Allmighty God Rev 19.15 Pauls sufferings made him famous Phil 1.13 much more Christs Fifthly He had extraordinary Titles as Immanuel Isa 7.14 The stone of Israel Gen 49.24 The Lord our Righteousnesse Jer 23.6 The power and wisdom of God 1 Cor. 1.24 The heir of all things Heb 1.2 King of Kings and Lord of Lords Revel 59.16 The Light of the world John 8.12 The glory of Israel Luke 2.32 The Prince of Life Acts 3.15 Judge of quick and dead Acts 10.42 The Image of the invisible God Col 1.15 The Head over all things Ephes 1.22 The Lamb of God John 1.29 The Mediator between God and man 1 Tim. 1.5 The Sun of righteousnesse Mal. 4.2 His name is wonderful Counsellour the mighty God the everlasting Father the Prince of peace Isa 9.6 Sixthly He had extraordinary honour When he was brought into the world God commanded all the Angels to worship him Heb. 1.6 He stir'd up the spirits of the wise men of the East directing them by a star to come and worship him Mat. 2.11 When he was baptized Heaven was opened the Spirit descended like a Dove and a voice from Heaven said This is my beloved Son in whom I am well pleased Matth 3.16 17. When he was transfigured Moses and Elias appeared unto him and the same voice of the Father was heard again with some addition This is my beloved Son in whom I am well pleased hear him and he committed all judgement to the Son that so all men should honour the Son even as they honour the Father John 5.23 Take this plant of renown for the Christian Church and it is renowned for that it is planted in Christ Col 2.7 Eph. 4.15 bears the name of Christ James 2 7. is his Spouse Rev 21.9 John 3.29 under his Government Eph 5.24 freed from the bondage of the Ceremonial Law Gal 4.1 2 3 4 5. hath cleerer manifestations of Gods love in Christ Eph 2.7 extends further then ever the Jewish Church did to the Gentiles to all Nations Isa 54.1 2 3. chap 60.3 chap 62.2 Rev 21.24 25. and had such miraculous effusion of the Spirit upon many of the members of it Acts 2.3 4. 1 Cor 12.8 9 10. and is the habitation of God Ephes 2.22 visible and irremoveable as Mount Sion Mich 4.1 2. Matth 16.18 The ground and pillar of truth 1 Tim 3.15 And they shall be no more consumed with hunger in the Land In Jacobs dayes there was a great famine and his family had been consumed if Egypt had not afforded releif In Davids dayes many suffered by the three years famine then 2 Sam 21.1 There was a sore famine in Ahabs dayes 1 Kings 18.2 and questionless many perished with hunger in the siege of Jerusalem Lam 4.9 and many who were scattered abroad not having to satisfie their hunger became a prey to hunger it self The promise here is They shall no more be consumed with hunger they shall have plenty of all good things there shall be no corporal nor spiritual hunger there Teachers had been removed into corners Isa 30.20 There Prophets had been cut off and were glad to be hid in Caves 1 Kings 18.4 but God would set up shepherds over them which should feed them and they should not be lacking Jerem 23.4 Their eyes should see them Isa 30.20 The word for consumed is Asuppe from Asâ—ph which signifies to gather together to take away and to consume In time of famine men get together consult how to relieve themselves and when all means fail the famine consumes them and takes them away The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall not be few in number they shall have abundance and multiply Neither bear the shame of the heathen any more The Hebrew word for shame is Celemmah which signifies reproach the Babylonians and others where the Jewes were scattered did reproach them and said Sing us one of the songs of Sion Psal 137.3 You are the holy people have holy ordinances and holy songs sing us one of those songs you thought your selves safe in your holy City that your God would protect you from all the Nations but where is your God what 's become of your City Temple and Confidences are you not in our hands are you not in bondage and captivity ye are servants unto us and shall never be at liberty more thus did they bear the shame of the Heathen they were a reproach a proverb a taunt and a curse in all places Jer 24.18 but God would set them at liberty roule away their reproach and make them honourable They should be a praise Zeph 3.19 At that time I will undo all that afflict thee and I will save her that halteth and gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame And vers 20. I will make you a name and a praise among all people of the earth when I turn back your captivity First Observe The Lord Christ himself his renown and that the Church hath by him is from the Lord. I will raise up a plant of renown Christ is call'd The Word John 1.1 and God made that Word flesh vers 14. He is call'd a Rod a Branch Isa 11.1 and God caused that Rod to come out of the stem of Jesse and that Branch to grow out of his roots God planted Christ at first in the Virgins womb and from thence he grew up through Gods wise disposing of things to be a plant of renown And Luke 1.32 The Angel said to Mary he shall be great and shall be called the Son of the Highest and the Lord shall give him the Throne of his Father David This God performed and so made him a man a plant of renown he gave Christ to the Church he planted him in Sion Isa 28.16 and so all the glory the Church had by him which was and is exceeding much came originally from the Lord Christ is therefore call'd The gift of God John 4.10 Secondly Observe Christ is fruitfull and yeelds good fruit He is a plant of renown were this plant barren or did it bear evill fruit it could not be a plant of renown it would be a plant of contempt This plant is that Tree of Life Rev 22.2 which bare twelve manner of fruits and yielded her fruit every month No barrenness at all was on this Tree it had plenty and variety of fruit Summer and Winter and the goodness of this fruit the Church will tell you of Cant 2.3 I sat under his shadow with great delight his fruit was sweet to my taste If the shadow of this Tree was very delightsome certainly the fruit of this Tree was exceeding sweet The man sick of the Palsie found the sweet of this fruit when Christ said unto him Son be of good cheer thy sins are forgiven thee Mat 9.2 Thousands can tell you how sweet the fruit of this Tree hath been to their tasts to their souls Acts 10.38
the father to go before and leads it by the hand though the way be stony durty up hill it goes willingly so the soul that hath the spirit to lead it let the way be what it will followeth willingly Psal 119.32 I will run the way of thy Commandements when thou shalt enlarge my heart the spirit doth enlarge the heart 2 Cor. 3.17 where that is there is liberty let the Lord command things hard David will run to do them they are suitable to the spirit and the work of the spirit in the heart Sixthly The spirit is an excellent gift in that it makes them excellent who have it Dan 5.10 11. saith the Queen to Belshazzer There is a man in thy Kingdome in whom is the spirit of the holy gods he is an excellent man none like him in all thy Provinces he hath the spirit of the gods in him which others have not Where the spirit of God is put into a man that man is an excellent man he hath an excellent person in him more excellent than his soul than all souls than all Angels he hath excellent graces and is honourable above others 1 Sam. 9.6 There is in this City a man of God and he is an honourable man said Sauls servant so every one that hath the spirit be he in the City or out of it is a man of God and an honourable man Fourthly Observe There is an union between the Saints and the spirit of God I will put my spirit within you it is not said I will put my spirit upon you but within you So that by vertue of those graces it works in you there shall be an union between you and my spirit This union is not such as is between the three John speaks of 1 John 5.7 for they are one essentially nor such as is between the Deity and Christs humane nature Col. 2.9 for that is personal but it is a mystical union an union of persons not a personall union It is First Reall there is a true oneness between the spirit and those its put into 1 Cor. 6.17 He that is joyned unto the Lord is one spirit he saith not is one body or one soul or hath one spirit with the Lord but is one spirit there is as reall an union as is between soul and body he is so one with the spirit as he is denominated spirit John 3.6 That which is born of the spirit is spirit Secondly It is a wonderful union The spirit of God who is one with the Father and the Son to be one also with man and not with one man but all he is put into even thousands of men is wonderfull John tells us It was a great wonder to see a woman cloathed with the Sun Rev 12.1 but it is a greater wonder to see a man or woman united to the spirit of God which is in our souls and bodyes the faculties and members of them as the sap is in the root vine and branches and here is the wonder the same sap to be in every one of these and in all other Vines Thirdly It is a most glorious union When the Lord came into the Temple it was filled with glory 1 Kings 8.11 and when the spirit is put into a man and the union made between them the man is filled with glory when the Sun shines into an house it fills it with glory when the fire is in the Iron how glorious is it the union between the Fire and the Iron makes the Iron a thick dark solid body as glorious as the Fire it selfe Fourthly It is a strong and intimate union which cannot be dissolved I will put my spirit within you that is into their inward parts the spirit is deeply seated and strongly united unto those it is in 2 Cor. 6.16 I will dwell in them The Greek is I will indwell in them there is such an indwelling of Gods spirit in the hearts of his that he will neither leave nor be thrust out of his habitation John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever I am leaving you saith Christ but when I am gone I will intercede with the Father for you and he shall send the spirit the great Comforter and he shall never leave you he shall abide with you for ever none shall be able to dispossesse or drive him out of you Object But both these seem contrary to Scripture 1 Sam. 16.14 The spirit of the Lord departed from Saul and David did drive away the spirit when he committed his great sins of murther and adultery Answ 1. Wicked men have the spirit from God as a Lord by vertue of the Covenant of works so sinning the spirit departs from them thus was it with Saul he rebelled against God vexed his spirit so that left him but David who was a godly man had the spirit from God as a Father in Christ by vertue of the Covenant of grace and so though the spirit were grieved by his sins it did not depart from him for Psal 51.11 he prayes unto the Lord saying Take not thy holy spirit from me Had it been gone the tenour of his prayer had been for restitution not against ablation of it Secondly The spirit departed from Saul was the spirit of prophesie and those Kingly endowments which he had received 1 Sam. 10.6 they ceased The spirit is oft put for the gifts of the spirit and they do oft-times fail in men Thirdly All men have the spirit of bondage to fear but all have not the spirit of adoption to cry Abba Father whosoever have the same it abides with them Fifthly Observe That before the spirit of God be put into men they are without life or motion towards God or spiritual things they live not to God they walk not in his statutes they live to themselves to the flesh to the creatures and wander from God and his wayes Naturally men are destitute of the spirit sensual as Jude tells you vers 19. Sensual not having the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that have not the spirit at the best are but sensual or soulie men and those had the best souls most reason understanding knew not God Acts. 17.23 1 Cor. 1.21 David tells us Psal 14.2 3. That God looked down from Heaven upon the children of men that is Jews and Gentiles to see if there were any that did understand and seek God that is whether any did so know God as to set them a work to seek him as being the highest good beyond all creature excellencie But what was the issue of Gods so looking upon men They are all gone aside that is from him and his wayes They are altogether become filthy their practices are such as makes them stink There is none that doth good no not one of so many millions of men as are upon the earth there is not one doth good There were men of excellent parts then
God Princes may not change any thing in the Worship of God abrogate or institute ought by their wills or power Vzziah was smitten with the leprosie for medling 2 Chron. 26. and Ahaz for his adding 2 Kings 16. his altering detracting and abrogating 2 Chron. 28. was branded for his wickedness They kept not at the post and threshold of the gate but entred into the inner Court 2. They are to countenance and maintain the Worship of God The Prince must stand at the post of the gate and see the Priests do their Office He found the Burnt Peace and Meat Offerings and the Priests prepared them that is fitted them for Sacrifices The Princes and Powers of the Christian World should countenance preserve propagate and maintain the true VVorship of God in their Territories VVhen Joash was made King he had the Testimony given unto him 2 Chron. 23.11 that was the Book of the Law And why was this given him It was to inform Princes that they should rule according thereunto that they should countenance preserve propagate and maintain the same and the VVorship it held forth 3. That Princes must worship the Lord publiquely on Sabbath days and when special occasions are as well as other people He shall worship at the threshold of the gate Let Princes be never so great rich learned wise yet they must fall down at Gods foot-stool serve him with fear and kiss the Son they must observe the times of Gods VVorship bow to him and not leave all to their inferiors 4. They must not impede the Worship of God The Prince shall go forth but the gate shall not be shut where he hath worshipped he must not hinder othâ—rs It was a vile practice in those who shut up the doors of the Lords house and would not let the people or Priests come there to worship 2 Chron. 28.24 Princes should see to it that the door be open for publique Worship not onely at the appointed times but upon special occasions If we take the Prince here to be Christ as Oecolampad and Polanus do then his coming to and standing by the post of the gate his sacrificing and worshipping do prefigure his coming in the flesh and his standing at the gate of Heaven for us offering up Prayers and Supplications for us with strong crys and tears Heb. 5.7 Luke 22.44 and whereas it is said The Priests shall prepare his burnt-offering and his peace-offering this presignified the Priests delivering up Christ to be crucified for us Luke 24. â—0 The chief Priest and Rulers delivered him to be condemned to death and crucified him who was the Prince of life Acts 3.15 yet he laid down his life freely Joh. 10.17 18. And for his worshipping at the threshold of the gate it may point out that time when Christ being on the Cross said It is finished and so bowed his head and gave up the Ghost John 19.30 Now was he at the threshold of the gate for he said to the Thief immediately before This day shalt thou be with me in Paradise Luke 23.43 Then his soul went forth of its earthly tabernacle and shortly after reassuming that he left the world and went to his Father John 16.28 The gates standing open until evening that so the people might come and worship at the door of the gate before the Lord this some interpret of the door of Mercy and Reconciliation which Christ hath set open for sinners during this life and if they come not thither before death and worship God then it s shut for ever against them On Sabbath days men should draw near to God seek Reconciliation with him for on such days the gate is widest open for Grace and Mercy On the six days it s shut that is comparatively shut Christians do celebrate Sabbaths and New-Moons when they have inward spiritual rest in their souls through faith in Christ and do receive light from him to see what is evil and so to avoid it and what is good and so to practice it In Vers 4 5 6 7. the Offerings Oblations and Sacrifices of the Prince for the Sabbath days and New-moons are mentioned The Olaâ— or Burnt-Offering for the Sabbath was to be six compleat Lambs without blemish and one Ram which differs much from the appointment in Moses days Numb 28.9 then there were but two Lambs here six are appointed And so the Meat-Offering is larger here then there but for the Offering in the day of the New-Moon it was short of that in Moses time for then two Bullocks seven Lambs and one Ram were appointed and here one Bullock six Lambs and one Ram are nominated for the Offering which shews the Levitical VVorship was to be changed And taking the Prince for one of the Princes of the earth it tells us he ought to provide for the VVorship of God But if we take this Prince to be Christ then it imports that Christ hath ordained more spiritual pure and efficacious VVorship on Sabbaths under the Gospel then was under the Law and more extensive then was before also that Jewish shadows are fled away by the coming in of the glorious light of the Gospel that old things are past away and all things become new Neomenâ—â— nostra est spiritualis est novum in Christo seculum saith Polanus These Sacrifices do point out Christ he was instar omnium he was the Lambs the Rams the Bullock the Meal the Flowre and the Oyl This Prince sacrificing of himself did more by that one and once Sacrifice then all the Sacrifices from the first to the last Hebr. 10.14 Verse 5. As he shall be able to give The Hebrew is the gift of his hand and so it s in the Margent in Verse 7. it is thus as his hand shall attain unto and in the eleventh as he is able that is as God hath blessed him God in that dispenced with mens disabilities in Moses Law Lev. 5.11 and 14.21 if they were poor and not able to bring Lambs or two Turtle Doves they must bring one Lamb or the tenth part of an Ephah of flower something he would have and to such a proportion But here it s left to mans liberty to give according to his ability no proportion is prescribed so men give freely what ever it be it shall be accepted God looks not for much where little is The grace and favour of God under the Gospel exceeds what was under the Law Verse 6. And in the day of the New moon New-moon days were holy and had special Sacrifices as in this ver 8. Numb 28.11 on those days they might not buy or sell or do worldly work Amos 8.5 but they were to look unto Christ of whom those days were shadows Col. 2.16 17. and to meditate of that light grace and comfort comes by him The gate of the inner Court was to stand open on these days as well as on Sabbaths ver 1. And Isaiah prophesied Isa 66.23 That all flesh should come to worship
and servants and are expensive in their buildings feastings and revellings usually they fetch it out of the people by squeezing and oppressing them but the Law is the Prince shall not take of the Peoples inheritance lest he should alienate the inheritance come by Parents from their posterity unto strangers and so cause them to desert their Countrey and to scatter abroad God would have Princes to live upon and give of their own and by no means to oppress the people These Laws were not amongst the Mosaical ones And if the Prince here be taken for the Princes of this world where when and by whom hath this Prophesie been fulfilled where dwells the Prince and what is his name who hath not oppressed the people We may finde the accomplishment of it in Christ rather then in any of them But for them we may observe here 1. That Princes should be liberal and bountiful and not onely to their children but to their servants and subjects they may deserve well at their hands and if they be not rewarded and encouraged men will have no hearts to publique honorable and difficult imployments When David shall have Sauls Daughter he will venture upon the Philistines 1 Sam. 18. 2. That Princes being bountiful must give of what is their own It 's injustice and dishonorable to them to give away what is anothers 3. They ought to be well content with their own estates and not to covet and take away from others their goods houses or possessions they should not spoil their subjects of their right thrust them out of their possessions take away their Priviledges to make themselves great rich dreadful When Princes do so they become Tyrants and Oppressors and their ends will be breaking Psal 72.4 He shall break in pieces the oppressor To speak somewhat of this Prince as pointing out Christ He hath sons and servants to the one he gives graces to the other common gifts To his sons he gives a Kingdom Luke 22.29 to the wicked who are his servants he gives a portion in this life Psal 17.14 And at their death the time of liberty and at the time of Restitution of all things the gifts return to the Prince again but the Graces and the Kingdom are the Saints for ever they are their inheritance This Prince gives of his own for all that the Father hath are his John 16.5 and he is heir of all things Heb. 1.28 and he gives bountifully he pours out his Spirit upon his Sons and fills them with joy glorious and unspeakable Verse 19 20 21 22 23 24. After he brought me through the entry which was at the side of the gate into the holy Chambers of the Priests which looked towards the North and behold there was a place on the two sides Westward Then said he unto me This is the place where the Priest shall boyl the Trespass-offering and the Sin-offering where they shall bake the Meat-offering that they bear them not out into the utter Court to sanctifie the people Then he brought me forth into the utter Court and caused me to pass by the four corners of the Court and behold in every corner of the Court there was a Court. In the four corners of the Court there were Courts joyned of forty cubits long and thirty broad these four corners were of one measure And there was a new building round about in them round about them four and it was made with boiling places under the rows round about Then said he unto me These are the places of them that boil where the Ministers of the house shall boil the sacrifices of the people THe Courts and places where the Priests and Levites boiled baked and made ready the Sacrifices are here described unto us On the North-side of the Priests Court into which the Prince and People were not to enter were the holy Chambers and Westward from them was a place as far from the East-gate as might be where all things were fitted for boiling and baking the Sacrifices in that place were the Kitchins for such service Hither was the Prophet brought to see these and from hence he was carried into the utter Court Some make this utter Court the Gentiles or Peoples Court others the middle Court called the utter Court because it was so to the inner Court And in the four corners thereof there were four Courts According to the Hebrew thus A Court in a corner of a Court a Court in a corner of a Court and these little Courts were for the Levites where was a building with boiling places and there the appointed Officers boiled the Sacrifices of the people That they bear them not out to sanctifie the people In Chap. 44. ver 19. They shall not sanctifie the people with their garments was laid down What may serve here unless by sanctifying we understand defiling as Sanctum doth for the Hebrew word Kadash signifies sometimes to pollute as Deut. 22.9 Thou shalt not sow thy vineyard with divers seeds lest the fruit of thy seed which thou hast sown and the fruit of thy vineyard be defiled The holy Chambers here spoken of and the four Courts in the four corners of the Court do seem to hold out the particular Churches which are in all parts of the World and that these being committed to the Ministers of the Gospel they ought to preach Christ unto them and especially Christ crucified who is the Trespass-offering the Sin-offering and Meat-offering They must be careful to whom they give holy things they might not â—ear out the Offerings into the utter Court where all sorts of people were they would have thought themselves holy by touching holy things though they had defiled them As many now by having the Supper of the Lord think themselves holy whenal they have defiled the Ordinance and themselves the more by their unworthy receiving The Ministers of the Gospel therefore should be very circumspect and careful to whom they give holy things the prophane ignorant hypocrites should not share in them those who are true Repentants and true Believers are meet to partake of them Holy things must be kept intra limites sanctitatis and not extended further then God hath appointed Again it s the Ministers who must boil and bake they are spiritual Cooks and must prepare wholesome food for the people The people might bring Sacrifices but not prepare those themselves were in part to feed upon that was the work of the Priests and Levites And now under the Gospel it 's the work of Pastors and Teachers to prepare boiled and baked meat boil'd in the furnace of Meditation and bak'd in the oven of the heart by spiritual heat Such meat will nourish and strengthen make fat and flourishing CHAP. XLVII Verse 1. Afterward he brought me again unto the door of the House and behold waters issued out from under the threshold of the House Eastward for the forefront of the House stood toward the East and the waters came down from under
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
righteousness which is of God by faith and that is only the righteousnesse will stand in stead against all sin and let us into Heaven Secondly Observe Its perseverance will Crown mens undertakings and make them acceptable It s not enough to begin well unless we go on if men be righteous and give over their righteousness falling to iniquity as those that are legally righteous may they lose their former righteousness and fall under judgement If a righteous man commit iniquity all his righteousnesse shall not be remembred but for his iniquity which he hath committed he shall dye Thirdly Observe Men are apt to rest upon a legall righteousnesse If he trust in his own righteousnesse When men restore the pledge make restitution for what they have gotten wrongfully walk in the statutes of life do that which is lawfull and right they are very prone to trust in this their own righteousness so did the Pharisees Luke 18.11 12. so did Paul while he was a Pharisee Rom. 7.9 but being become a true Christian and having obtained the righteousness of faith he had no confidence in the flesh Phil. 3.3 but his whole confidence was in Christ Jesus Fourthly Observe Let the wickednesse of men be what it will if they turn from the same it shall not prejudice them but they shall live a comfortable life As for the wickednesse of the wicked he shall not fall thereby in the day that he turneth from his wickednesse If he turn from his sin and do that which is lawfull and right his sins shall not be mentioned unto him he shall surely live he shall live in living others by reason of their iniquities are dead in living they have no comfort in their lives but pine away It s mens sins which make times evill and lives uncomfortable Psal 34.12 13 14. What man is he that desireth life and loveth dayes that he may see good Keep thy tongue from evill and thy lips from speaking guile Depart from evill and do good This is the way to live long and comfortably Righteousness exalts Nations Familyes and Persons Fifthly Observe Gods statutes punctually kept afford life he who walks in the statutes of life without committing iniquity shall surely live Deut. 4.1 Hearken O Israel unto the statutes and unto the â—dgements which I teach you for to do them that ye may live and â—in and possesse the Land He speaks of a temporal life here â—ut in Matth 19.17 of an eternal life if thou wilt enter into ife keep the Commandements The young man spake of eternal life and Christ bids him keep the Commandements if he would have that shewing that if a man could personally and perfectly keep the Commands of God he should have eternall life Verses 17 18 19 20. Yet the children of thy people say The way of the Lord is not equall but as for them their way is not equall When the righteous turneth from his righteousness committeth iniquity he shall even dye thereby But if the wicked turn from his wickednesse and do that which is lawfull and right he shall live thereby Yet ye say The way of the Lord is not equall O ye house of Israel I will judge you every one after his wayes THe Prophet having vindicated the truth of God which the Jews calumniated he comes now to vindicate the justice which they likewise impeached saying his proceedings were not equall and that he doth in these verses Vers 17. The way of the Lord is not equall The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way of the Lord is not right The French translation is La voye du Seigneur n'est point bieu reiglee The way of the Lord is not well regulated or ordered others thus Negant aequum justum esse quod facit Dominus Thy people deny that to be equall and just which the Lord doth They say he governeth the world unrighteously and doth not administer justice indifferently to all men but hath persons in respect and punisheth one for another this was that they charged God withall But as for them their way is not equall Here is answer to that unjust charge they charged God withall and it s by way of recrimination that they charged upon the Lord is recharged upon themselves you say The Lords wayes are not equall but he saith your wayes are not equall just right or well ordered Your Prophets have conspired against me and devoured souls your Priests have violated my Law and prophaned my holy things your Princes have been ravenous wolves to shed bloud and to destroy souls for dishonest gain The People of the Land have used oppression exercised robbery have vexed the poor and needy yea oppressed the stranger wrongfully Ezek 22.25 26 27 29. And now whose wayes are not equall yours or mine Of these words see what hath been said Chap. 18.25 Vers 18. When the righteous turns from his righteousness and commits iniquity he shall surely dye You charge me that I respect persons and punish one for another the son for the father but it s not so in this ver the next the Lord doth clearly free himself from that imputation hereby shewing what his dealings are with a righteous man whatever he be father or son Prince or Subject if he turn from his righteousness and fall to wicked and vile practices he shall surely dye God will judge him for his wickedness and bring some judgement upon him and there is no injustice in that if men turn Traytors to a State its justice in that state to cut them off Vers 19. But if the wicked turn from his wickedness and do that which is lawfull and right he shall live thereby Here also the Lord vindicates himself by shewing what his proceedings are with a man that turns from his wickedness and doth amend his life by doing what is lawful and right that man whatever he be shall be spared he shall live and enjoy blessings from God it shall go well with the man that turns to God and ill with him that turns from God and doth evill Now if so what injustice is there in God what is the evill of his wayes Let them both speak and declare wherein God wrongs either of them if they can Vers 20. Yet ye say the way of the Lord is not equall Having made it evident by clear demonstration that his wayes are equall and that by two instances viz one of the righteous and the other of the wicked he here upbraids them for their stubbornness and impudency persisting in their perverse opinion and saying Yet the way of the Lord is not equall they might as well have said the sun was dark and the night was day O ye house of Israel I will judge ye every one after his wayes Seeing ye are so wicked perverse in your judgements as to condemn my wayes and sentence them to be unequall I will call every one of you to account for this evill way of yours and the rest of your
bounds were more inlarged then ever before which they clear from Isa 49.19 20. Zach 2.8 9. And therein God did better unto them then at the beginning Others refer this promise to Christs time wherein they had choicer mercies then ever viz The presence doctrine and miracles of Christ which made the glory of the latter Temple greater then the former according to what Haggai had said Chap. 2.9 But how if we could not assign a time of Gods doing better unto them then at the beginning that 's humane weakness God is faithful and what he saith he doth accomplish it was so Vers 12. And thou shalt no more henceforth bereave them of men He speaks of the Land of Canaan which the Jews should possesse inherit and not be deprived of that is not for a long time The words no more must not signifie for ever because the Jews were after a long time deprived of their Land by the Romans Vers 13. They say unto you Thou Land devourest up men and hast bereaved thy Nations This was a charge laid upon Canaan that she devoured men that she was destructive to her own children she was not so called because of her fruitfulnesse which caused men to surfeit and so dye but either in regard of the civill wars were amongst the Heathens when they possessed it which made the spies Numb 13.32 say It s a Land eateth up the inhabitants thereof or because that when the Jews possessed it the Nations round about hating them made incursions upon them often and so destroyed multitudes of the inhabitants and when they besieged any place of note as Samaria and Jerusalem the plague and famine consumed many The famine was so sore that women eat their own children 2 Kings 6.28 29. Lament 4.10 Fathers eat their sons and sons their fathers Ezek 5.10 And as it had vomited out the Heathens before Levit 18.25 28. so it served the ten Tribes and other two afterwards Versi 14. Therefore thou shalt devoure men no more neither bereave thy Nations any more Here God promiseth to take away that imputation and to put them into such a condition as that they should for a long season be free from sword famine plague and such straits as caused consumption of men The words bereave thy Nations any more are in Hebrew Nor cause thy Nations to fall any more they fell by severall judgements but now God being turned unto them would maintain them in peace honour and safety Vers 15. Neither will I cause men to hear in thee the shame of the heathen any more They had oft times been reproached by the Heathen and born their shame vers 6. But now God in his wise providence would order things so that heathens should not revile them but speak honourably of them as Psal 126.2 The heathen said The Lord hath done great things for them Neither shalt thou bear the reproach of the heathen any more They reproached one another the people mocked at the Prophets 2 Chron 36.16 Jer 20.7 and children behaved themselves proudly and basely against the ancient and the honourable Isa 3.5 but God would take away this evill from them and cause them to speak well one of another Neither shalt thou cause the Nations to fall any more The Hebrew is Thy Nations Thou shalt not expose thy people to ruine and destruction by famine plague or warre The sense of the whole verse is That God would turn those evills and curses they endured formerly into blessings First Observe When God poures out contempt and shame upon the enemies of his people he will poure out blessings and mercies upon them The Heathens shall bear their shame but ye O Mountains of Israel shall shoot forth your branches and ye shall have the former and latter rains and bring forth in abundance Canaan was Gods Land and he had a special eye to that and would honour it when he stained the glory of other Nations Secondly Observe The fruitfullnesse of Mountains and Lands depends upon God he makes them so at his pleasure by his command and blessing O Mountains of Israel ye shall shoot forth your branches and yeild your fruit Mens wickednesse move God to make Lands barren and desolate Jer 12.4 but it s his good pleasure and free grace that moves him to make a Land fruitful Acts. 19.17 Rain and fruitful seasons are the gift of God Thirdly Observe God is provident for his people when he removes them from place to place he will not have them to come into empty places The Mountains must shoot forth their branches and the Land yeeld her fruit for the Jews were at hand to come When Jacob went down to Egypt with his family God provided the best of the Land for them Gen 47. When the Jews came first to Canaan it flowed with Milk and Honey it abounded with all good things needfull for them Fourthly Observe When God is reconciled to a people then he multiplyes blessings upon them then he makes their Land bring forth and themselves and their Cattel to increase I am for you and will turn unto you and ye shall be tilled and sown I will multiply upon you men and beasts and they shall increase and bring fruit Gods favour hath all blessings in the womb of it and upon what Land or people soever that falls it will make them fruitful when God is for a people then he comes unto them as the rain as the former and latter rain Hos 6.3 He hath various and seasonable blessings for them Zeph 3.20 At that time will I bring you again even in the time that I gather you for I will make you a name and a praise among all people of the earth when I turn back your captivity before your eyes When God turned back their captivity he was for them and turned unto them they had his favour and then he would bestow such blessings upon them as would make them renowned among all people See Jerem 31.10 11 12 13 14. Fifthly Observe Gods dealings with his people are best at last they may have much kindnesse and mercy in the morning but they shall have more in the evening I will settle you after your old estates and will do better unto you then at your beginnings The Jews had the best wine at last they had Milk and Honey before but the feast of fat things full of marrow and of wines on the Lees well refined were at the latter end of their day given in they had Christ and the Gospel at last Abraham had much of the world at first and his Isaac afterward Job 42.12 God blessed the latter end of Job more then his beginning Simeon in his latter dayes saw Christ and had him in his arms Luke 2. Sixthly Observe Wicked men do turn the judgements of God upon his Land and People into a reproach unto them Because God for the sins of his people laid the Land waste and cut them off by sore judgements or removed them into
Law writ in his heart by the spirit but not as it is written by the spirit in the hearts of Believer who are under the new Covenant the spirit writ the Law in Adams heart as Concreator with the Father and the Son not by vertue of any Covenant but Believers receive the spirit and have the Law writ in them by vertue of Covenant God hath covenanted to put his spirit in them and they have the spirit from Christ and the Father Christ purchased of the Father the mission of the spirit therefore saith He will send the Comforter unto them John 16.7 And that he will pray the Father and he shall send the Comforter unto them John 14.16 So that Believers now have the spirit from God as a Father in Christ from Christ as Head of the Church and both these by vertue of the new Covenant Adam had not the spirit so and for those that had the spirit under the Law for some had it as you may see Psal 51.11 Nehem 9.20 Numb 27.18 Hagg. 2.5 they had it not by vertue of the Covenant of works Do this and live for none were able to keep the Law but by vertue of the Covenant of grace there was Gospel in the Law yea the whole Ceremonial Law was so The Apostle tells us that the Galatians received not the spirit by the works of the Law but by the hearing of faith Gal. 3.2 And look how the Gentiles received the blessing of Abraham viz. the spirit which was through faith and through Christ vers 14. so did the Jews likewise Neither Jews nor Gentiles do bring any preparations or qualifications towards the reception of the spirit God gives his spirit freely where there are no such things when men are in a state of sin and wickednesse the spirit is put in first it s there and then it works grace before they have new hearts new spirits the stone be taken out of the heart and there be an heart of flesh the spirit is put in and acts he finds not qualifications or dispositions but brings them works them The Bees when they come to the Hive find no wax no honey there but they bring the wax and honey so the spirit when it comes to mens hearts it finds no wax no honey no graces nor gracious dispositions there but brings them when the spirit comes to regenerate and sanctifie it finds nothing in men but darkness unbelief unholinesse and enmity by which its no more defiled than an Angel by coming into the world which lyes in wickednesse or the Sun shining upon a Dunghil but when it comes to be an Inhabitant a Comforter a spirit of glory to rest upon a man then it finds the heart prepared and made meet for its entertainment and abode Thirdly Observe The gift of the spirit is a great and excellent gift I will put or give my spirit within you The greatness and excellency of it appears in these following particulars First It s the person of the spirit which is a fundamental mercy and more considerable than all his gifts and graces which flow from him the Tree is better than all the fruit the Sun is of more worth than all his Beams Secondly It is the procreator of all grace in the soul Gal. 5.22 The fruit of the spirit is love joy peace faith Take but those four graces see how they are exalted faith is stiled precious 2 Pet. 1.1 peace is said to passe all understanding Phil. 4.7 joy to be glorious and unspeakable 1 Pet. 1.8 and love is magnified by Paul above all gifts and other graces 1 Cor. 13. What a gift then is the spirit which is the Parent not only of these but of all graces and all gifts Ephes 5.9 The fruit of the spirit it in all goodnesse Thirdly It is the Conservator of all grace and good things in us As God conserves the world which is his creature so the spirit conserves grace which is its creature the spirit as it gives being to all graces so it preserves them in their beings and operations It 's the spirit which mortifies lusts Rom. 8.13 And it is the spirit maintains graces John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit As flesh brings forth flesh so it maintains the same and as the spirit brings forth spirit so it maintains the same each maintains their own off-springs The spirit is the Nurse of all those graces it hath brought forth in the heart of any 2 Cor. 4.13 it s called The spirit of faith not only because it creates faith in the heart but keeps it there so it s called The spirit of grace Zech. 12.10 not only because it works grace in men but also because it keeps grace in them hence those who are after the spirit are said to mind the things of the spirit their graces are maintained by the provision of the spirit Fourthly The spirit is he who actuates and consummates our graces the spirit doth not content it self to beget and preserve graces in mens hearts but improves and perfects them we and our graces would act very poorly did not the spirit assist us John 15.5 Without me saith Christ you can do nothing that is without my spirit concurre with your graces and actuate them you can do nothing The Mill may have all things fit for motion the Sails may be spread but if the wind blow not the Mill goes not so a man may through grace be prepared and fitted to every good work but if the spirit blow not he moves not John 6.63 It is the spirit that quickens it quickens us and our graces also 2 Cor. 3.6 The spirit gives life Life to mens persons and life to their graces it s the spirit makes lively and sets grace a work It 's the Sun and influences of Heaven which draw up the sap and make the Tree grow and it is the spirit and its influences which draw out our graces into act they lye still unless fresh blasts of the spirit come upon us and them And as the spirit acts our graces so it perfects them it adds supplyes unto them Phil. 1.19 and changes us into further glory day by day 2 Cor. 3.18 And what is said of Christ Heb 12.2 That he is the Authour and Finisher of our faith the same Christ doth by his spirit and so the spirit is the Authour and Finisher of all our graces Fifthly The spirit is a great and excellent gift in that it doth facilitate sweeten and make delightfull unto us all the wayes of God they are hard and harsh to flesh and bloud as to deny a mans self to passe by wrongs to forgive enemies to bear the Crosse cheerfully c. these are things corrupt nature cannot digest but where the spirit is given they become easie the spirit is the oyl of gladnesse and makes the soul cheerfully fall in with whatever is of God When a child hath
breath so that they lived stood up and were full of vigour When God accompanies his Word it is a Creating-word an Inlivening-word yea and a Killing-word Ezek 11.14 It came to passe when I Prophesied that Pelatiah died It 's said of Elisha that he should slay those escaped the sword of Hazael and Jehu 1 King 19.7 But how should that be for he was no sword-man it was to be done by his Prophesying which was sharper then their Swords Fifthly Observe In the Resurrection men shall have their own bodies and souls again This Vision of the dry bones is by the Fathers and others held to be a lively representation of the Resurrection And see here the bones came together bone unto his bone the same bones which were united before were united again in this Resurrection and the sinews the flesh the skin belonged to them formerly the same came and covered them again so the same souls the same breath came and entred into them and they lived The Father had not the soul or body of the Son or the Daughter the soul or body of the Mother but every one had their own bodies and souls Job was of this faith saying Though after my skin wormes destroy this body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold Job 19.26 27. Sixthly Observe The souls of men do no sleep with their bodies in the dust nor vanish into nothing The Prophet calls for the soul of every body here to come from the four winds that is from those parts where they were Had they been in the bones or dust of the earth or vanished into nothing the Lord would not have directed the Prophet to have call'd for them from all parts of the world Verse 11. Then he said unto me Son of man these bones are the whole house of Israel behold they say Our bones are dryed and our hope is lost we are cut off for our parts 12. Therefore prophesie and say unto them Thus saith the Lord God Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel 13. And ye shall know that I am the Lord when I have opened your graves O my people and brought you up out of your graves 14. And shall put my Spirit in you and ye shall live and I shall place you in your own land then shall ye know that I the Lord have spoken it and performed it saith the Lord. The Vision being related to the Prophet here Application of it is made by God himself to the house of Israel And here we may consider 1. The Complaint of the house of Israel ver 11. 2. Gods gracious Promises unto the house of Israel ver 12 14 3. The event or sequel thereof ver 13 14. Verse 11. These bones are the whole house of Israel The Bones themselves were not the house of Israel but they signified and represented the Condition of the house of Israel which being captive in Babylon were like unto the dry Bones in the open Valley To insist a little upon the Resemblance between them 1. The Bones were many very many the Valley was full of bones when they were quickned they made a great Army So were the Jews in the Valley of Babylon they were very many Those came out with Zerubbabel and Nehemiah were 49897. or Fifty thousand wanting One hundred and three Exra 2.64 65. Besides those that came with Ezra afterward Chap. 8. And many there were which never returned In those 70. years they were in Babylon they multipled into a great number 2. The Bones were without skin flesh and sinews the Worms Fowls or Wild beasts had eaten up them So the Jews were stript of Wealth and Substance the Babylonians had eaten up that Lament 1.10 The adversary hath spread out his hand upon all her plâ—asant â—hings whatsoever Jerusalem had desirable the Babylonians laid their hands upon And ver 11. All her people sigh they seek bread they have given their pleasant things for meat to relieve the soul The Chaldaeans dealt hardly with them in the time of their Captivity Jerem. 50.17 33. They broke their bones they held them fast and wearyed them with burdens and Taxes they flea'd off their skins eat their flesh and suckt their bloud 3. The Bones were disjoynted and separated from their places one here another there So the Jews were rent from their Habitations and Countrey and were scattered all over Babylon Ezek. 34 6. My flock was scattered upon all the face of the earth that is chiefly the Babylonish earth They were forced out of Sion and dispersed into all parts of Babylon This made Jeremiah to say Chap. 50.17 Israel is a scattered sheep The Princes the Nobles the Priests the Prophets and the People were all scattered one from another the Bones of that Common wealth were pulled all asunder and thrown into several places 4. The Bones were dry yea very dry they had no moysture or Marrow in them Such was the house of Israel being in the furnace of Babylon Their long Captivity with the evils attending it had dryed up their moysture and marrow They wanted the Milk and Honey they had in Canaan for their bodies and the Manna they had for their souls they were without a Temple the Ordinances of it so that not only their bodies but their souls also were as dry bones for they said They were without hope 5. The Bones being uncovered lay exposed to the reproach and injury of any foot that passed by them And the Jews the time of their being in Babylon were exposed to scorns and injuries from all sorts Ezek 36.14 15 30. Lam. 5.1 Psal 137.3 The whole house of Israel was a derision and scorn to the Babylonians Behold they say Our bones are dryed This speech Our bones are dryed is Proverbial and notes a most miserable and forlorn condition such as those dry bones lay in so far off were they from life that the Prophet could not see a possibility thereof The Jews in Babylon were in such a condition they saw no possibility of their returning Captivitas est mors civilis Captivity and Servitude under enemies is a civil death such men are like those are dead and their bones dryed And our hope is lost Hope is the Element by which the afflicted live the Anchor of the soul in a storm the bladder keeps up a man from sinking when in deep waters and upholds a man in life when death knocks at the door but these Jews had lost their hope and were at the brink of despair they said We hoped a long time to return to our own land but we were deceived here we are held fast Jer. 50.33 Let who will hope to see Canaan again our hope that way is dead and in Babylon we must die We are cut off for our parts This is a Proverbial and Metaphorical expression taken either
Beasts which was another judgement added to the former and the greater to the Heathen because they thought their souls did wander up and down upon the Earth nisi corpora fuissent humata as Tertullian saith The Athenians had the buryal of the dead in such honour that if a Captain neglected to bury the dead which fell in warr they punished him with death for it It is a great ignominy to lye unburyed Hence the Beast when the Witnesses were kill'd would not suffer their bodies to be buryed but let them lye in the Streets that so they might be the more ignominious Sixthly Observe God provides for the brute and dumb Creatures and that abundantly Every feathered Fowl and every Beast of the Fiâ—ld shall be filled at my Table God doth not only feed the Creatures but sometimes feasts them This World is Gods Family whercin are millions of living Creatures and not one of them is neglected of God Psal 145.15 16. The Eyes of all wait upon thee and thou givest them their meat in due season they have their Break-fast Dinner and Supper and lest we should conceit one hath too much another too little it follows Thou openest thy hand and satisfiest the desire of every living thing he satisfies the Fishes of the Sea the Beasts of the Earth and Fowls of Heaven How should this teach men to depend upon God not giving way to distrust or discontent Matth. 6.26 Behold the Fowls of the Air saith Christ for they sow not neither do they reap nor gather into Barns yet their heavenly Father feedeth them Are ye not much better then they He saith not the Fowls of the House they are cared for but The Fowls of the Air that have none to look after them unless it be Fowlers to take away their lives neither do they know where to get the next meal when they have gotten one nor what hole or bush to lodge in at night yet their heavenly Father provides for and feeds them Does he take care of such Creatures and will he not take care of you Yes certainly he will and why ye are better then they ye are rational they irrational ye are his sons they his servants Vers 21 22. 21. And I will set my Glory among the Heathen and all the Heathen shall see my Judgement that I have executed and my Hand that I have laid upon them 22. So the House of Israel shall know that I am the Lord their God from that day and forward THe Lord having declared what destructive judgements he would bring upon Gog and Magog he comes here to make known the end of his so dealing with them viz. the manifestation of his glory amongst Heathens and his own People Vers 21. I will set my Glory among the Heathen I will give my Glory saith the Hebrew that is I will cause it to be evident amongst them By Glory understand the glory of his Justice and Power All the Heathen shall see my Judgement that I have executed These words give light to the former The Heathen seeing the dreadful judgements of God upon Gog and his should acknowledge the Justice and Power of God And my Hand that I have laid upon them They shall not only have a bare sight but experimental knowledg they shall find themselves concern'd therein and feel the hand of God heavy upon them for the strength wealth liberty and glory of the Heathen will be much impaired if not totally ruin'd by the overthrow of Gog. Vers 22. So that the House of Israel shall know that I am c. They did know the Lord to be their God before but this signal stroke of God upon their Enemies being a signal mercy unto them should so ingage them unto God that from that time forward they should afresh and eminently acknowledge God to be their God and none to be like unto him that he will not desert them in their streights but be their Deliverer First Observe The great end of Gods judgements upon sinful men is his Glory I will set my glory among the Heathens and all the Heathen shall see my judgement c. God doth therefore execute judgement that he may be glorified When sinful people will not give glory to God for his Mercies he will fetch glory out of them by his Judgements They are the work of his hand and what ever that be it 's honourable and glorious Psal 111.3 Not only his works of Creation but those of Judicial Providence Upon what Nation soever Army or Navy the Lord shall lay his hand he will work out his glory thereby that is the end of all his works and judgements Secondly Obsérve Dreadful judgements upon the wicked are ingaging mercies unto the godly So shall the hâ—use of Israel know that I am the Lord their God from that day and forward The hand of God upon Gog and his should so affect their hearts that they should experimentally know and say The Lord is our God he hath laid low our enemies he hath freed us from their Insultations Threats Oppressions he is our Deliverer our Saviour our Redeemer Isai 25.9 It shall be said in that day Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation When God executed severe judgements upon the enemies of his people then were their hearts thus affected and engaged unto the Lord then they rejoyced in God their Saviour and said He will save He hath saved us and he will save us When the godly see that great judgements upon their enemies are great mercies unto them their faith is advanced thereby and they are perswaded God will never leave them their hearts are warmed and they cannot but own and praise him Vers 23 24. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them and gave them into the hand of their enemies so fell they all by the sword 24. According to their uncleanness and according to their transgressions have I done unto them and hid my face from them THe Heathen had base and blasphemous thoughts of God they imagined he was not able to keep his people out of the hands of Nebuchadnezzar and his gods to vindicate himself therefore the Lord tells them the true cause why they were carried into Captivity namely for their iniquity It was not Impotencie in God but Iniquity in them which caused it 23. The house of Israel went into captivity for their Iniquity The Hebrew is the house of Israel were led into Captivity in their Iniquities God took them in their Iniquities and carried them away into Captivity in them or for them Boavonam the Septuagint saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sins their crooked and perverse doings Because they trespassed against me The word Magnal or Maal signifies Stubbornly and Contemptuously
length of the Temple-courts c. make 100. Cubits as Haffenrefferus exactly demonstrates Of the signification of this Temple Some make the Court belonging to it to represent the World and the Temple to represent Heaven It may be considered whether the Porch do not point out the common Professor the Temple true Saints who are Temples of the Spirit and the Sanctum Sanctorum the Saints in glory the condition of those made perfect The true representation of this Temple I take it is the Body of our Lord Jesus Christ both his Body Natural and his Body Mystical viz. the Church 1. It 's a representation of his Natural Body Solomons Temple and Zorobabells or the 2d Temple was so Joh. 2.19 saith Christ Destroy this Temple and in three days I will raise it up And why Ezekiels Temple should not type out Christ I see no cause There be many things wherein it fitly doth so 1. This Temple was holy vers 3. This is the most holy place hence it 's evident the other part of the Temple was holy The Hecal was holy though not so holy as the Devir and the body of Christ was holy Luk. 1.35 That holy thing c. Act. 13.35 Thou shall not suffer thine Hâ—ly one c. 1 Pet. 2.22 Chap. 1.19 Heb. 7.26 He was holy harmless undâ—filed separate from sinners 2. It was very lightsome and beautiful within it was adorned with Cherubims and Palm-trees vers 18.19 so the Lord Christ was full of light Col. 2.3 In him were hid all the treasures of wisdome and knowledge He was adorned with all the graces of the Spirit He was full of grace and truth Joh. 1.14 Cant. 5.10 Psal 45.2 Thou art fairer then the children of men 3. By the Temple they came to know the mind of God one part of it was call'd Devir the Word or Oracle there God spake so by Christ we come to know the mind of God Joh. 1.1 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word He brought the mind of God to us and declared it to the world Heb. 1.2 God hath in these last days spoken unto us by his Son Christ was an Embassador sent from God to acquaint us with the mind of the King of Nations and he did it faithfully Joh. 15.15 All things which I have heard of my Father I have made known unto you 4. The Temple was God's delight it 's call'd an House for God dwelt in it and manifested his glory there Ezek. 43.4 5. The glory of the Lord came into the house yea the glory of the Lord filled the house And Psal 29.9 In the Temple doth every one speak of his glory There God's glory is seen Is not Christ such a Temple Did not God come into the Temple of his Body 1 Tim. 3.16 Col. 2.9 There the glory of God was seen fully Joh. 1.14 The Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Fathâ—r full of grace and truth The glory of God never appeared so evidently as in this Temple and God delighted therein Mat 3.17 This is my belâ—ved Son in whom I am well pleased See Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall go no more out And I will write upon him the Name of my God and the Name of the City of my Gâ—d which is New Jerusalem God is establishing and will establish New Jerusalem with Pillars daily more and more and therein is strength to be found not in the World or in Babylon 1 Tim. 3.15 5. There were Cherubims and Palm-trees in the Visional Temple vers 18 19 20 25 26. and in the Church of Christ there are Cherubims and Palm-trees These Cherubims may note the presence of the Angel in the Church 1 Cor. 11.10 There were Angels in the Church of Corinth And so in the Temple John speaks of Rev. 14.15 17. Each Cherubim had two faces one of a Man another of a Young Lion to signifie the wisdome strength and zeal of the Angels which are imploy'd for the good of the Church Or by Cherubims understand those Christians who were wise stout and zealous for the truth and cause of God such as loved not their lives to the death Rev. 12.11 But were beheaded for the Witness of Jesus and for the Word of God Rev. 20.4 These Cherubims looked to the Palm-trees they were patient under all crosses afflictions in hope of certain victory Rom 8.35 36 37. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword c. Nay in all these things we are more then Conquerors c. Their eyes were upon the Palm-trees And Rev. 9.7 they had Palms in their hands they were certain of victory whereof Palms and Palm-trees are emblems There be several things wherein the Saints do resemble Palm-trees 1. They are always green and growing so are the Saints Psal 92.12 14. The righteous shall flourish like the Palm-tree They shall still bring forth fruit in old age 2 Palm-trees cannot endure dung Magnopere abhorrent à fimo they hate it So the Saints they hate Superstition Idolatry and all sin as dung they will dye rather then worship the Beast or his Image rather then receive his Mark in their foreheads or their hands Rev. 20.4 they watch and keep their garments undefiled 3. The Palm-tree bears up against all weight laid upon it and the Saints do the like in all their troubles and afflictions Paul met with sharp tryal's yet he fainted not but found more strength 2 Cor. 4.16 And Chap. 7.4 He saith I am filled with comfort I am exceeding joyful in all our tribulation And Rom. 5.3 We glory in tribulation 4. These Cherubims and Palm-trees were the ornament of the Temple and Christians who are wise couragious and patient under all tryals are the ornaments of the Church of Christ 5. This Temple with the Porch and Buildings belonging to it was great and large vers 12 13 14 and 15. 100. Cubits in breadth 100. Cubits in length So the Church of Christ is great and large In the Apostles times there were thousands of the Jews believed Act. 21.20 It was Prophesied in Isays days that all Nations should flow unto the Mountain of the Lord that is the Church Isa 2.2 And in Daniels days Chap. 7.14 That all people languages and nations should serve Christ And John in the vision saw it made good Rev. 7.9 I beheld a great multitude which no man could number of all nations kindred people and tongues which stood before the Throne and the Lamb. 2. It 's the representation of Christs Body Mystical and that in several things 1. All things in this Temple were measured as in the 40. also the 41 42 43 and 47. Chapters appears So in the Church the Mystical Body of Christ Ephes 2.21 Paul tells the Ephesians that the Saints are a
unto him The humble find mercy and are raised when the proud meet with judgment and are thrown down The 2. consequent is The Spirit leading of him and that was into the inner Court He had led him into several places and now leads him into the inner Court whereby he came to understand the mysteries of and behold the glory in the Temple which none are able to do without the leading of the Spirit None destitute of the Spirit can enter into the Church to understand the things thereof and behold the glory thercin 1 Cor. 2.14 15. 2 Cor. 3.18 It 's the Spirit makes men discern spiritual things it 's the Spirit that leads us from knowledge to knowledge from mystery to mystery and from glory to glory he leads into the Temple and into the inner Court he reveals the deep and glorious things of God unto the Saints The 3. is the filling of the house and that with glory vers 3. Behold the glory of the Lord filled the house There was aboundance of glory in it the Temple and Sanctum Sanctorum were full of it This leads us to consider not onely the Temple re-built after the Babylonish Captivity which the Lord said by Haggai Chap. 2.7 that he would fill it with glory And that the glory of it sh uld be greater then of the former house vers 9. which was fulfilled in Christ's bodily presence there but it leads us also unto Christ who was filâ—'d with the glory of the Spirit and fullness of the Deity Col. 2.9 and unto the Church of Christ which is fill'd with the glory of the Gospel for it is glorious and hath shining light in it 2 Cor. 4.4 but chiefly unto the New Jerusalem wherein a greater glory is expected to be seen then hath ever yet been there will be aboundance of grace and glorious effusions of the spirit See how glorâ—ous the New Jerusalem is Rev. 21. The 4. thing is the Lord speaking unto Ezekiel vers 6. And I heard him speaking unto me The Hebrew is I heard a Saying to me from the house a saying from the glory or from the Lord being in that Glory which fill'd the house The Temple saith Vatablus the Sanctum Sanctorum saith Maldonate but we understand it of both As the glory was in the Temple so the voice came from the Temple The Lord spake not of the Temple as Lyra would have it but from or out of the TempIe The thing pointed out hereby is this That God reveals and makes known his mind in his house in the Church he speakes from the Temple unto his Isa 66.6 A Voice from the Temple a voice of the Lord. There God discover'd his displeasure towards his enemies and his good will towards his servants In Judah is God known Psal 76. There his mind is known The law goes forth out of Zion and the word of the Lord from Jerusalem Isa 2.3 Where his Church is there is his presence there he utters his voice there he opens his mind Why did David desire to dwell in the house of the Lord all days of his life but to behold the beauty of the Lord which appeared there eminently and to inquire in his Temple because the Lord there spake and answered the desires of his servants Psal 27.4 When he was troubled at the prosperity of the wicked what did he then but enter into the Sanctuary of God and there he was resolved he understood their end Psal 73.17 The Spirit and Christ spake in the Churches and to the Churches Rev. 2. and 3 Chap. And in the 16. Chap. vers 1. A great voice was heard out of the Temple And the Man stood by me The Hebrew is And a Man was standing by me Some make this Man to be an Angel but it was he mentioned Chap. 40.3 The Man whose appearance was like the appearance of brass with a line of flax in his hand and a measuring-reed This was Christ the Master-builder Zech. 6.12 Behold the Man whose name is the Branch he shall grow up out of this place and he shall build the Temple of the Lord. This Man stood by Ezek. to assist incourage and interpret things unto him Whence cometh this Observation That the Lord Christ who is the chief Architech in Temple-work stands by his Prophets and Servants who are imployed therein When the Temple was first built many were imploy'd therein but they were not left to their own wisdom and skill Solomon was principâ—l therein he was present counselled directed and assisted therefore it 's said he built the house of the Lord 1 King 6.2 So in Ezekiel's Temple a Type of the Gospel-Temple Christ was present he counselled directed assisted he stood by the Prophet he stood by the Apostles Mat. 28.20 Lo I am with you always even unto the end of the world He stood by Paul Acts 18.10 I am with thee so Chap. 23.11 And Paul doth acknowledge it 2 Tim. 4.16 17. All men forsook me they shew'd their unfaithfulness Notwithstanding the Lord stood with me and strengthened me he was about Temple-work for it follows that by me the Preaching might be fully known and that all the Gentiles might fully hear Christ was with him to instruct incourage and bless him and his labors Christ walkes in the midst of the Churches and holds the stars thereof in his right hand Rev. 2.1 And Chap. 5.6 it 's said In the midst of the Elders stoâ—d a Lamb. There be two things worthy notice from the 5 and 6. verses considered together The 1. Is the distinction of Subsistences in the Divine Nature and Essence Here are 3. distinct Ones named 1. The Spirit which took up Ezekiel 2. The glory of the Lord whom he heard speaking out of the house which was the Father 3. The Man standing by him which was Christ Here is the Spirit Father and Son who as they have distinct personalities so distinct operations The Spirits work is raising up the Fathers speaking and the Sons assisting or standing by The 2. thing is the gradual proceedings of God in carrying on his from mercy to mercy Here be 5. steps of mercy The 1. Is the Spirit taking up the Prophet being fallen upon his face Had any one come and raised the Prophet being down it had been kindness Especially if Daniel Zorobabel or some Elder of Israel had done it but one greater and better then them all did it viz. the Spirit of God This was great mercy The 2. Is the Spirit leading of him into the inner Court He did not raise him and then leave him but led him And whither not into the outward Court but into the inner Court This was a further mercy a choise mercy to be brought so near the Temple The 3. Step was a sight of glory he saw the glory of the Lord filling the house this was a grand mercy which none of the Jews besides himself saw As when Christ was transfigured and the Mountain shin'd with the glory of his
soundly salted with Gospel-truths shall never perish Vres 26. They shall consecrate themselves The Hebrew is They shall fill their hands Some by hands understand the sides of the Altar because Jad signifies both a hand and a side others take hands for the hands of the Priests which should be fill'd with Sacrifices that is with sacrificing-work and so prefigured the full imployments the Gospel-Ministers should have But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to consecrate as learn'd Hebricians observe Exod. 28.41 Thou shalt anoint them and consecrate them the Hebrew is thou shalt fill their hand so Exod. 29.9 Nu◠3.3 1 King 13.33 Judg. 17.5 In these places the Hebrew is fill'd the hand which notes consecration according to the Hebrew dialect and so it imports the Ministers consecrating and dedicating themselves unto the work of Christ under the Gospel The 27. verse speaks of the daily sacrifices and work of the Altar One Sacrifice or other was to be offered daily Two Lambs one in the morning another in the evening were to be offered daily Exod. 29.38 39. these were for the Burnt-offering vers 42. Besides which here is mention of a Peace-offering of which they were neither to eat the fat nor the bloud Levit. 3.17 signifying that those who are at peace with God through Christ ought neither to be carnal nor cruel but to mortifie their carnal lusts and to be meek as Christ was The daily sacrificing of the Priests here shew'd the daily and constant work of the Ministers under the Gospel Preaching Administring of Sacraments Praying and Praysing of God is to be their daily work which being done according to rule and in the name of Christ makes them and the people accepted Vers 28. It shall be upon the eighth day Here is foretold saith Master Shepheard the continuance of the Sabbath in Gospel-days The eighth day from the Creation being the first of our Redemption Noah is call'd the eighth 2 Pet. 2.5 who was the first in regard of his years and dignity of person and first entred into the Ark Gen. 7.7 And so the Lord's day may be the eighth in one sense and the first in another The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLIV Vers 1 2 3. 1. Then he brought me back the way of the gate of the outward Sanctuary which looketh toward the East and it was shut 2. Then said the Lord unto me This gate shall be shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by it therefore it shall be shut 3. It is for the Prince the Prince he shall sit in it to eat bread before the Lord he shall enter in by the way of the Porch of that Gate and shall go out by the way of the same THIS Chapter treats of the Priests and divers Ordinances concerning them 1. Sundry things are presented to Ezekiel touching the Priests 1. The priviledge of the High-priest in the three first verses 2. A reproof of the Priests for their profaness and neglect from the beginning of the 4. vers to the 9. 3. The exclusion of some and deposing of others from the Priest's office from the 9. to the 15. 4. What Priests God will accept of vers 15 16. 2. The Ordinances which concern the Priests are laid down from the 17. vers to the end Vers 1. Then he brought me c. The Prophet having seen the Altar for Burnt Sin and Peace-offerings with the Ordinances thereof is brought back to the East-gate or Gate of the outward Sanctuary that which separated the Priest's Court from the peoples or the outmost Gate of all We must follow Christ which way so ever he leads us be it backward or forward he hath something to reveal unto us which will be for our use Vers 1 2. It was shut What Gate so ever this was it was shut and therefore shut because the Lord had entred in by it and no man might but the Prince only Some take Prince literally for the governour of the people but the best Expositors take it for the High-priest who was preferr'd above and so Prince of all the rest For in this Chapter he speaks of the orders of the Priests This Prince or High-priest was a type of Christ The High-priest was to be without blemish anointed with holy oyle to be covered with clean linnen and cloathed gloriously on him was a plate ingraven with holiness to the Lord he had the Vrim and Thummim he bare the names of the 12. Tribes of Israel upon his Breast and Shoulders as appears Levit. 22.13 Exod. 29.7 Exod. 28.2 42.36 30.9 So Christ our High-priest was without blemish Heb. 7.26 Anointed with the Spirit Isa 61.1 He was holy glorious yea Holiness altogether Luk. 1.35 Mark 1.24 He had all perfection Col 1.19 Chap. 2.3 He bears all Israel in his Breast and on his Shoulders Isa 40.11 Heb. 7.25 What is meant by the Gate shut is necessary to inquire It was not the Womb of the Virgin which was shut up after the birth of Christ as Popish Interpreters expound it Some of the Antients make it to be Heavenly mysteries which none know but 〈…〉 the Father and the Son Some make it the Scripture or Book sealed with seven seals Rev. 5.1 which none could open but Christ This Gate shut rather notes the Gate or Entrance into heaven which Adam by his fall had shut so that no man whatsoever being sinful could open it or enter onely Jesus Christ our High-priest hath opened it and entred Heb. 4.14 We have a great High-priest who is passed into the heavens He hath broken all the bars locks and bolts which kept it shut and hath opened the same so that now sinners may have access to God The High-priest once in a year entred into the Most Holy place the door opened to none but him this typified Christ's opening of heaven and entrance in thither as is clearly exprest Heb. 9 7 8 11 12 24. The Tabernacle and Temple were representations of heaven and so was this Vision of Ezekiel and as the Gate here was shut so was the Gate of heaven till the Lord Christ the Arch-bishop of our souls opened the same and entred No man hath ascended up to heaven but he that came down from heaven even the Son of Man which is in heaven Job 3.13 No man ever by his own virtue or power ascended up to heaven but Christ Henoch and Elijah neither ascended nor entred by their own strength grace or goodness Christ's merits were the Key which opened heaven for them and others Christ is the door and the way and no man comes to the father but by him Job 14.6 It 's by Christ alone that we come to the knowledge and fruition of the Father he reveals him and his mysteries and brings us unto the injoyment of him Quest If Christ have entred in by this Gate why is
thing causeth that signifying they must do nothing may justly cause an ill savour Their loyns must be girt with sincerity and their conversations such as may be in offensive before God and men Of putting off their garments and putting on others when they go out from their ministration wss spoken Chap. 42.14 And they shall not sanctifie the people in their garments Common things were made holy by the touching of holy things according to the Law Exod 29.37 The Priest's therefore put them off lest going out in them the people might touch them and so being sanctified be necessitated to leave their callings Vid. Diodate OEcolampad saith Sanctificare hoc loco est velle haberi sanctum And so the Priests were not to go forth in their garments that the people might esteem them holy The Chalde is Non commiscebuntur cum populo They shall not mingle with the people being in those holy garments and so profane them Pintus hath it to good purpose thus Non exibunt in vestibus sacerdotalibus ad benedicendum populo They shall not go out in their Priestly garments to bless the people but do it in their common garments They must be in another frame of spirit in their approaches to God than in common dealings with the people The 2. Rule given them is concerning their heads They must not shave them nor wear long locks but poll their heads Ths Heathens used to shave their heads especially their idolatrous Priests and God would not have those ministred unto him to conform unto idolaters His must not shave their hair then it would be too short nor nourish it then it would be too long but poll the same keep a medium between both The Ministers of Christ must not shave their heads lest they shouid symbolize with Anti-christian Monks and Friars nor wear it long which is the garb of luxurious barbarous and military men they must neither neglect their hair nor be effeminate in the length powdering or curling of the same but have such a care of that and their habit as becomes the Gospel and the servants of Christ A 3. Rule is the prohibition of Wine nor simply but when they enter into the inner Court This was a law laid upon Aaron and his sons Levit. 10.9 Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the Tabernacle of the Congregation lest ye die It shall be a statute for ever throughout yâ—ur generations Notwithstanding this law the Priests and Prophets were faulty and complaint is made Isa 28.7 The Priests and theProphets have erred through strong drink they are swallowed up of wine they are out of the way through strong drink they erre in vision they stumble in judgement The Jewish Priests were absolutely forbidden wine it 's conceiv'd lest it should cause them to speak or do undecently in their ministrations but wine is not wholly prohibited to the Ministers of the Gospel Paul bids Timothy drink wine 1 Tim. 5.23 Here temperance and sobriety are commanded and commended unto the Ministers of Christ they must not be men given to wine Titus 1.7 but sober vers 8. A 4. Rule is touching their marriage they are not forbidden to marry but are caution'd about the same and shew'd who they must not marry not a widow or one dâ—vorced And Moses mentions two more Levit. 21.14 a profane one and a harlot which they might not take a Virgin or a Priest's widow they might and these must be of the seed of the house of Israel Strange virgins or strange widows they might not joyn themselves unto The scope of the words is that they should marry them were modest chast pious sober and well educated that so they might be a comfort aâ—d an honour to their husbands in that office The Preists were Types of Christ and the Ministers of the Gospel are in Christ's stead unto the people and marriage represents the mystical union and marriage between Christ and his Church therefore of all men they should see to it what wives they take even such as will be subject in all things as the Church is unto Christ Ephes 5.24 and so mind others of their duty Vers 23 24 25 26 27. 23. And they shall teach the people the difference between the holy and profane and cause men to d scern between the unclean and the clean 24. And in controversie they shall stand in judgement and they shall judge it according to my judgement and they shall keep my laws and my statutes in all mine assemblies and they shall hallow my sabbaths 25. And they shall come at no dead person to defile themselves but for father or mother or for son or for daughter for brother or for sister that hath had no husband they may defile themselves 26. And after he is cleansed they shall reckon unto him seven days 27. And in the day that he goeth into the Sanctuary unto the inner Court to minister in the Sanctuary he shall offer his Sin-offering saith the Lord God MOre Rules are prescribed here for the Priests of this new Temple The 1. is that they putting difference in things and persons between the holy and profane the clean and the unclean should teach the people the same This was the Priest's duty of old Levit. 10.10 11. And because it was neglected God complains of the Priests Ezek. 22.26 They have violated my law they have profaned my holy things they have put no difference between the holy and profane neither have they shewed that is to the people difference between the clean and the unclean But now it should be otherwise the Ministers of the Gospel should teach the people sound and discriminating doctrine so that they should know truth from error men sound in the faith from such as were corrupt and heretical Paul taught Timothy to discern between men having a form of godliness and the power of it 2 Tim. 3.2 3 4 5 6 7 8. And Titus he taught to distinguish of persons Chap. 1.10 11 12 13 14 15 16. And John put difference between the clean and the unclean Rev. 21.27 And Christ taught his Apostles and in them all others that holy things must not be given unto dogs Mat. 7.6 The 2. Rule is about Controversies and what they are to do therein When controversies arise they are to hear judge and determine them by the law of God vers 24. In controversies they shall stand in judgement and shall judge according to my judgements not according to their own wills desires of others or laws of men but as God's laws direct and command Christians should bring their differences to theis Ministers and Church-officers that they may make and maintain peace between them judging and determining their controversies according to the Word of God Paul blamed the Corinthians that brother went to law with brother and that before unbelievers and brought not their cases unto the Church 1. Cor. 6.6 Ecclesiastical differences onght to be
decided by Ecclesiastical persons and other differences too Deut. 17.8 9 10 11. The 3. Rule is about the solemn assemblies and Sabbaths they shall keep my laws and my statutes in all mine assemblies and they shall hallow my Sabbaths God would not allow the Priests though never so knowing or holy to do ought of their own heads in his worship as they might not prescribe worship it self so they might not alter it nor the laws rites or manner of performing the same Religion and worship are such sacred things that nothing humane must be intermingled with them all things therein must be done according to the mind of God exactly they shall keep my laws and statutes This the Ministers of Christ are to do themselves and to teach others to do the same they are to sanctifie the Sabbaths and to see others do so too Sanctè observabunt observari curabunt saith Sa upon the place A 4. Rule is direction about their dead kindred whom they might bury and mourn for viz. Father or mother son or daughter brother or sister a virgin To these six they were limited and forbidden to be at the funerals of all others Ne quid ex mortuis contrahant quod aliis fastidio futurum sit For those of their consanguinity they might mourn God would not have them unnatural yet in their mourning they might not be immoderate nor disfigure themselves by baldness shaving their beards or cutting their flesh Levit. 21.5 They must be patterns of patience unto others and quietly submit unto the hand of God in pulling away their near relations and because it 's hard in such cases to keep within bounds and not transgress therefore they were to offer a Sin-offering before they came to publique administrations shewing that singular purity is required in the Ministers who are to draw near unto God Vers 26. After he is clensed c. The Lord indulged them so far that they might defile themselves vers 25. that is touch and mourn for their near kinred but after this they must cleanse themselves according to law Num. 19 11 12 13. And Num. 6.9 10 11. they were to be holy especially when they came to minister before the Lord. Vers 27. He shall offer a Sin-offering When we have indulgence from God in any thing especially in matter of our affections we are apt to exceed our bounds therefore here the Lord provides a remedy Vers 28 29 30 31. 28. And it shall be unto them for an inheritance I am their inheritance and ye shall give them no possession in Israel I am their possession 29. They shall eat the Meat-offering and the Sin-offering and the Trespass-offering and every dedicate thing in Israel shall be theirs 30. And the first of all the first fruits of all things and every oblation of all of every sort of your oblations shall be the Priests ye shall also give unto the Priest the first fruit of the dough that he may cause the blessing to rest in thine house 31. The Priests shall not eat of any thing that is dead of it self or torn whether it be foul or beast THe Priests and Levites were to have no inheritances in the land of Canaan Num. 18.20 Deut. 10.9 18.2 God was their inheritance and provided for them he gave them the sacrifices which were due to himself Josh 13.14 Onely unto the Tribe of Levi he gave no inheritance The Sacrifices of the Lord God of Israel made by fire are their inheritance And so here God was the inheritance of the Priests of this new Temple and gave them the offerings due unto him and all the dedicate things yea he ordered that the first fruit of all the first fruits of all things and all the oblations should be the Priests and the first of their very dough hereby pre-signifying that the Ministers of the Gospel ought to be maintain'd by the people they preach unto It 's a Divine Ordinance that one of their estates and means the Ministers should be provided for See Mat. 10.10 11. Luk. 10.7 8. Gal. 6.6 1 Cor. 9.13 14. 2 Cor. 11.8 Here is a special reason given why they should be maintained and that comfortably it 's in the 30. vers That he may cause the blessing to rest in thine house Junius reads it Vt statuam And Piscator Vt collocem that I may appoint or settle a blessing in their house Where the faithful Ministers of Christ are well provided for by the people there God singles out blessings for their families and causes them to rest there Prov. 3.9 10. Honour the Lord with thy substance and with the first fruits of all thine increase So shall thy barns be fill'd with plenty and thy presses shall burst with new wine so Mal. 3.10 God had blâ—ssings for them under the law who were forward to uphold his worship and maintain his servants and so he hath for those in these Gospel-times who do the like 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully For the last verse which forbids the Priests to eat fouls or beasts which dyed of themselves or were torn by others The same was prohibited the people also Exod. 22.31 Levit. 17.15 Deu. t 14.21 God would have both Priests and people holy and not defile themselves with such meats And here it may present unto us the care Ministers should have of what they eat Though all creatures be good and lawful to eat yet all are not wholesome and expedient for them who are imployed in sacred things to feed upon Or thus they are to be hospital and should not provide of the worst to intertain the people of God Such creatures dyed of themselves are torn by dogs beasts or vermim what ever is unsightly unwholesome or unsavory should not be at their Tables or distributed at their doors Or thus this not eating such things may note sanctification in the Priests they were not to be covetous or cruel but to be unblameable abstaining from evil and the appearances thereof The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLV Vers 1 2 3 4 5 6. 1. Moreover when ye shall divide by lot the land for inheritance ye shall offer an oblation unto the Lord an holy portion of the land the length shall be the length of five and twenty thousand reeds and the breadth shall be ten thousand this shall be holy in all the borders thereof round about 2. Of this there shall be for the Sanctuary five hundred in length with five hundred in breadth square round about and fifty Cubits round about for the suburbs thereof 3. And of this measure shalt thou measure the length of five and twenty thousand and the breadth of ten thousand and in it shall be the Sanctuary and the Most Holy place 4. The holy portion of the land shall be for the Priests the Ministers of the Sanctuary which shall come near to minister unto the