid waste their Cityes and shed their bloud Obad 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Thus God made good what he gave out by the mouth of Solomon Pro 17.5 He that is glad at calamity shall not be unpunished Verses 6 7 8 9. Therefore as I live saith the Lord God I will prepare thee unto bloud and bloud shall pursue thee sith thou hast not hated bloud even bloud shall pursue thee Thus will I make Mount Seir most desolate and cut off from it him that passeth out and him that returneth And I will fill his mountains with his slain men in thy hills and in thy valleyes and in all thy rivers shall they fall that are slain with the sword I will make thee perpetuall desolations and thy Cityes shall not return and ye shall know that I am the Lord. IN these verses Gods proceeding against the Edomites is more particularly laid down 1. Here is the destruction of themselves vers 6. 8. 2. The desolation and misery of their Countrey vers 7. 9. 3. The confirmation of both these by an oath vers 6. Vers 6. Therefore as I live saith the Lord God Of this divine oath hath oft been spoken it s used sometimes to confirm promises as Isa 49.18 19. but most frequently to confirm threatnings which are hardly believed Seeing thou hast been unbrotherlike unnatural to the Jews in shedding of their bloud Therefore as I live as sure as I am the living God I will prepare thee to bloud thou thinkest thy self secure and that no mischief shall come upon thee but let not me be the living God if you escape so I will prepare thee unto bloud The Hebrew is Because I will make thee unto bloud that is I will fit thee prepare thee unto bloud I will order things so that thy bloud shall be shed Efficiam ut gladio cadas Thou shalt be cut off by the sword And bloud shall pursue thee Gods oath we may refer to these words and read the verse thus As I live saith the Lord God because I will prepare thee unto bloud even bloud shall pursue thee By bloud here we may understand either the bloud of the Jews which they had shed and cryed for vengeance like the bloud of Abel or by bloud may be meant bloudy men those are thine enemies they shall pursue thee and shed thy bloud without pity Sith thou hast not hated bloud The Hebrew is im lo dam sanetha si non sanguinem odio habueris so Montanus Some make these words im lo to carry the form of an oath thus If thou dost not suffer for thy hatred of thy brethren let me not be the true God Several wayes men render these words but Piscators the French and our translation are most approveable Because or Sith thou hast not hated bloud or If thou hatest not bloud The Edomites did not hate shedding of bloud but were glad of that opportunity they had to cut off the Jews that so they might ingratiate themselves with the Babylonians Vers 7. Thus will I make Mount Seir most desolate Mount Seir is put for the Land of Idumea which was a pleasant and fruitfull Land but this would God make desolation even desolation that is most desolate it should be void of inhabitants And cut off from it him that passeth out and him that returneth God would do by Idumea as men do by a Wood cut down the great Trees and the lesser even every Tree and every Bush so not only the great Ones in Idumea but the meaner sort such as travelled from place to place to get a living those that carried out commodities and those that brought them in they should all be cut off there should be none left to tread in her paths Vers 8. And I will fill his Mountains with his slain men Idumea had many mountains which formerly were fill'd with sheep and oxen but now they should be fill'd with the carkasses of slain men which shews the greatnesse of the slaughter that should be made of the Idumeans Such a generall destruction of them there should be as that in all places the dead should lye in the hills in the valleys and in the rivers they fled to those places to secure themselves from the Chaldaean Army and there they slew them and made them meat for the Fowles of Heaven and Fish in the waters Vers 9. I will make thee perpetual desolations There is another Scripture speaking thus much that Edom should not only be desolate but desolate for ever as Jerem 49.17 18. it should be made like Sodom and Gomorrah none should abide or dwell there
be nothing but the very Land I will take that for a possession so shall I enrich my self inlarge my borders and become great Such thoughts and hopes were once in Tyrus she looked to be made by the sufferings of Jerusalem Ezek 26.2 Tyrus said against Jerusalem she is broken that was the Gates of the people she is turned unto me I shall be replenished now she is laid waste Tyrus expected that Jerusalem being ruined all the trading should come to her that the great concourse of people Jerusalem had should enter her Gates and tread her Streets Obadiah tells us that the Edomites laid hands on the Jewish substance in the day of their calamity vers 13. They coveted their wealth thirsted after their Land and sought to advance themselves by their ruins Secondly Observe The desires hopes and expectations of the wicked come to naught The Edomites coveted Canaan hoped and waited for it but the Lord was there and disappointed them they were shortly after the destruction of Jerusalem destroyed by the Babylonians Jer 27.3 6. God had given them into Nebuchadnezzars hand David tells you Psal 112.10 That the desire of the wicked shall perish and Solomon saith Prov 10.28 That the expectation of the wicked shall perish they desire and expect the fulfilling of their desires but themselves their desires and expectations come to naught in Prov 11.23 Solomon hath a strange expression it s this The expectation of the wicked is wrath Do men look for wrath No but the event of their expectation is such they meet with the wrath of God these Edomites looked for the Land of the Jews and lost their own Thirdly Observe The Lord keeps and disposes of Lands as he pleases He was in Canaan The Lord was there he was patron of it he kept it out of the Edomites hands he reserved it for his people again Hence Obadiah ver 17. saith The house of Jacob shall possesse their possessions They shall come again and inhabit their Countrey which God reserved for them Jer. 49.1 2. When the ten Tribes were carryed away the Ammonites who dwelt neer the Tribe of Gad intruded into it and the Cityes of it but see what God saith in vers 2. Behold the dayes come saith the Lord that I will cause an Alarm of war to be heard in Rabbah of the Ammonites and it shall be a desolate heap and her Daughters that is lesser Towns shall be burnt with fire then shall Israel be heir unto them that were his heirs Israel shall return out of captivity and possess his own Land and the Ammonites also which for a season got part of his Fourthly Observe Whatever the fate of a Land is whatever calamities it lyes under yet the Lord is not far from it he is in it Judaea was laid waste the Temple and Cityes in it ruined man and beast cut off enemies on all sides seeking to get it in whole or in part and notwithstanding it was in such a case in such danger The Lord was there God is said to dwell in darknesse Ps 18.11 He made darknesse his secret place Here was a Land of darknesse and God hid himself in it he was there though the Edomites saw him not When Babylonians lay waste Sion drive out the inhabitants thereof yet they cannot drive out God he is in Sion and will abide in Sion The Bear out of the wood not long since was wasting and the wild beast of the field devouring they drove many out of our Sion but they could not drive God out he was here when the face of all things was lamentable Vers 11. Therefore as I live saith the Lord God I will even do according to thine anger and according to thine envy which thou hast used out of thy hatred against them and I will make my self known amongst them when I have judged thee In this and the two next verses you have a further discovery of Mount Seirs sins and how God would deal with the inhabitants thereof and all confirmed by oath I will even do according to thine anger Thou hast been angry with my people yea angry unto death and I will do accordingly not that God would be angry but he would punish them severely for their anger Anger is not a boyling of the bloud and spirits about the heart as some have made it for that is rather an effect then the nature of it Ira est appetitio reddendi malum ei qui malum retulit It s an inordinate desire of returning evill to him whom we conceive hath wronged us And according to thine envy The Edomites envyed the Jews who prospered into a Kingdom and grew renowned Ezek 16.13 14. The nature of envy is to grieve at the good of another man and to think it an evill to our selves that we are exceeded by others in any thing Invidia est tristitia de bono alieno aestimato ut malo proprio quatenus per bonum alienum apprehendimus nos ab altero superci an envious man is afflicted that any is equall to him or above him Which thou hast used out of thy hatred against them Hatred is an enmity of the appetite to things or persons apprehended contrary to its good and contentment The Edomites looked at the Jews as enemies as contrary to their good and content and so hated them There is a twofold hatred or rather two degrees of hatred the first is aversion which only flies from what is hated we hate Toads Serpents and such venomous creatures and flye from them the second is persecution which pursues the thing hated to destruction the one respects the evill simply the other the thing or person in which the evill is apprehended to be with this last kind or degree of hatred were the Edomites infected and so envying them sought their ruine And I will make my self known amongst them when I have judged thee I will execute judgement upon thee deliver thee and thy wealth into the hands of thine enemies and my servants shall behold my glory in punishing thee and my mercy in delivering them my people shall know what a God I am when I have visited you for your hatred envy and wrath against them they shall find me a God exercising mercy as you have found me a God executing judgements as I have made my self known to you in my power and justice so I will make my self known to them in mercy and loving kindness First Observe One sinful affection sets others on work The Edomites hatred set their anger envy on work They used these out of their hatred of the Jews they hated them and that hatred stir'd up their anger to do them harm and their envy to persecute them unto death The Apostle saith of love 1 Cor. 13.4 5. It envies not it is not easily provoked it thinks no evill But hatred envies is easily provoked and thinks nothing but evill it s a root of bitterness and brings forth bitter fruit it makes use of
other affections to accomplish its ends Jealousie kindles anger and casts forth hatred fear sets grief and despair on work The affections are seated so near one another in the heart that if one move sinfully the rest are ready to stir and accompany the same Let us look well to our affections for they are dangerous things Solomon knew it and therefore Prov 4.23 counsels us to keep our hearts with all diligence Secondly Observe God will deal with men not only according to their evill actions but according to their evill affections also I will even do according to thine anger and according to thine envy Men are convinced they must be responsive for evill actions but not so for evill affections The Lord puts it out of doubt here and swears to it As I live saith the Lord God I will even do according to thine anger c. Mat 5.22 He that is angry with his brother without a cause shall be in danger of judgment Rev 21.8 The fearfull shall have their part in the Lake which burneth with fire and brimstone Edoms rejoycing is mentioned Obad 12. among the sins caused God to cut her off John 3.19 This is the condemnation that light is come into the world and men love darknesse God will deal with men for their sinful fear sinful joy and sinful love for sinfull affections as well as sinfull actions Hence are we counselled to put away all bitternesse wrath and anger Ephes 4.31 To mortifie inordinate affection Coloss 3.5 Thirdly Observe After the insulting enemies of Sion are punished God will shew kindnesse unto Sion she shall have expressions of his love I will make my selfe known amongst them that is those of Sion after I have judged thee that is the Edomites they insulted over the Jews and added affliction to affliction which the Lord visited them for and then comforted his afflicted people The Babylonians were bitter enemies to the Jews they insulted over them and said Sing us one of the songs of Sion Psal 137.3 for which you may see how God would deal with them Isa 13. The Medes should destroy them and that without pitty and what then Chap 14.12 3. The Lord will have mercy on Jacob and will yet chuse Israel and set them in their own Land they shall rule over their oppressors and have rest from their sorrows After Sennacheribs Army was destroyed by the Angel of the Lord which insulted over the Jews and spake blasphemous things against God and Hezekiah did not God express love to Hezekiah and in him to all the Jews in granting him fifteen years more unto his dayes Isa 37. 38. When God had judged the Egyptians he brought forth the Jews seated them in Canaan and shewed them not a little kindnesse there Acts 7.7 Verses 12 13. And thou shalt know that I am the Lord and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel saying They are laid desolate they are given us to consume Thus with your mouth ye have boasted against me and have multiplied your words against me I have heard them THeir blasphemies against God and Israel are here set down and the notice God took of them Vers 12. Thou shalt know that I am the Lord and that I have heard all thy blasphemies The Hebrew is thus Thou shalt know that I the Lord have heard all thy blasphemies The Edomites spake freely against the Jews thinking God had cast them off and cared not for them but when he should judge and punish them then they should be convinced that he had heard their blasphemies The word for blasphemy is Neatzah from Naatz to despise contemptuously to provoke Kirker saith it s to provoke contumeliis convitiis verbis maledicis with reproachful and cursed speeches Junius hath it omnes irritationes tuas all thy provocations the Septuagint French and others have it blasphemies Which thou hast spoken against the mountains of Israel By mountains of Israel the Land and people of Israel are intended that Land was full of mountains and among others there was the mountain of the Lord Psal 24.3 and they spake against that mountain with the rest Saying they are laid desolate Are these words so evill as that they should be judged blasphemy its not to be doubted but they said more though it be not here expressed Obad vers 12. Edom spake proudly in the day of Jerusalems distresse She insulted and gloryed in the sufferings and desolations of the people and Land Where is your Temple and City said they that stood on Mount Sion where are the Cattel that fed upon the Mountains and were for sacrifices They are laid desolate now where will you have sacrifices and whither will ye go to sacrifice Thus they spake blasphemously They are given us to consume The Jews are now destroyed and gone into captivity they shall never return to take possession of these mountains again they are now given to us to be a prey but who gave them they declare not God did not give them unto the Edomites and no other could for the Land was the Lords they took the Mountains of Israel their covetous hearts would have them vers 10. and what would they do with them Consume them saith our Translation but the Hebrew is Leaclah ad commedendum to eat that is to bring them under our power and to make use of for our good Vers 13. Thus with your mouth ye have boasted against me Ye have magnified against me saith the Hebrew you have spoken great words your mouth hath been wide open against me and hath lift you up above me or against me Obad 12. is thus Thou hast magnified thy mouth which is rendred Thou hast spoken proudly Qui impudenter obloquuntur alteri subsannant illum jactando seipsos dicuntur magnificare os suum Jer 48.26 Moab magnified against the Lord that is magnified his mouth against him by speaking arrogant words Ezek 25.8 Moab said Behold the house of Judah is like unto all the Heathen When men speak proudly insolently against God or his people they do magnifie with their mouths or magnifie their mouths And have multiplyed their words against me They spake much more then is expressed They multiply words The Hebrew word for multiply here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athar which signifies Verba fundere magna copia verba fortia as in prayer these Edomites did multiply words words against the Lord and their words were stout against him I have heard them Though you thought me shut up in the Heavens that I could not hear at so great a distance or that I minded not the affairs of the world especially what words one Nation speaks against another yet saith God I have heard them First Observe The Lord takes notice of all the bitter reproachfull and provoking speeches which wicked ones do utter against the Church and People of God I have heard all thy blasphemies which thou hast spoken against the Mountains
then they will remember their evill doings their bitterness against Christians and bloudynesse against Christ and loath themselves for the same Zech. 12.10 Rev. 1.7 Thirdly Observe Where repentance comes it makes a change in mens judgments affections and lives They should loath themselves in their own sight for their iniquities and for their abominations What they approved of before delighted in and practised that they should look upon as abominable loath and turn from Repentance begins in mens minds and judgements altering them and when they are altered the affections and conversation will alter when the Prodigall repented there was a change inward and outward Vers 32. Not for your sakes do I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel IN this Verse is comprehended the ground of all the gracious and great Promises specified in the words before and following And 1. It is expressed Negatively It is not for your sakes 2. Implyed Affirmatively It is for the Lords sake Not for your sakes do I this God saw nothing in them to move him to bring them out of Babylon or to do ought for them in Babylon but he beheld that in them which might have moved him to destroy them he saw how they profaned his holy name among the Babylonians vers 21. he saw how they intended to turn heathens and worship wood and stone Ezek. 20.32 Being Gods people they thought God was bound to do much for their sakes and that he should not deal justly with them if he did not mind them do for them see how they expostulated with God Isa 58.3 Wherefore have we fasted and thou seest it not wherefore have we afflicted our soul and thou takest no knowledge They did in effect tell God he dealt not well with them they deserved better things at his hands than they had therefore said the Lord here Not for your sakes do I this Be it known unto you Take notice that what conceits soever ye have of your own worth or deserts because ye are my people and of the seed of Abraham my friend yet I do not bring you out of Babylon for your worth or merits sake I do nothing upon that account and proclaim it openly unto you and all the world Be ashamed and confounded for your own wayes Your wayes are so far from meriting at my hands that they merit not at the hands of men they are of that nature as you ought to be ashamed and confounded for them of the words ashamed and confounded was spoken Chap. 16.52 54 61. First Observe Men are apt to think they deserve something at Gods hands The house of Israel thought she had suffered a long and sore captivity and having fasted and mourned every fift and seaventh month throughout the seaventy years Zech 7.5 she conceived God now should deal unkindly yea unjustly if he should not do some great thing for her now it was just for him to remember all her tears sighs prayes fastings and sufferings to set her at liberty and give her repossession of her Land rewarding her with old and new priviledges Matth. 7.22 Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderfull works They thought they had merited Heaven by their doings and looked for some wonderful reward for their wonderful works The labourers which came into the Vineyard at the third and sixt hours thought they deserved more of the Lord of the Vineyard than they that went in at the ninth and eleventh hours Matth. 20. Prone is corrupt nature to conceit it merits somewhat at the hands of God But Secondly Observe Mens wayes are such as they ought to be ashamed of themselves and fear destruction from God for them Be ashamed and confounded for your own wayes O house of Israel they are such as you should blush at and loath to behold and make you fear least my judgements should sieze upon you for them Nehem. 9.30 31. What saith he of them Lord thou gavest them into the hand of the people of the Lands that is thou didst cast them into captivity for their own wayes and what then Neverthelesse for thy great mercies sake thou didst not utterly consume them They had cause to fear consuming had not mercy and great mercy stepped in they had been utterly consumed So Jeremy Lament 3.22 It is of the Lords mercies that we are not consumed If it be mercy that our persons are not destroyed what do our works or wayes deserve from him Thirdly Observe The Promises God makes unto and the mercies he bestows upon his people are free and for his own sake Not for your sakes do I this saith the Lord God be it known unto you I have promised To sprinkle you with clean water to put a new heart into you to give you my spirit to save you from all your iniquities to bring you again to Sion to give you many mercies there to do you much good but these I do not for your sakes you deserve them not but for mine own sake for mine own honour and name as vers 22. I do not this O house of Israel for your sakes but for mine holy names sake For mans sake come judgements the earth was cursed for Adams sake Gen 3.17 For Achans sake the Israelites fell and fled Josh 7. For Jonas sake the Sea was tempestous Jon 1.4.12 But when mercies come at Land or Sea it is for the Lords own sake He made all things for himself Prov 16.4 for his own names sake and what good soever he doth to any Nations or Persons is not for your sakes but for his own holy names sake When the Jews were neer destruction he wrought for his names sake Ezek 20.9 So when we were neer to destruction oft times in these Nations the Lord wrought for his own names sake not for our sakes Let us give God the glory of what he hath done for our Nation and for our selves and say Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Vers 33 34 35. Thus saith the Lord God In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cities and the wastes shall be builded And the desolate Land shall be tilled whereas it lay desolate in the sight of all that passed by And they shall say this Land that was desolate is become like the Garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited IN these Verses the Lord proceeds in Temporal Promises and tells them what he will do for them after he hath cleansed them from their sins 1. Their Cityes and waste places shall be re-edified 2. Their Cityes shall be inhabited 3. Tillage of the Land 4.
abundantly Isa 30.2 Vers 36. Then the Heathen that are left round about you shall know that I the Lord build the ruined places and plant that that was desolate I the Lord have spoken it and will do it GOd having through his grace pardoned his people brought them to Sion and bestowed many blessings upon them here the end of all is set down and that is the glorifying of God not only by the Jews but also by the very Heathens Then the heathen that are left round about you After Nebuchadnezzar had laid Jerusalem and Judea waste he fell upon the Ammonites Moabites Edomites Philistims Tyrians and Egyptians and spoyled them therefore our Prophet saith The Heathen that are left some escaped and remained untill the Jews restauration Shall know that I the Lord build the ruined Places They should be so convinced by the return of the Jews and the mercies they enjoyed that they should acknowledg it to be the hand of God that he was faithfull in making good his promise to his people able to save and bountiful in bestowing such mercies upon them The word to build is Banah which sâ—gnifies to build an house distinguished into it's several rooms and parts the Cityes Towns and Houses every where had been ruined and God raised them up again And plant that that was desolate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant signifies the putting of Trees Vines Shrubs or any plants into the earth and to cover them so with earth that they remain fixt therein The Orchards Gardens Vineyards Olive-yards Places of pleasure and profit were laid desolate the Trees Plants Herbs and Flowers were all cut down or pulled up by the roots those place God did re-plant and made as usefull and delightfull as ever I the Lord have spoken it and will do it I have purposed it in my self I have spoken it by Ezekiel and I will do it the Hebrew is I have done it a Preter Tense for a Future which is frequent as Isa 46.11 I have purposed The Hebrew is Jatzarti I have formed I have created the Preter Tense for the Future as the former and following words do shew I have spoken it I will also bring it to passe I will form or create it I will also do it First Observe That though judgement begin at Gods house yet it ends not there The Babylonians first fell upon the Jews and destroyed them and after proceeded to the Heathens they cut off many Nations of them The Sword first did eat the flesh of Jews and then the flesh of Ammonites Moabites Edomites c. When the green Trees are lopped then the Axe cuts down the dry Trees wicked men and Nations are glad when it goes ill with the Church People of God but usually when God hath corrected his own he breaks the Horns the Back and Bones of their and his enemies The Cup of Gods fury began at Jerusalem but it stayed not there it passed thence to Egypt to the mingled people to Vz Philistia Ashkelon Azzah Ekron and Ashdod c. To all the Kings of the North and to all the Kingdoms of the world upon the face of the earth Jer 25.15 16 17 18 19 20 21 22 23 24 25 26. It were an unrighteous thing if God should judge his friends and spare his enemyes and this he acknowledgeth vers 29. Lo I begin to bring evill on the City which is called by my name and should ye the Heathens be utterly unpunished ye shall not be unpunished for I will call for a sword upon all the Inhabitants of the earth saith the Lord of Hosts Secondly Observe Some works of God are so convincing that they cause even Heathens to see and acknowledge the hand of God in them and so to glorifie him The bringing the Jews out of Babylon the re-planting them in Canaan the re-building of their waste places peopling of them re-built and making their Countrey like the Garden of Eden convinced the Heathens so that they said and acknowledged It was the Lord had done these things which was a glorifying of his name Psal 126.1 2. The Babylonians and others said The Lord hath done great things for them when he turned their captivity There is so much of Gods wisdome power mercy bounty in some of his works that they constrain all that behold them to acknowledge him in them see Nehem 9.16 Psal 98.1 2. Isa 52.9 10. Thirdly Observe That Architecture and Husbandry are the work of the Lord. I build the ruined places and plant that that was desolate There is no House no City built but the Lord hath the chief hand therein Psal 127.1 Except the Lord build the house they labour in vain that build it All is nothing without the counsel assistance and blessing of God he teacheth the Carpenters and Masons their Art he inables them to work and blesses them working So for Husbandmen it is God that doth instruct them to discretion and teach them Isa 28.26 they have all their ploughing sowing and planting skill from him This cometh forth from the Lord of Hosts who is wonderfull in counsell and excellent in working vers 29. If a Land be well built with Houses Cityes Castles it is the Lord that builded them if it be well tilled and planted with Orchards Gardens Vineyards and Nurseries of young Trees it is the Lord that hath tilled and planted them mens Art and Industry are nothing without him Fourthly Observe Gods purposes and promises shall take effect and certainly be fullfilled God is faithfull in what he saith and will perform the same I the Lord have spoken it and will do it He will not go back from his word change his purposes and counsels or falsifie his promises Isa 31.2 He will not call back his words Isa 14.27 The Lord of Hosts hath purposed and who shall disanull it Isa 46.10 My counsell shall stand and I will do all my pleasure Jer 32.42 I will bring upon them all the good that I have promised them There is none wiser than God to advise him so as to alter his purposes or counsels there are none stronger than God to hinder him from making good what he hath purposed and promised Isa 43.13 I will work and who shall let it All the Babylonians could not hinder Gods setting his people at liberty all the wild beasts bryars and thorns in Canaan could not hinder him from bringing them in and making the Land like Eden plentifull and pleasant all the policy and power of Tobiah Sanballat and others could not hinder the building of the Temple and Walls of the City God had promised Jerusalem should be re-built and fenced that the Jews should have their Temple to worship in again and they had them Vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock THe word iddaresh is from Darash which signifies to make
before But there was no breath in them Here were perfect humane bodies as if they had been newly dead or newly formed out of the earth as Adams body was but there was yet no Life in them they were no other then dead carkasses The Coalition of the bones the ascension of sinews flesh and skin upon them argued not life in them but Divine Power acting and ordering them so Verse 9. Prophesie unto the wind Prophesie son of man and say to the wind The word Ruah or Ruach signifies several things Sometimes the Spirit of God as 2 Sam. 23.3 Sometimes an Angel as Job 4.15 Sometimes the soul of a Beast Eccles 3.21 Sometimes the Wind as Job 1.19 Sometimes the breath of Man as Job 12.10 And sometimes the Soul of Man Eccles 12.7 Zach. 12.1 In what sense it 's here to be taken is the question To let other senses passe I conceive here it notes the soul or spirit of Man which is call'd wind or breath here it expresses and declares it's self by breathing which is a wind When all other signes of life fail as speech sight hearing motion c. yet breath oft-times remains and so manifests the soul to be there which is Ruah Chajim the breath of life Gen. 6.17 These bones being brought into the forms of bodies lay destitute of souls and so of life the Prophet therefore is commanded to Prophesie unto their souls If any will understand here by Wind the Spirit of God which is in Scripture compar'd to wind Joh. 3.8 and gives life to the dead Psal 104.30 I shall not contend Come from the four winds O breath and breathe upon these slain that they may live The four winds note out here the four chief parts of quarters of the World East West North and South and the Prophet is commanded to call for the souls of these bodies to come from all quarters where ever they were to breathe upon them that is to enter into them and to cause them to live That he call'd wind before he calls breath now By slain are meant the visional carkasses which lay dead Verse 10. So I Prophesied as he commanded me and the breath came into them The Prophet doing his duty the effect followed he said Come O breath and the spirit soul or breath came into those bodies lay in his view they were animated and thereupon They lived and stood up upon their feet Immediately upon reception of their souls they had life and motion as every bone came to his bone and made up a body so every soul came to its own body and made it to live and to testifie its life by standing up upon its feet An exceeding great Army The bones were many and they being quickned and raised made an Army yea a great an exceeding great Army The word for Army is Chaiil which signifies Vertue Courage and so the words may be rendred They stood upon their feet being of very great Courage First Observe God sometimes puts his servants upon strange imployments even such as seem ridiculous unseasonable impossible He set Ezekiel on work to Prophesie over bones and to say unto them O ye dry bones hear the word of the Lord. This was as if one should water a dry rotten Stick and say Grow God said to Moses Lift up thy rod and stretch out thine hand over the Sea and divide it Exod. 14.16 Here was a strange command and strange work for Moses to do Could his rod or hand divide the Sea Was it not strange work God put Joshuah the men of War and the Priests unto when he appointed them to go seven dayes round about Jericho six dayes together once a day and the seventh day seven times with Trumpets and Rams-horns Joshua 6 So when God commanded Ezekiel to take a tile Pourtray Jerusalem upon it and lay siege against it with Battering-Rams then to set an iron Pan between him and the City for a wall after these things to lie upon his left side 390 days and after that on his right side 40 days were not these strange kind of imployments which God put the Prophet unto Ezek. 4. So Jeremiah must put bonds and yokes upon his own neck and then send them to Kings by their own Embassadors which came to Zedekiah at Jerusalem Jer 27. In all these things there was depth of Wisdom however they seemed unto men Secondly Observe Whatsoever means are used it 's God doth all Here was Prophesie used but that did not the work without God Behold I will cause breath to enter into you and ye shall live God could have done this without Prophesie but that was the means he would use and work in or by We must not neglect means and leave all to God that is tempting the most High neither must we trust to means when used that is to idolize a creature but we must use means and look unto God to be all in them for without him nothing is done and if we make him all in the means we shall make him all after them Thirdly Observe How low deplorable or desperate soever the creature be God can alter it and that easily These dry bones were almost dust and come to nothing their condition was very deplorable and desperate the Prophet himself could not tell what to think of them And did not God alter their condition quickly and with ease He bids the Prophet Prophesie and say Hear the word of the Lord ye dry bones and that being done presently the bones shake come together are cloath'd with sinewâ— flesh and skin receive breath live and stand up Here was a wonderful sudden change wrought with great facility God can make the dry tree to flowrish Ezek. 17.24 Arons rod to bud and blossome Sarahs dead womb to conceive Rivers in high places and springs of water in dry lands Isa 41.18 If God speak but the word these things are done Rom. 4.17 He quickens the dead and calls those things which be not as though they were let God only give a Call and things without life have life and things without beeing have a beeing Jer. 31.15 16 17. Are we in bondage He can easily set us at liberty as he did Peter Are we sick unto death He can easily cure us as he did Hezekiah Are we poor and despicable He can easily inrich us and make us honourable as he did Job when stript of all Are we dead in sins and trespasses that we cannot stir at all towards God or are we dead hearted that we stir poorly towards him He can quicken us in a moment as he did these dry bones so that we shall live move and act vigorously Fourthly Observe There is a mighty efficacy in Gods word when he is pleased to concurr with it and to be present with it in his own Ordinance Ezekiel Prophesies and as he Prophesied there was a noise a shaking of the bones a Coalition of them a compassing them about with sinews flesh and skin an entrance of
professes that neither by his own study aid of Ministers or by his own reading he attain'd any help in Aedificio hco intelligendo but only what he had from Heaven and of himself he saith Chap. 45. Hoc loco praecipuè pauperem meum intelligentiam profiteor Hujus loci mysteria tacitus vereor c. It is good to tremble at the Word of God both what we understand and what we understand not for all is of equal authority and to him that trembles thereat the Lord looketh and will let in light The Vision is dark but God dwells in darkness the Temple and City are dark but Jehovah-Shammah The Lord is there whom we most humbly desire to let out some beams of light whereby we may come to understand something of the incredible sweetness of these dark and deep things It 's not to be expected that I should proceed here as in the former Chapters by speaking to every verse Some I shall pass over Oecol in c 42. and say with Jerome Scio quod nescio Some would have this Temple represented to Ezekiel to be that built by Zorobabel and the Jews after the Captivity but there is much to be said to prove it not to be so 1. That Temple was built in Jerusalem in the place where Solomon's Temple stood but this Temple Ezekiel saw was to be without the City as Interpreters observe from the 45. and 48. Chapters 2. That Temple was for the two Tribes of Judah and Benjamin This of Ezekiel is for the whole body of the Jews all the Tribes are mentioned Chap. 47 48. And strangers had Inheritance here amongst the Israelites Ch. 47.22 Which was not so in Moses Solomon's or Zorobable's time 3. In Zorobabel's Temple there was no such River nor Trees yielding new fruit every moneth as is spoken of Ezekiel's Ch. 47.12 4. God promised Ch. 43.7 to dwell among the Israelites of this Temple for ever which cannot be verified of Zorobabel's Temple and City for the Lord forsook both and delivered them up to the Romans who destroy'd them 5. The Temple our Prophet speaks of was not to be defiled nor the holy Name of God by the House of Israel which should then be Chap. 43.7 8. But Zorobabel's Temple was defiled as you may read in the Macchabees and the Jâ—ws who returned from Babylon defiled the Name of God by their Iniquities as appears Neh. 13. 6. The twenty five thousand Reeds being the length of the holy Portion offered to the Lord and the breadth ten thousand Reeds Ezek. 45.1 cannot be understood of any City or Temple which the Jews should build after their captivity for the twenty five thousand Reeds make forty five miles in length say some fifty and upwards say others and the ten thousand sixteen or eighteen miles in breadth never was any such City built There be many other things differing from what was in Moses Joshuah and Solomon's dayes The measures differ much from those of the Tabernacle and Temple The Land was not divided in Joshuah's time as here it is to the Tribes The Priests and Levites had no portion of Land as here they have There was no such Portion or Oblation for the Prince Their Sacrifices and Oblations are not after the same manner The Altar Chap. 41.22 differs from the Altar of Incense Exod. 30 2. The cleansing of the Sanctuary and putting the bloud of the young Bullock upon the posts and corners of the settle of the Altar Chap. 45.18 19. is a new Ordinance not to be found in Moses Law In Ezekiels division of the Land were no Cities of refuge appointed there would be no need of them Ezek. 44.25 This Vision therefore points out the Introduction of a better hope viz. the Church of Christ under the Gospel Alapide tells us that many Rabbins and Jews referr this Temple and City to the Messiâ—h expecting that he should build them and because this third Temple and new City are not yet built they think the Messiah is not yet come Quod Messias nondum venerit quia tertium Templum nondum est aedificatum In Apocal. 12. Sect. 33. This argument was objected by the Jews to Galatinus who answers it in his 5. Book Ch. 10. and concludes thus Jerusalem Templum de quibus loquitur Ezekiel mysticè intelligenda esse Of that mind is Viega who saith This Vision of Ezekiel's Temple and City nullo pacto ad materialem illam Hierosolymorum Vrbem Templumque illud à Salomone aedificatum sed ad Ecclesiam à Christo in terris fundatam pertinere atque adeo non mysticè sed secundum litteram omnia quae de ejusmodi aedificiis à Propheta describuntur de Ecclesia esse intelligenda quamvis in multis ad Civitatem illam materialem Templumque Salomonis fiat allusio It 's conceived therefore that in this Vision is represented the restitution of the Jewish Church their Temple City and Worship after the captivity not simply but as they were Types of the Church under the Gospel for as we must not exclude these so we must know this is not the principal thing intended That which the Vision doth chiefly hold out unto us is the building of the Christian Temple with the worship thereof under Jewish expressions which began to be accomplished in the Apostles days Act. 15.16 And that the spiritual Temple consisting of believing Jews and Gentiles is chiefly intended we may see from that correspondency between Ezekiel and John in his Gospel and Revelation There be many parallel places in them as Ezek. 37.22 Compared with Joh. 10.16 37.27 Rev. 21.3 Ezek. 38.2 Rev. 20.8 39.1 40.2 Rev. 21.10 40.35 Rev. 11.1.21.15 43.2 Rev. 1.15.14.2 47.1 2.12 Rev. 22.1 2. 48.1 2 3 4 5 6 7. Rev. 7.4 5 6 7 8. 48.31 32 33 34. Rev. 21.12 13 16. There is one thing more also intended viz. the restoring of the Christian Church after its Apostasie and suffering in Spiritual Babylon under Antichrist Many are the breaches rents and ruines of the Christian Church to this day and we may see the Tabernacle of Christ is fallen But it is expected that he Whose appearance was like the appearance of brass with a measuring line in his hand Ezek. 40.3 should come and raise it up and build the ruines thereof bringing in the fulness of Jew and Gentile that so the state of the Church may answer those Prophesies made of it Isa 60.17 18. Ezek. 45.8 There shall be no violence no oppression by Princes or others Hitherto there hath been little else but oppression in all lands and the new Heaven and new Earth wherein dwells Righteousness have not yet been created but are to be expected as things intended in this Vision Vers 1 2 3 4. 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the moneth in the fourteenth year after the City was smitten in the self same day the hand of the Lord was
upon me and brought me thither 2. In the Visions of God brought he me into the Land of Israel and set me upon a very high Mountain by which was as the frame of a City on the South 3. And he brought me thither and behold there was a Man whose appearance was like the appearance of Brass with a line of Flax in his hand and a measuring Reed and he stood in the Gate 4. And the Man said unto me Son of Man behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee for to the intent that I might shew them unto thee art thou brought hither declare all that thou seest to the House of Israel WE are come now to the last part of Ezekiel's Prophesie which is a Typical prophesie concerning Christ and his Church set forth under the Vision of the new Temple City and Kingdom comprehended in these nine last Chapters In which we have 1. The building of the new Temple with the several appurtenances thereof in the 40 41 and 42. Chapter 2. The Ministery Worship and Ordinances of this new Temple in the 43. 44. Chapters 3. The Restitution or Reformation of the whole Land the Common-wealth Kingdom and City with several Ordinances for the Prince and People in the 45 46 47 and 48. Chapters In describing of these the Prophet useth saith Huffâ—nrefferus words and phrases suitable to the state of the Jews he describes as it were the Temple Worship and Land of the Jews Whereas he aims at no such thing but intends the spiritual Kingdom of Christ and the Gospel The scope of this Vision was to comfort the afflicted Jews who being in captivity lamented the desolation of the Temple City and Common-wealth of Israel To the Prophet therefore the Lord shews in a Vision the restauration of them again and not only so but greater things are held out and promised under them as the greatness and glory of the Church under Christ in time of the Gospel of which John speaks Revel 21.22 It 's not an earthly City Temple Jerusalem we are to look at here but a spiritual City Temple Jerusalem viz. the Church of Chrâ—st whose Name is Jehovah-Shammah In this Chapter you have 1. A Preface or Introduction to the Vision 2. A Narrative of the Wall several Courts Gates the Porch of this new Temple and the measures of them In the Preface are five things The Time the Manner the Place the Author and End of the Vision Vers 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the Moneth Here the time is pointed out when this Vision was presented to Ezekiel which was in the 25. year of his captivity so long it was since he with Jehoiakim was carryed into Babylon and kept there His first Vision was in the fift year of his captivity Ezek. 1.2 And this his last Vision was twenty years after in the beginning of the year the tenth day of the moneth which some make to be in the Autumn others in the Spring The fourteenth year after the City was smitten After Jehoiakim had been eleaven years in captivity the City was smitten and utterly laid waste which was in the eleventh year of Zedekiah 2 King 25.2 Jer. 39.2 52.5 From this period or Epoclea is the Vision reckoned fourteen years after the desolation of the City Ezekiel had it Some would prove this year to be the year of Jubilee because it was the 50. from the 18. of Josiahs reign when the Book of the Law was found But that year appears not to be a Jubilaean year Mestlinus makes the year of Jubilee to be in the 10. of Zedekiah's reign and if so this year of the Prophets Vâ—sion was but 16. years after the year of Jubilee and 34. years before the next Jubilee In the self same day The Hebrew is Beetzem haiom in the bone or essence of the day in the body of the day or in the strength of the day when the heat and light were greatest the same words are in Gen. 7.13 where the words are rendered the self same day being an Hebrew form of speech The hand of the Lord was upon me c. The Chaldee saith A Prophetical Spirit from the face of Lord resided upon me others The strength or divine virtue of the Lord was upon me These words we had in Chap. 1. v. 3. where they were opened Here the manner of the Vision is set forth it was by the Spirit of God upon the Prophet enlightning and informing his mind And brought me thither I was brought in mind not in body by the Spirit thither that is to the City that had been smitten but now seem'd to be re-built and so it follows Vers 2. In the Visions of God brought he me into the Land of Israel In those great glorious and wonderful Visions of God wrought in the Prophet by the Spirit of God he apprehended that he was in the Land of Israel beholding not only with the eyes of his mind the things presented unto him but also with the eyes of his body And set me upon a very high Mountain The place where the Prophet had this Vision was in the Land of Israel and upon Mount Sion or Mount Moriah where the Temple was built Moriah is from raah to see this Mount was the Mount of Vision and on it had Ezekiel this glorious Vision Kimohi saith This Mountain is the Mountain of the Temple and this City is Jerusalem on the South Lightfoot on the Temple ch 4. v. 13. The Rabbins conceive the Land of Israel to be the highest of all Lands and Mount Sion or Moriah the highest of all the Mountains in that Land It was a Type of the Church of Christ Heb. 12.22 and therefore it 's represented here to be a very high Mountain and so it was unto John also Rev. 21.10 which words allude to these of Ezekiel The Hebrew for set me is caused me to rest when the Prophet was brought to this Mountain he had rest there is no true rest but in the Church in the Mount of Vision By which was as the frame of a City on the South The Mount it self was South from Babylon and the Cities was on the Southside of the Mount which was smitten there now the Prophet sees in Vision as it were the model or frame of a City he had seen before the ruine of the City and now he sees the raising of it Vers 3. And he brought me thither That is the Spirit of God carryed him in Vision to that Mountain where he saw an Idaea of a City And behold there was a Man whose appearance was like the appearance of Brass Here the Author of the Vision is specified and described from his appearance the Instruments he had and the place where he stood This Man is made by some an Angel by others Christ It was the Son of God appeared in
the first Vision unto Ezekiel and so he doth in this last he was a Master-builder and appointed of God to build the House Zech. 6.12 13. Thus speaks the Lord of Hosts saying Behold the Man whose Name is the Branch that is Christ he shall grow up out of his place and he shall build the Temple of the Lord even he shall build the Temple of the Lord and he shall bear the glory And that this Man was Christ his appearance declares for it was like the appearance of Brass and so Christ Revel 1.15 is said to appear His feet were like unto fine Brass and here his countenance or whole body appeared like unto Brass that is free from spot beautiful bright and shining Christ was without blemish or spot 1 Pet. 1.19 He was holy harmless undefiled Heb. 7.26 He was fairer then the children of men Psal 45.2 With a line of Flax in his hand and a measuring Reed These be the Instruments which this man had a Line and a measuring Reed Such Instruments are proper to Architects and Master-Builders and being in the hand of Christ do demonstrate him to be the chief Builder of the Church The line of Flax was to measure the great spaces of the ground viz. the Floors Court and Compass of the Buildings and Walls The Reed was to measure the Buildings the thickness length and breadth of them Of such a Line and Reed is spoken of in Zech. 2.1 2. Rev 11.1 Chap. 21.15 A Reed is smooth round and light and therefore fit for measuring they were plentiful in those parts And he stood in the Gate The Hebrew is he standing in the Gate His posture was * Stabat quasi ad Ministerium accinctus Standing his place was in the Gate He stood there to direct the Prophet to shew him the measures of the Temple and other things to manifest he hath command of the Temple and may keep out and let in whom he pleased Versâ— 4. And the Man said unto me Son of Man Behold with thine eyes c. In this verse the end of the Vision is held forth which is that Ezekiel throughly understanding the things comprehended in it might communicate them to others Here the Lord Christ is call'd Man for that in time he was to be incarnate and the Son of Man speaks to Ezekiel and commands him two things 1. To give the most diligent and best attention as possible might be and therefore calls for not only the eyes and ears but the heart also Behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee his heart must go with his senses and seriously ponder what was presented Some things were to be seen some things were to be heard and all to be considered and why he was brought thither for that end 2. To make known what he should see hear and observe Declare them to the House of Israel he must not keep things to himself but publish them to others to the Church and People of Israel First Observe The Lord keeps an exact account of the time of his Church and Peoples sufferings He is the best and most punctual Chronologer of all in Heaven and Earth Men and Angels may mistake misreckon but the Lord doth not cannot In the 25. year of our captivity in the beginning of the year in the 10. day of the month in the 14. year after the City was smitten in the self same day Here the Years the Months and Days of the Jews captivity was observed of the Lord. When we are in misery and suffering conditions we think God forgets us Psal 79.5 Psal 89.46 but he takes notice of every Hour Day Month and Year Secondly Observe When the Church is low in the worst most desperate and deplorable condition even then the Lord hath a care of his Church Now the Temple City and Land of Canaan were utterly laid wast the people many of them destroyed the rest in Babylon without hope of ever seeing their own Country ch 37.11 In this condition the Lord appears to Ezekiel and gives him a most singular and excellent Vision concerning the Restauration of the Church the Extent Dignity and Glory of it whereby he shewed both the Prophet and the People whose hearts were fill'd with sorrow When the Church is in the Wilderness under persecution in Egypt or Babylon the Lord is solicitous for it Zech. 1.14 I am jealous for Jerusalem and for Zion with a great jealousie Thirdly Observe The Church is Mount Sion or Mount Sion is the Church wherein God makes known his mind for the comfort of his Ezekiel was carried in spirit into the Land of Israel and set there upon a very high Mountain viz. Mount Sion which typed out the Church of God and there he had this glorious vision there sweet consolation was given forth for the afflicted The Church is sometimes call'd a Garden and Fountain sealed as Cantic 4.12 Sometimes a Vineyard Mat. 20.1 Sometimes an House 1 Tim. 3.15 Sometimes a City Psal 46.4 Isai 60.14 Sometimes a Mountain Psal 2.6 And it 's so call'd for the hieghth the glory and the strength of it Mountains are high conspicuous and strong and so is the Church On Mountains is good aire so likewise is in the Church Hills are nearer heaven then other places they are below the Church is above the World Fourthly Observe The Church is well seated and well ordered Vpon which was as the frame of a City it 's seated upon a Mountain the Mountain of Gods Decree Power and Truth it 's well ordered for it 's as the frame of a City where every thing is in his right place and all fitly joyned together Psal 122.3 Jerusalem is builded as a City that is compacted together and the Church is a body fitly joyned together and compacted Ephes 4.16 Hence strength and beauty are to the Church it being so seated and so united The one made Christ say The gates of hell shall not prevail against it Mat. 16. and the other made Salomon to say It was beautiful as Tirzah and comely as Jerusalem Cant. 6.4 Fifthly Observe The Man Christ who is sinless and glorious is the chief Builder and exact Measurer of the Church and things belonging to it Behold a Man whose appearance was like the appearance of Brass with a Line of Flax in his hand and a Measuring-reed Christ without spot full of glory and wisdome is the Master-builder Mat. 16.18 chap. 21.33 Hab. 3.3 Prophets Apostles Ministers are his Servants Under-officers instructed directed and rewarded by him He is Architectus the Line and Reed are in his hand he measures all the Trees and Stones used in this Building the outward and inward Courts with all their appurtenances He was the Son of Joseph a Carpenter and some mystery might lye in that Sixthly Observe The way into Sion and unto the Father is by Christ he stands in the gate of the Temple ready to receive any
Worlds Worshippers They worshipped with their faces towards the East that was the Nations practice The Heathen Idolaters had their backs to the West but here the front of the House stood East-ward that when they came to worship the true God their backs might be toward the East and their faces towards the Sanctum Sanctorum which was West-ward When some Jews degenerated into Heathenish customs did worship with their faces towards the East Ezek. 8.16 and their backs towards the Temple God counted it an abomination it did greatly provoke him causing him to deal in fury with them and to shew them no pity Ezek. 8.17 18. God must be worshipped according to his own order and not after the rites and customs of others Observ 5. The Gospel spread first into the Eastern and Southern parts of the World it is said the waters issued out Eastward and came down from the South-side They were dry and hot Countreys and God took special care of them that they should be first watered In Galilee did Christ first preach the Gospel Mat. 4.23 and so all Judea over and after from Jerusalem these Gospel-waters flowed into all Nations Mat. 28.19 Go and teach all Nations Mark 16.15 Go ye into all the world and preach the Gospel to every creature The Apostles were spiritual clouds and they were to water not onely Jerusalem and Samaria but the uttermost parts of the earth Acts 1.8 Observ 6. Those who are Preachers of the Gospel must look for hardship for travel and trouble for much heat much cold for many storms and tempests They that carry these waters must travel into all quarters East South North where be fierce winds parching heats terrible storms Preachers must expect temptations persecutions reproaches accusations imprisonments c. And notwithstanding these they must go on and carry Sanctuary-waters to all places Endure hardness saith Paul to Timothy as a good Souldier of Jesus Christ Gospel Preachers must not be dismaid at Northern or Eastern blasts nor faint at Southern heats Observ 7. Sanctuary-waters are no common but choice Mercies they are Right-side Mercies South-side Blessings The Gospel is a right-hand mercy Some mercies are left-hand and left-side mercies they are those of an inferior nature Others are right-hand mercies and such are those of the highest nature amongst which is the Gospel Rev. 5.1 I saw in the right-hand of him who sate upon the Throne a book written within and on the back-side sealed with seven seals and ver 7. Christ who was the Lamb took this Book out of the right-hand of God and so handed it over to us acquainting us with the mysteries and mercies in it Observ 8. The glorious and blessed truths of the Gospel do come from Christ Jesus as Mediator and making Reconciliation for us with God the Father These waters are said to flow from the Altar which was a type of Christ The Sacrifices offered upon the Altar were for Reconciliation and Christ being both Altar and Sacrifice hath reconciled man to God and as he doth this so the Waters flow from him so Gospel-truths are given out by him The Gospel is the purchase of the death of Christ seal'd with his blood and holds out strong arguments of our being reconciled to God and therefore it is called The Gospel of peace Ephes 6.15 These are the Observations from the two first Verses Now for those that flow from the other three Verses Observ 1. The Lord Christ as he is the Ahchitector of the Church so the Measurer of all things belonging unto it He is the Man in this Vision with the line in his hand nothing is to be done in his spiritual Temple but according to his will and direction Moses measured out all in the Tabernacle David and Solomon all in the Temple but Christ is the onely Measurer in this House Gospel-measurings are committed to the Son Heb. 1.2 God hath in these last days spoken unto us by his Son and he is over his own House Heb. 3.6 to order and dispose all things as himself pleaseth Observ 2. The motion of Sanctuary-waters is not accidental or Humane but according to Divine Appointment Christ goeth forth Eastward measures a thousand cubits and then the waters flow that way and then he measures a thousand cubits more and so they flow another way That way Christ went with his line measuring the waters still flowed which imports that the preaching of the Gospel in one place and not in another is not casual or as man will but the Appointment of Christ He forbad his Disciples to go into the way of the Gentiles and into the Cities of the Samaritans but rather go to the lost sheep of the house of Israel Mat. 10.5 6. Christ here measured out the cubits where these Gospel waters should flow Paul and those with him being forbidden to carry these waters into Asia and not suffered to go with them into Bythinia whither their wills were bent at length by a Vision they are directed into Macedonia assuredly gathering that the Lord had called them to preach the Gospel there Acts 16.6 7 8 9 10. Christ had measured out a thousand cubits there for these spiritual Waters to flow It is at the Appointment of Christ what Countreys what Cities what Towns and what Families shall have these waters Observ 3. That as it is at Christs Appointment to what places these waters shall flow so likewise how far therein they shall flow So many cubits as Chrâ—â—â— measures out so far they shall flow and not further If he measure out a thousand cubits they shall extend so far if he measure out but five hundred cubits or one hundred onely the waters shall run to the borders thereof and not one cubit beyond nor one short So far as Christs line is stretched over any place so far the waters of the Sanctuary will and must flow Observ 4. The Doctrine of the Gospel is never rightly understood unless we be taught it by Christ He led Ezekiel into the waters of the Sanctuary so is the Hebrew bammaiim and we read it through them He instructed him in the nature and qualities of them Whosoever understands the Gospel savingly is led into that knowledge by the Spirit of Christ The Apostles themselves had not understood the Gospel had not Christ sent them his Spirit John 16.13 When he the Spirit of truth is come he will guide you into all truth that is he will make you know all truth savingly The truths of Christ are spiritual and without the Spirit they are not discerned 1 Cor. 2.14 15. Many wade into these spiritual waters without Christ and his Spirit and they are of those who are said to be ever learning and never able to come to the knowledge of the truth 2 Tim. 3.7 Observ 5. The Doctrine of the Gospel conversion of sinners and graces of the Spirit proceedeth gradually 1. For the Doctrine of the Gospel that went out gradually like water out of a fountain which
companion of all them that fear thee Christs Disciples gate together Acts 1.15 Peter and John went to their own company Acts 4.23 Verse 10. The fishers shall stand upon it from Engedi even unto Eneglaim Engedi was a Town neer unto the Dead Sea upon the coast of it having strong-holds 1 Sam. 23.29 called Hazazon-Tamar in Jehoshaphats days 2 Chron. 20.2 which A lapide interprets urbs Palmarum a City of Palm-trees because they flourished there â—t had several Vineyards belonging to it Cant. 1.14 From this place to Eneglaim should the Fishers spread their nets Eneglaim was seated at the mouth of the Dead Sea where Jordan emptied it self into it as Junius and Piscator observe and it was in the Eastern part as Engedi was in the Western Before we proceed further take some Observations from Verse 7 8 9 10. Observ 1. The waters of the Sanctuary the Doctrine of the Gospel doth powerfully and speedily beget and bring men to God Such was the vertue of the waters Ezekiel saw that presently they brought forth trees on each side their banks There were trees of Righteousness presently viz. true Christians When Christ preached and the Apostleâ— their Doctrine was received and divers believed John 4.41 7.31 8.30 12.42 Acts 17.11 12 18.8 The waters of the Gospel turn Thorns and Thistles into Vines and Fig-trees and make an Orchard for God where none was This was foretold by Isaiah Isa 41.18 19. I will open rivers in high-places and fountains in the midst of the valleys I will make the wilderness a pool of water and the dry land springs of water I will plant in the wilderness the Cedar the Shittah-tree and the Myrtle and the Oyl-tree I will set in the Desart the Fir-tree and the Pine and the Box-tree together The meaning is God would cause the Gospel to be preached in dry and barren places and there should some of all sorts come in believe and grow up like trees of God Isa 44 3 4. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses This water brings forth trees and makes them good being brought forth Observ 2. The waters of the Gospel have and will have their course they issue out who can keep them in and being out they go toward the East Countrey and go down into the Desart and so into the Sea who can stop them When the Gospel began first to be preached it spread Mark 1.27 28. What new Doctrine is this for with authority commandeth he even the unclean spirits and they do obey him And immediately his fame spread abroad throughout all the Region round about Galilee The Gospel did run like water from Countrey to Countrey and from Sea to Sea 2 Thess 9.1 Observ 3. That people without the Gospel are like unto the Dead Sea that lake of Sodom into which by our Apostasie from God we have cast our selves The Dead Sea in a spiritual sense is the lake of our sins where all things are loathsome dead and deadly whence nothing but corrupt and pestilent vapors do flow Men are children of wrath by nature dead in sins and trespasses Ephes 2.1 3 5. All men are gone astray and altogether become filthy Psal 14.3 Their throat is an open Sepulchre c. See Rom. 3.10 11 12 13 14 15 16 17 18. they send forth mire and dirt as the Sea doth Isa 57.20 and nothing that is good lives in them they stifle all good motions being dead in sin abominable and reprobate to every good work Observ 4. The waters of the Sanctuary have curing and quickning vertue in them Where they came the waters were healed and every thing lived When they flowed into the Dead Sea that was healed by them ver 8. and every thing lived whither the River came ver 9. People in Scripture are compared to waters Rev. 17.1 15. but they are unsavoury corrupt waters like the Dead Sea sending out noysome vapors but when the Doctrine of the Gospel comes in power with the merits of Christ and graces of the Spirit it purges the head from infectious errors the conscience from dead works the heart from vile lusts and the life from base practices and begets life in the dead soul The Corinthians were a Sodomitical people given to uncleanness and all manner of wickedness 1 Cor. 6. having reckoned up a catalogue of sinners in ver 9 10. he saith in ver 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and hy the Spirit of our God How came they to be so it was by Pauls Preaching the Gospel Acts 18.1 7 8 9 10 11. he brought Sanctuary waters unto them which cured and quickned these Corinthians In the Pool of Bethesda God put forth his power and healed by those waters all manner of bodily diseases John 5. and in these Sanctuary or Gospel waters he puts forth his power and heals all spiritual diseases and quickens those that are spiritually dead ver â—5 These waters are living waters Zach. 14.8 and they beget life and encrease life John â—â— 14. and 10.10 Observ 5. The waters of the Sanctuary are fruitful waters they breed trees on each side and abundance of fish The Doctrine of the Gospel breeds Christians and Believers in abundance Acts 1.15 the number of Disciples was about a hundred and twenty Acts 2.41 Three thousand souls were added unto them Acts 4.4 the number of believers were about five thousand Acts 5.14 multitudes both of men and women were added to the Lord Acts 21.20 Thou seest how many thousand Jews there are which believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many ten thousands and Rev. 7.9 I beheld and lo a great multitude which no man could number The trees and fishes multiplied so much in a little time that they exceeded mans Arithmetick Observ 6. The Preachers of the Gospel are fishers Verse 10. The fishers shall stand upon it that is the river and fish there Ye know Christ chose Fishmen to be his Apostles and told them That he would make them fishers of men Mark 1.17 Men are the fish and the Gospel is the net the Promises are the bait and Preachers aâ—e the Fishers Peter threw the net on the right side when he caught three thousand fishes at once Acts 2.41 which was prefigured in the great draught of fishes he took Luke 5.56 The preaching of the Gospel is compared to a net Mat. 13.47 it s good casting this net into the waters where there be store of fish and wise is that man who can catch them Prov. 11.30 he that winneth souls is wise Some Fishers toil all night and catch nothing but where there is wisdom to handle the net and bait the hooks well some fish will be caught Observ
him the ends of the Earth to possess Psal 2.8 Not only Canaan which typed out the Church was his Dominion bu even the Nations and whole earth Psal 82.8 Zach. 14.9 The Sanctuary the City the Priests and the Levites were in the midst the Princes portion was on both sides of them he was their security and defence Christ is the defence of his Church and people he is on both sides of them round about them he is a wall of fire round about Jerusalem Zech. 2.5 He is the Watchman thereof and keeps it night and day Isa 27.3 That is his glory and himself is the defence of his glory Isa 4.5 Verse 28. By the border of Gad at the Southside South-ward the border shall be c. When Jacob did prophetically bless the Tribes Dan and Gad went together Gen. 49.17 19. but here they are placed opposite Dan in the utmost part of the North ver 1. Gad in the utmost part of the South for Tamar which signifies a Palm Tree and after was called Palmira was the furthest Town South-ward in Judea near the Lake Asphaltites or the Dead Sea This portion of Gad reached unto Meribah Kadesh which was in the Wilderness of Zin Deut. 32.51 There was another Meribah in Rhephidim Exod. 17.7 where the Israelites did chide with Moses for want of wâ—ter after they came out of the Wilderness of Zin ver 1.2 The Lord may dispose of Tribes and Families and seat them in North or South or whereever he please in hot or cold Countries in Fruitful or baren Lands Verse 29. This is the Land which ye shall divide by lot unto the Tribes of Israel for inheritance The Hebrew is thus This is the Land which ye shall make or cause to fall from or for the inheritance to the Tribes of Israel That is by lot you shall make the inheritance fall unto every Tribe none were to choose what inheritance they would have but to take that where the lot fell This as Oecolampadius saith is the conclusion of the whole Chap. and that which follows is the Situation and measures the gates and Ministers of the City their maintenance and use These are their portions saith the Lord God the Hebr. is Adonai Jehovah the Lord Lord the Lord who is Soveraign of all the Lord who gives being to all things and to his word Verse 30 31 32 33 34 35. And these are the goings out of the City on the North side four thousand and five hundred measures And the gates of the City shall be after the names of the Tribes of Israel three Gates northward one Gate of Ruben one Gate of Judah and one gate of Levi. And at the East side four thousand and five hundred and three gates one gate of Joseph and one gate of Benjamin and one gate of Dan. And at the South-side four thousand and five hundred measures and three gates one gate of Simeon one gate of Issachar one gate of Zebulun At the West side four thousand and five hundred with their three gates one gate of Gad one gate of Asher one gate of Napthali It was round about eighteen thousand measures and the name of that City from that day shall be The Lord is there Verse 30. These are the goings out of the City Some understand by the goings out the gates but Jerom makes them to be the compass of the City a quatuor ejus lateribus from its four fides for not the gates but the sides had four thousand and five hundred measures at these goings out was the utmost term and extent of the City Verse 31. The gates of the City shall be after the names of the Tribes of Israel c. In the distribution of the portions of land Levi was left out he must not be troubled with the things of this world but in the assignment of the gates there is one of Levi or for Levi he had right to the City and all the priviledges of it as much as the other Tribes In the 45. chapter and several verses of this 48. mention is made of the City but in the sixteenth verse and these last six verses is the fullest description of the City and it s described 1. From the measures which were on each side for as the goings out of the City northward were four thousand and five hundred measures so were the goings out of the South East and West and that we may not question it the sixteenth verse asserts it in terminis These shall be the measures thereof the North side four thousand and five hundred and the South side four thousand and five hundred and on the East side four thousand and five hundred and on the West side four thousand and five hundred they were all alike in their measures What these measures were is of moment to enquire We have onely two mentioned in this vision Reeds and Cubits by these the Temple City and thingr pertaining unto them were measured chap. 40.5 The measuâ—ing reed in the mans hand was six cubits long and a handful breadth and if we take measures here for reeds viz. four thousand and five hundred reeds in all they come to eighteen thousand reeds which make one hundred and eight thousand cubits and eighteen thousand hands breadth and after this account every side of the City is eight miles and one hundred paces for eighteen thousand reeds make thirty two miles and four hundred paces as A Lapide observes So that this City was very large Others lessen the City greatly and make the measures to be onely cubits and so each side of the City comes to be a mile and almost a half long which was no great length nor breadth being both equal Naffenrefferus makes the measures to be cubits and insists upon it much but others are of a different judgement from him And seeing the City in the Revelations was measured by the reed it seems also more then probable that this also was measured by the same measure Rev. 21.15 16. he measured the City with a reed twelve thousand furlongs As Ezekiels City exceeded the former City much so Johns City exceeded Ezekiels far more for being square as the other was it had three thousand furlongs on each side which make three hundred seventy and fivemiles reckoning eight furlongs to a mile So that this City being three hundred seventy and five miles in length and as many in breadth was the best City that ever was 2. It s discribed from the gates of it This City had twelve gates three on every side and these gates were according to the names of the Tribes of Israel Ruben Judah Levi had the North-gates Joseph Benjamin Dan had the East gates Simeon Issachar Zebulon had the South gates Gad Asher Naptali had the west gates The several names of the Tribes were written upon the gates Herein Ezekiels and Johns City the new Jerusalem do fully agree for Johns had twelve gates three on each quarter and the names of the twelve
be Jehovah Shammah he will uphold and preserve that building Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevail In ecclesia est Deus qui est suum esse omnium rerum esse praeservare He is the keeper of Israel Ps 121.4 I will keep this city from being besieged stormed or plundered 4. His making himself and his mind known in an especial manner as he did to Moses Exod. 6.3 I appeared to Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known unto them but unto Moses he was known by that name and imparted his mind unto him above others So shall it be in this city Isa 11.9 The earth shall be full of the knowledge of Jehovah Isa 52.6 My people shall know my name Isa 60.16 Thou shalt know that is the Church that the Lord I Jehovah am thy Saviour They in Judah Israel Salem and Sion had other knowledge of God and his Name then the Nations had and they of this city shall have peculiar knowledge of God what others had in the ear they shall have in the eye what others had in the head they shall have in the heart Christ will make great and glorious discoveries of himself and of his mind unto the citizens of this city Rev. 11.19 The temple of God was opened in Heaven and there was seen in his Temple the Ark of the Testament Christ is the Temple of God and his Temple was opened in Heaven that is the Church frequently called Heaven in this Book of the Revelation The Ark in the Old Testament-Temple which had the Table of the Law and the pot of Manna in it typed out Christ the Gospel and mysteries thereof which held out that Christ the spiritual Ark shall not be hid Jehovah Shammah God is present in Christ and Christ will so open himself to this city that himself Father and mysteries of the Gospel will be more plain and manifest then ever 5. His ruling and governing of this City and it s a happy city which hath Jehovah Christ the King of Righteousness to govern it Zech. 14.9 Jehovah shall be King over all the earth and in that day there shall be one Lord not many Lords but one Lord even the Lord Jesus Christ Ezek. 37.22 One King shall be King to them all to all the converted Jews and Gentiles which make this city of God Zech. 6.13 it is said of Christ there that he shall build the Temple of the Lord and he shall hear the glory and shall sit and rule upon his Throne Christ shall bear the glory not onely for building the Temple and the city but also for ruling because he will rule righteously and faithfully to the satisfaction of all Isa 11.5 Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins This girdle he never puts off but is girt therewith always shewing his readiness to be faithful and righteous in his government 6. The pouring out of his Spirit Jehovah is there to pour that out more fully what men had formerly was onely the first fruits of the Spirit Rom. 8.23 A few had it poured out upon them but then will be a more plentiful effusion all the Citizens of this City shall be filled with the Spirit Zech. 12.8 He that is feeble among them at that day shall be as David and the house of David shall be as God and the Angel of the Lord before them then shall the weakest by the Spirit of Christ abound in gifts and graces and be as David who excelled all in his days and his house shall be as God that is full of the Spirit or as the Angels that is having such grace qualities and estimation 7. The making the City and Citizens honorable and glorious then shall it be the renowned royal and golden City guilded with the beams of Christs glorious presence from the head commeth glory to the body A Wife shineth radiis mariti Christ gloria patris sui and this City with the glory and beauty of Christ His presence made the glory of the latter Temple and City greater then the glory of the former and this presence in this Temple and City will make the glory of it grrater then that of the larter Temple and City for then he was there in a state of humiliation but he shall not be so in this he will be in his reigning state and his citizens will be honorable Zech. 9.16 They shall be as the stones of a Crown lifted up not as common stones but as the stones of a Crown and not as stones of a Crown falling to the earth but as stones of a Crown lifted up to be put on the head of a King O quanta dignitas horum civium How great is the honour of these Citizens They are brought in Rev. 5.10 speaking of it themselves Thou hast made us unto our God Kings and Priests and we shall reign on the earth And this is not all the honour for besides this they shall have every one three honourable names for Christ Rev. 3.12 will write upon them the name of his God and the name of the City of God and his own new name 8. The keeping them in unity and love The Citizens shall then be of one minde Zech. 14.9 In that day there shall be one Lord and his name one the invocation and Worship of his Name shall be one then shall that be fulfilled Zeph. 3.9 Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent The Hebrew is with One shoulder A metaphor taken ftom Oxen in the Yoke which draw together as with one shoulder so these Citizens shall joyntly and unanimously knit together and worship the Lord Christ There shall be no Schisms names of distinction as now there are far if when Christ left the World the Saints were all of one heart Act. 2.32 Much more so shall it be in this City when Christ shall be in the midst thereof and guide them by his Spirit into all truth 9. These words Jehovah Shammah import the great delight the Lord will take in this City and the Citizens threof in the Church and members thereof Isa 60.4 She shall be called Hephzi-bah that is my delight is in her Then it will appear the Church is his pleasant portion Jer. 12.10 And the dearly beloved of his soul Verse 7. His glory Isa 46.13 The throne of his glory Jer. 14.21 Yea the crown of his glory Isa 62.3 He will delight in them to do them good to communicate himself unto them Revel 7.15 16 17. He that sitteth on the Throne shall dwell among them They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat For the Lamb which it in the midst of the Throne shall feed them and shall
of their own Talmud The Souls progress to the Celestial Canaan by Iohn VVelles Preacher of the Gospel Comfortable Sermons on Psalm 24. preached before the Lady Elizabeth her Grace by Daniel Dyke B. D. Plenary possession makes a lawful subjection to Powers that are in being proved to be lawful and necessary in a Sermon before the Judges in Exeter by Rich. Saunders Preacher of the Gospel The new World or the new reformed Church discovered out of the second Epistle of Peter by Nath. Homes D. D. God save the King in a Sermon preached the day after his Majesty came into London by Anthony Walker Preacher of the Gospel A plea for Ministers in Sequestrations against Mr. Mossom by S. S. An Antidote against Anabaptism wherein the Baptizing Infants taking Tythes c. are fully vindicated by Aylmor Haughton The Conversaion as Heavenly and as Natural in two Treatise by Dr Stoughton An Exposition with practicial Observations continued upon the thirtieth and one and thirtieth Chapters of the Book of Iob being the substance of thirty seven Lectures delivered at Magnus near the Bridge London by Joseph Caryl Pastor of the Congregation there Also a continuation by the same Author of the 32 33 and 34. Chapters of Iob being the substance of forty nine Lectures delivered at Magnus near the Bridge London The Covenant of life opened or a Treatise of the Covenant of Grace by Samuel Rutherfurd Professor of Divinity in the Vniversity of S. Andrews Jesus Christ the mystical or Gospel Sun sometimes seeming eclipsed yet never going down from his people or Eclipses spiritualized opened in a Sermon at Pauls Church before the right Honourable the Lord Mayor Aldermen c. March 28. 1652. the day before the late Solar Eclipse by Fulk Beller M. A. and Preacher of the Gospel in the City of London A Sermon preached before tbe honourable house of Commons at their late monthly Fast being on Wednesday Iune 30. 1647. by Nathaniel Ward Minister of Gods Word A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agree upon and consented unto by their Elders and Messengers in their meeting at the Savoy October 12. 1658. The humble Advice of the Assembly of Divines concerning a Confession of Faith presented by them to both Houses of Parliament The humble Advice of the Assembly of Divines concerning a Larger Catechism presented by them to both Houses of Parliament A Sermon preached by Hugh Peters preached before his death as it was taken by a faithful hand and now published for publick Information Mesolabium Architectonicum that is a most rare and singular Instrument for the easie speedy and most certain measuring of Plains and Solids by the foot invented long since by Mr. Thomas Bedwel Esq A Changling no company for lovers of Loyalty or the subjects Lesson in point of sacred submission to and humble compliance with God and the King The Beauty of Magistracy in an Exposition of 82 Psalm where is set forth the Necessity Utility Dignity Duty and Morality of Magistrates by the labours of Thomas Hall B. D. and Pastor of Kingsnorton and George Swinnock M. A. and Pastor of great Kimbel The Christian-mans calling or a Treatise of making Religion ones business Wherein the Nature and necessity of it is discovered As also the Christian directed how he may perform it in Religious Duties Natural Actions his Particular Vocation his Family-Directions and his own Recreation by George Swinnock M. A. Preacher of the Gospel at Great Kimbel in the County of Bucks To be read in Families for their instruction and Edification Large Octavo's THe door of salvation opened by the Key of Regeneration by George Swinnock M. A. Preacher of the Gospel at Great Kimbel in Buckinghamshire Heaven and Hell Epitouised the true Christian characcteterised by the same Author A Wedding-Ring fit for the finger or the salve of Divinity on the sore of Humanity Laid open in a Sermon at a Wedding in Edmonton by William Secker Preacher at the Gospel To which is adjoyned The None-such Professor in his Meredian Splendor or The singular actions of sanctified Christians being the substance of seven Sermons on Mat. 5.47 By the same Author Four profitable Treatises very useful for Christian practice viz. The killing power of the Law The Spiritual watch The New Birth of the Sabbath by the reverend Will. Fenner late minister of Rotchford in Essex Enchyridion Judicum or Jehoshaphats charge to his Judges together with the Catastrophe Magnatum or King Davids lamentation at Prince Abners Incineration by James Livesey Minister of the Gospel at Atherton The greatest loss upon Mat. 16.26 by the same Author Meditations Divine and Moral Henry Tabb M. A. The Psalms of King David translated by King James Wilful Impenitency the grossest Selfmurther by that able faithful and laborious Minister of Jesus Christ Mr. William Fenner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almost Christian discovered or the False-professor try'd and cast by Matthew Mead. Spiritual Wisdom improved against Temptation by the same Author Beams of former light discovering how evil it is to impose doubtful and disputable forms or practices upon Ministers The Pastor and clark or a debate real concerning Infant Baptism aby John Ellis Habbakkuck's prayer applied to the Churches present occasions on Hab. 3.2 and Christs counsel to the Church of Philadelphia on Revel 3.11 by that late reverend and faithful Minister of Jesus Christ Mr. Samuel Balmford Pastor of Albons Wood-street London The Rudiments of Grammar The rules composed in English Verse for the greater benefit and delight of young beginners by James Shirley The Ladies Dispensatory containing the Natures Vertues and qualities of Herbs and Simples useful in physick reduced into a methodical order for their more ready use in any sickness or other accidents of the body Small Octavo s. CAtechizing Gods ordinance in sundry Sermons by Mr. Zachary Crofton Minister at Butolphs Aldgate London The Godly mans Ark in the day of his distress discovered in divers Sermons the first of which was preached at the Funeral of Mrs. Elizabeth Moor. Whereunto is annexed Mrs. Elizabeth Moors Evidences for Heaven composed and collected by her in the time of her health for her comfort in the time of her sickness by E. Calamy B. D. Paster of the Church at Aldermanbury The Gale of opportunity and beloved Disciple by Thomas Froysal Sion in the house of Mourning because of sin and suffering being an exposition on the fifth Chapter of the Lamentations by D. S. Pastor of Vpingham in Rutland The one thing necessary by Mr. Thomas Watson Minister of Stephen Walbrook A Plea for Arms delivered in a Sermon at the Spittle on Tuesday in Easter Week April 13. 1658. by the same Author Moses unvailed or those figures which served unto the pattern and shadow of Heavenly things pointing out the Messiah Christ Jesus briefly explained whereunto is added the harmony of the Prophets breathing with one mouth the Mysteries of his coming and of that Redemption which by his death he was to accomplish by William Guild Minister of Gods Word at King-Edward in Scotland Good company being a collecton of various serious pious meditations by I. Melvin Minister of the Gospel at Vdimer in Sussex A Religious Treatise upon Simeons Song or instruction how to live holily and die happily by T. Woodriff B. D. Pastor at Kingsland in Herefordshire The Reformation in which is Reconciliation with God and his people or a Catechhism unvailing the Apostles Creed with Annotations in which Faith Ordinances and Government are professed as in the Primitive times in opposition to all Errors and Heresies by W. K. Minister of the Gospel Prospering prophaness provoking holy conference and Gods attention several Sermons from Mal. 3.15 16 17. by Zachary Crofton The Catechism of Hugo Grotius done into english Benedictio Valedictio or the Rememberance of thy Friend and thy end being a farewel Sermon preached at the house of the late Right honourable Leticia Lady Paget Dowager deceased by her Chaplin Anthony Sadler Twelves IOhnsons Essays expressed in sundry exquisite fantasies The dangerous Rule or a Sermon preached at Clonmel in Province of Munster in Ireland upon August 3. 1657. before the reverend Judges for that circuit by S. L. Master in Arts and lately fellow of C. C. C in Oxen. The Riches of Grace displayed in the offer and tender of Salvation to poor sinners Wherin is set out The gracious behaviour of Christ standing at the door and knocking for enterance By Obadiah Shedgwick B.D. and late Minister of the Gospel in Covent-Garden The Womans glory a Treatise asserting the due honour of that Sex by manifesting that women are capable of the highest improvements by Samuel Torshel The discovery of the most dangerous dead faith by John-Eaton M A. and sometime Student in Trinity Colledge in Oxford The new Testament of our Lord and Saviour Jâ—sus Christ newly translated out of the Original Greek and with the former Traslations diligently compared and revised By his Majesties special command printed at Edenburgh Twenty fours GRoans of the Spirit or a Tryal of the truth of prayer A Handkercher for Parents wet eyes upon the death of their Children or Friends FINIS