their hands as being their owne 1 Cor. 7.30 Let them that buy be as if they possessed not Possessors look upon things as their own and to continue with them here by the Chaldeans possessing their houses is closely pointed out the 70. yeares captivity all which time the land and habitations left should be in the Chaldeans power I will also make the pomp of the strong to cease What ever lifts up and causes the spirits of men to swell it is Pomp so the word is used Jer. 12.5 In the swelling of Jordan when the waters increased and made the River swell over its bancks which Jordan alwayes did in harvest time Josh 3.15 Strong or Potent mâ—n whence great ones are called Potentates their riches attendance honours places allyances and the like doe make them proud stately selfe-confident but their pomp power magnificence excellency shall all cease and come to nothing It 's not their Armes or Armour their big lookes insolent speeches rich attire honourable Titles or any thing wherein they glory that shall advantage them be it their Souldiery their strong and stout men their pomp shall cease I will crush their Crests and bring them low Pintus understands it of Zedekiah and the Nobles of Jerusalem Their holy places shall be defiled The holy places were the Court the Temple and the holyest of all some refer these words to personâ— and not to places and read them thus They shall see prophaned defiled which sanctifie them noting the Priests who sanctified the people by their offerings and prayers for them they sh uld not be regarded as Priests of the highest God but because they had dealt deceitfully with the people corrupted the Covenant of Levi therfore they should be slain as other persons or led into captivity with them Others read the words thus They shall inherit their holy places the Chaldeans shall come and take possession of them because it 's said here Their holy places and not Mine Theod. Lavat It 's conceiv'd by some that these were Chappels or oratories which they had made in severall places in or neer to their houses and consecrated to God Obser 1 That God can use the worst of men to accomplish his holy designes and execute his righteous judgements The Chaldeans he brings to afflict chain and captive the Jewes Wicked men have wicked ends answerable principles and mediums to attain those ends Isa 10.7 But they are as staves and rode in the hand of God with which hee corrects hypocriticall Nations vers 5.6 They are Gods sword Gods hand Psalm 17.13 14. and he knows how to use both to effect his own pleasure and to execute judgements upon sinners and that without sin Hath not God brought in and set on worke the worst of men among us What Miscreants Blasphemers Plagues Vermine what Aegyptians Chaldeans and bloody mercilesse wretches have wee doing mischief in this Land men that justifie Chaldeans that are skilfull to shed blood to cheat a Nation of its God and Religion to betray and undoe Kingdomes many wonder such vile wretches should live and have a being upon the earth many are troubled that God uses such filth and scum to doe him any service but we must know that there is use of Thistles Scorpions and Serpents and God would not use such men if there were not good to be done by them Isa 10.12 It shall come to passe that when the Lord hath performed his whole worke upon Mount Zion on Hierusalem I will punish the fruit of the stout heart of the King of Assyria and the glory of his high lookes 2. That houses lands and good things of this world wee should not much seeke after seeing they may fall into the hands of the worst men I will bring the worst of the Heathen and they shall possesse your houses All they had gotten fell into the hands of Chaldeans 3. That no external excellency or pomp is to be confided in God will make the pomp of the strong to cease policy power riches honours strength of Armies are not pillars of brasse to confide in they are glasse mettall soon broken and blowne away by the breath of the Lord when he is in a way of wrath Nebuchadnezzar was a proud Tyrant that with his plundering made the world a wildernesse Isa 14.17 That exceeded most Princes of the world in greatnesse in Kingdomes tributary Princes honour strength of Souldiers c. See in vers 11. what is said of him Thy pompe is brought down to the grave 12. How art thou fallen from heaven O Lucifer sonne of the morning how art thou cut down to the ground which didst weaken the Nations So for Aegypt that abounded in horses Isa 31.1 and trusted in their strength Ezek. 30.18 The pomp of her strength shall cease in her And Chap. 32.12 By the swords of the mighty will I cause thy multitude to fall They shall spoil the pomp of Aegypt and all the multitude thereof shall be destroyâ—d God would destroy them with a great destruction and then mercy should come in then neither the foote of man nor beast should trouble them any more then would the Lord make their waters deepe and make their rivers run like oyle ver 13.14 Neither Babylonish nor Aegyptian pomp endure long God makes the arrogancy of the proud to cease and layes low the haughtinesse of the terrible Isa 13.11 This God hath done lately before our eyes Victory at York 2. of July 1644. he hath made the pomp of the strong to cease there were the Potentates of the Earth Honours Riches Strength Arms Horses what ever might make them pompous was with them great hopes and hearts they had they looked for the day and thought not only the North but the South should be theirs not Yorke but London yea England to be theirs but they are disappointed their honour is laid in the dust their pomp ceaseth Wee may say according to that in Zech. 11.2.3 Howle Fir-tree for the Cedars are fallen the mighty are spoiled howle O ye Oaks of Bashan for the forrest of the vintage is come downe their strength and comforts are abated There is a voyce of the howling of the Shepheards that is Princes which should feed and seek the good of the people for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoyled The ceasing of their pomp should be the beginning of our praise Psal 98.1 O sing unto the Lord a new song for hee hath done marvellous things his right hand and his holy arme hath gotten him the victory We may sing with Moses Exo. 15.6 7. Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee Thou sentest forth thy wrath which consumed them as stubble And with David Ps 136.1 2 3 4. O give thankes unto the
may have truth amongst them and more given in unto them as well as others God gives Vision Law Counsell and takes them away at his pleasure he creates light and darknesse They shall seeke vision of the Prophets and there shall be none Prophets could not prophesie at pleasure But when God gave in visions then they gave out light Nathan had no vision no word from heaven to encourage David to build hee had one to take him off 2 Sam. 7. Neither had the Priests the knowledg of the Law alwayes Hosea 4.6 Mal. 2.8 Neither is counsell alwayes with the Antient Isa 29.14 You that have Vision thâ— Law and Gospell the Counsell of the Ancient how soone God may remove it is a secret the light was extinguishing lately there were many extinguishers Jesuiticall Prelaticall and others Be not unthankfull for the light you have sin not against light by disgracing that as New light which suits not with your spirits It was in the womb of the Sc iptures though not brought forth till of late If you spurn a any light any truths of God you may lose what you have If you receive not the truth with love God will send you strong delusions If you hate those that bring you light you are in darknesse notwithstanding all the light that shines amongst you 1 John 2.9 10. He that saith he is in the light and hates his brother is in darknesse untill now He that loves his brother abideth in the light and there is no occasion of stumbling in him Let me say to you as Isa Chap. 2.5 O house of Jacob come yee let us walke in the light of the Lord. And as Christ to the people Yet a little while is the light with you walke while yee have the light least darknesse come upon you John 12.35 Acts 26.19 Paul was not disobedient to the heavenly visions he had be not you but walk in the light and warmth of them and then see what a blessing you shall have 1 John 1.7 If we walk in the light as he is in the light we have fellowsh p one with another and the blood of Jesus Christ his Son cleanseth us from all sinne 8. Those will not doe what they know shall not know what to doe Zedekiah and the rest would not doe what they knew Jeremie bade them goe forth yeild themselves and it should be well with them and the City but they did it not and quickly after they knew not what to doe no Vision no Law no Counsell in a streight and knew not which way to turn them Adam knew what to doe but did it not and presently after his head is in the thicket and he knows not what to doe Saul knew that he should not offer sacrifice that he should have slain Agag spared neither man nor beast he did it not and how oft he was in streights and knew not what to do you may observe in the story especially in that famous place 1 Sam. 28.15 When the Witch had rais'd the Devill in Samuels likenesse and mantle he tels him why he had called him I know not what to do but I have called thee that thou mayest make known unto me what I shall doe CHAP. VII 26. The King shall mourne and the Prince shall bee cloathed with desolation and the hands of the people of the Land shall bee troubled I will doe unto them after their way and according to their desertâ— will I judge them and they shall know that I am the LORD HAving spoken of the Ecclesiasticall estate in the former Verse in this he comes to the Civill estate and shews that the judgements should light upon all sorts King Prince and People mourning desolation and trouble shall be upon them he names the subjects of misery and the miseries then he lays down the causes the efficient God the materiall and meritorious their ways deserts then the end of all these Judgements That they may know- c The King shall mourne Hebrew is ijthabbal the word being in Hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which denotes a great measure of sorrow and expressions of it outwardly notes continuation of mourning some therefore render it Hee shall pine away or kill himselfe with mourning Its mourning with sighing and sighes are wasting and surely Zedekiah had cause of constant mourning even to his death he lost the Kingdome his Sonnes and his eyes at once which were dear things unto him and some observe when the word is referred to Men it notes mourning for dear things The Prince That is Princes the Singular Number for the P◠〈…〉 â—â—â—phet for prophets Shall be cloathed with desolation It s metaphoricall from Garments which doe cover and compasse about so Desolation should compasse the Princes and Nobles on every side The word notes such Desolation as breeds amazement in the beholders which was here when they saw the City Moller Psal 143.4 the Temple the Kingdome layd waste all things in them desolated they were cloathed with desolation and amazed at so strange a Garment upon them The hands of the people of the Land shall be troubled When the people should see their King mourning their Nobles desolate no heart or spirit in them for the Church and State for their Liberties or Lives their hearts and hands were troubled But he expresses it by their hands because it was more visible by them and set out the greatnesse of their misery they had no hands through feare and faintnesse to follow their Callings no hands to take up Armes to defend themselves no hands to lift vp in prayer According to their deserts The Hebrew is According to their judgements they have made ill Judgements of persons and things and deserve my judgements for them and answerably I will deale with them They have oppressed they shall be oppressed they have not heard the cry of others Ex judiciis peccatoris judicat peccantem Deus Orig. they shall not bee heard crying they have rejected me and they shall be rejected by me they have kill'd and they shall be killed they have spoyl'd and they shall be spoyled and so that of Christ in Matth. 7.2 is made good With what judgement yee judge yee shall bee judged and with what measure you meat it shall be measured to you againe In the 3 4 8 9. Verses of this Chapter hath been spoken of Judging and recompencing them according to their wayes Obser 1. That God hath times for Kings and Courtiers to mourn in greatnesse exempts not from Gods hand if great ones sin they shall smart for their sins The King shall mourne c. God takes off Royall Robes and puts sackcloth upon Kings loynes that sin against him heavy judgements he brings upon Kings Zedekiahs sins were great First He was false a thing too incident to Kings 2 Chro. 36.13 he violated the Oath he had taken Secondly Idolatrous Heathenish Idolatry was practised in his
they used to seduce and secure this people what ever they promised of helpe from Aegypt whatever they prophecyed of the Chladaeans not comming what ever they said of the peoples safety of Gods mercy and favour and good will towards them what ever they pretended of beeing sent from God of speaking his words of having his spirit c. God would discover all their imposturings and lay them open to the World so that nothing shall be left them but disgrace Some make the Temple and City to be the Foundation because they had the holy City and holy place where God had recorded his Name therefore they cryed peace peace flattered the people into a good condition and surrounded them with a wall of security therefore God would destroy both and discover their Foundation They shall be consum'd in the midst thereof You promise great matters to others that they shall within few yeares returne from Babylon come and dwell safely in Jerusalem but there is no safety in Jerusalem for your selves you shall be consumed in it that are so confident of the safety of it when a wall falls and foundations are discovered likely some doe suffer by it and so should these false Prophets here Quest In Jer. 4.10 You have these words uttered by the Prophet Ah Lord God surely thou hast greatly deceiv'd this people and Jerusalem saying Yee shall have peace whereas the Sword reacheth unto the soule If God promised them peace and deceived them doth he not herein resemble the false Prophets and so lessen their sin Answ 1. God did not promise them peace but threatned severe judgements against them by â—aiah Jeremiah and Ezekiel as you may see Isa 29.3.4.5.6 Jer. 9.9.10.11 Ezek. 5.8.9.10 2. Some make the Prophets here to speake in the name of the people and to personate them they thought the peace which was promised them by the false Prophets was from God and therefore finding the contrary doe charge God as wicked men in their distresses are wont to doe 3 The words may be taken by way of Interrogation thus Hast thou in deceiving deceiv'd this people hast thou promised them peace and brought the Sword upon them Is this thy manner of proceeding with thy people surely it cannot be thou art faithfull and canst not deny thy selfe 2 Tim. 2 13. Numb 23.19 God is not a man that he should lye neyther the son of man that he should repent hath he said and shall he not doe it or hath he spoken and shall he not make it good 4. If God promised them peace it was af er their returne from captivity not at the present and so Jer. 3.17.18 You shall finde it At that time they shall call Jerusalem the Throne of the Lord and all the Nations shall be gathered unto it to the name of the Lord to Jerusalem neyther shall they walke any more after the imagination of their evill heart In those dayes the house of Judah shall walke with the house of Israel and they shall come together out of the land of the North c. 5. The Prophet might thus speake and say God had deceiv'd them because he suffered the false Prophets to propound their dreames lyes divinations visions and things of their owne hearts and spirits unto the people whereby they were greatly deceiv'd a man that suffers a thing to be done in ordinary speech is said to be the Author of it if a Physitian will not give Physick to cure a sick man if he dye of his sicknes it s Vulgarly said he is the cause of his death If the owner will not preserve a ruinous house from falling when it s fallen he is said to be the Author of its fall so here God is said to deceive them because he hindered not those false Prophets from deceiving them God saw how averse they were to truth how they slighted and mocked his Prophets 2 Chron. 36.16 And despised his words therefore in just judgement he gave them up to beleeve lyes falsehoods and deceivable things Obser 1. That false Prophets teachers seduce the people feeding them with vain hops They cryed peace peace al things shal be prosperous comfortable we shall have no warrs in our gates no Famine or plague in our Cities they gave out laeta vaticinia and so beguild the unstable and credulous people and sweld them with vast hopes They hop'd to see their brethren returne from Babylon to buy and sell to marry and build to grow great and see many good dayes the false Prophets fill'd Ahab with great hopes of victory at Ramoth Gilead goe up and prosper said they for the Lord shall deliver it into the Kings hand 1 Kings 22.12 These Prophets begat and maintained hopes in the hearts of the people they made them trust in the Temple and corrupt worship was in it therefore Jer. 7.4 Jeremiah sent to command them not to trust in lying words Saying the Temple of the Lord c. What ever wickednesse they committed yet if they appeared in the Temple and stood before the Lord they said they were delivered no threatnings of Jeremiah or others should take hold of them They made them trust in their strong holds and looke to the hills and mountains about them therefore Jer. 3.23 He tells them that in vaine they hoped for Salvation from the hills and from the multitude of Mountaines They thought because Jerusalem was so well fortifyed with high hills and great Mountaines that it could not be taken Jer. 21.13 Who shall come downe against us Or who shall enter into our habitations So Jer. 29.31 Shemaiah caused them to trust in a lye Chap. 49.4 Jerusalem said who shall come unto me Hananiah a false Prophet told the people that within the space of two full yeares Nebuchadnezzars yoake should be broken from off the neck of all Nations Jer. 28.11 vers 15. Jeremiah saith He made the people trust in a lye 2. It s a cleare argument of a blind and false teacher to speak things answerable to the humors and corruptions of men this people could not indure Jeremiah prophesying truth threatning judgement against them for their sins see Jer. 38 2.3.4 5. They desir'd to heare of pleasing things it was good tidings to them to heare that Nebuchadnezzar should not come against them nor make them tributary unto him therefore the Prophets prophesied it Jer. 27.14 They told them they should not serve the King of Babylon it was pleasing to them to heare of bringing back againe the Vessells of the Temple and Vers 16. These Prophets prophesied saying Behold the Vessells of the Lords house shall now shortly be brought againe from Babylon wherein could they have humored these people more you have a notable place in the 23. of Jer. 16.17 The Prophets that prophesie unto you make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord Now that comes not from Gods holy mouth but mans carnall heart will
the Law the Priests should have no sound or true knowledg of it Read it But the law c. The sense will not much differ they look for visions from Prophets But they shall not have the law from Priests vision and Preaching both shall fail them This phrase To perish from is an Hebreisme and noteth not abolition but absence the law should not be dissolv'd lost But taken from those Priests they should be without the law Take some places where you have the like speeches Psal 142.4 Refuge failed me The Hebrew is perished from mee I was without refuge Amos 2.14 Flight shall perish from the swift Power of flying shall be absent And Joel 1.5 Howle ye drunkards because of the new wine for it is cut off from your mouth That is there is none for you and so here The law shall perish from the Priests That is the sound knowledg and true interpretation of the law shall be absent from them their lippes shall preserve no knowledge Counsell from the Ancient Elders some refer these to Church-officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 37.2 Elders of Priests the Prophets were to teach them the Priests to offer sacrifices and the Elders to order and discipline them which required wisdome and Counsell Others refer them to State-Elders in which sense the word is frequently used Gen. 50.7 Exod. 17.5 Psal 105.22 and is there translated Senators Take it in which sense you will Counsell should perish from them they should not be able to advise for the welfare of Church or State Obser 1 When a people is under Divine displeasure there is a succession of evils for them mischiefe after mischief they may not expect a few but many Saul after he had sin'd in sacrificing rejected God Samuel tels him that his Kingdome should not continue 1 Sam. 13.14 Then 3. Companies of spoilers came Mischiefe from the Philistines vers 17.18 Then had they no Smith in all Israel v. 19. After Chap. 15.23 He heares God had rejected him from being King that he had rent the Kingdome from him v. 28. After this he was trobled with an evill spirit from the Lord Chap. 6.14 In the 17.10 Goliah defies the Armies of Israel Chap. 18.7 8. David is magnified above Saul which vexed him to the heart and filled him with fear vers 29. He is disappointed of David whom he attempts to kill Chap. 19. He distrusts his servants and complains of their unfaithfulnesse Ch. 22. The Philistims invade his Land being in pursuit of David Chap. 23. David Abishai came upon Saul sleeping and could have kil'd him Chap. 26. Being sore distressed he seeketh to the Witch of Endor When God was departed no answer by Prophets and the Philistims were upon him the Witch raises the Devill who tels him of nothing but his own and Israels ruine Chap. 28.19 These tidings struck him halfe dead v. 20. After this his sons are slaine his Army is routed he and his Armour bearer ki l themselves Chap. 31. here mischiefe followed upon mischief Pharaoh had ten plagues one after another and in the Revelations you read of 7. Trumpets 7. Vials they came not single but by seavens and brought in mischief after mischief and judgement after judgement Jer. 51.31 32. One Post shall run to meet another and one messenger to meet another to shew the King of Babylon that his City is taken at one end that the passages are stopped the reeds burnt and the men of War affrighted Many evils and troubles doe befall States and Churches when they are under Gods wrath Deuteronomie 31.17 Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured and many evils and troubles shall befall them so that they will say in that day are not these evils come upon us because our God is not amongst us When God is in a way of revenge hee is continually at his work so that one misery is but the messenger of another and here is the misery of the wicked they shall perish rather an hundred times over then goe unpunished 2. God proceeds by degrees and steps to severity of judgements though people be exceeding guilty deserve as much wrath as is in all the vials of God yet he pours not out all his wrath at once mischief comes after mischiefe and rumour after rumour First Some drops of a viall then some little streams Mansuetudo iram Clementia paenam moderatur after that the strength God hath clemency in him moderating his punishments If little ones will prevaile with sinners he will with-hold the greater Sometimes though he see no amendment in the Creature his own goodnesse bowels and compassion doe cause him to forbear Psalm 78.38 He did not stirre up all his wrath He had cause to have done it they flattered with him lied unto him their heart was not right they brake Covenant vers 36.37 And yet hee stir'd not up all his wrath he kindled not the fire so hot as utterly to consume them Nay that wrath which was up and comming out he turn'd away And why He was full of compassion and remembred they were but flesh Yet because they were a stubborn people profited neither by mercies nor judgments but fell to Idolatry it's said vers 9. Hee greatly abhorred Israel and then the consuming fire was kindled vers 63. At first Gods wrath is little Psal 2.12 I was a little displeased Zâ—ch 1.15 But if sin grow Gods wrath grows as Ahab's cloud at first little as a hand but quickly it covered the face of heaven it was black with clouds and winds and there was a great raine How little soever Gods wrath be in the rise it can sodainly cover the face of heaven cause a great raine a raine of fire and brimstone an horrible tempest Psalm 11.6 God hath great wrath and fiercenesse of wrath 2 Kings 23.26 He hath a little finger a hand an arm and loins to be heavy upon sinners He begins with the little finger if that doe good he will stop if not you shall feele his hand his arme and weight of his loines he hath wrath reserved Nahum 1.2 Wâ—ath to come 1 Thess 1.10 3. Wicked men in great streights will sue to them for help whom before they hated they should seek for a vision from the Prophet now they were in extreamities and they run from Prophet to Prophet to get some Counsell and Comfort The false Prophets who had been countenanced by them had deceived them the true were hatefull to them Jeremiah Zephaniah Baruch were left and now they sue unto them for visions see Jer. 37.17 and 38.14.27 and 42.1 2 3. There the King Princes and people being distressed seek to Jeremie yet he was cursed by them Jer. 15.10 Beaten and put into prison Chap. 37.15 Ahab sends for and consults with Micaiah whom he hated when he was to goe out to Warre and in a streight
them that feare the Lord Psal 34.7 They are invisible guards and do invisible things for us their hands work when we feel them not so the hand of providence is doing when wee slumber and discern it not Joseph is sold into Aegypt and it was not discern'd by the sellers or the sold what work God was about the hand of providence was secret but wrought strongly for the raising of Joseph and safety of Jacob and many thousands besides Mordecai will not bow to Haman was the hand discern'd here which was working Hamans ruine I believe not Haman goes on plots the death of all the Jewes had almost accomplished his desire but providence acts in an unexpected way and cuts off this bloody man A secret hand of heaven hath done the great things in all ages invisible vertue hath done more then all visible instruments In our Counsels Armies undertakings had not Gods hand of Providence wrought we had been ruin'd Was it not a strange hand of Providence that began the work in Scotland If ought be done in the work of Reformation amongst us is it not the hand of God rather then the hand of man Isa 1.25 I will turne my hand upon them and purely purge away their drosse Math. 8.3 Jesus put forth his hand and healed the leper If our leprosie he healed or healing it 's by the hand of Christ put forth The safety of this Nation is from a secret hand we are held and hid in the hollow and shadow of an invisible hand So the hand of the Spirit doth secret work in Sion Christ by the finger of God Luk. 11.20 by the spirit of God Mat. 12.28 cast out Devils It s this hand that mortifies and kils the lusts Rom. 8.13 It 's this hand which quickens and brings life Job 6.63 It 's this hand works holinesse in you that comforts and supplyes you that guides and seales you it s this hand that brings you out of the ways of sin errour death into the ways of Christ truth and life it s this hand makes all ordinances effectuall 2 Cor. 10.4 Our weapons are mighty through God to the pulling downe of strong holds Through God that is through the spirit of God weapons must be in some hand or other these were spirituall weapons and in the hand of the Spirit as well as in the Apostles hand else had they not been able to pull down strong holds 4. When Gods work is done we should hide up our hands that doe it the Cherub stretched out his hand took fire put it into Christs hand and what then the hand is hid under the wing Angels are not vain-glorious they seek not themselves but the honour of him they serve they say not this have I done hath my hand wrought they hold not forth their hand for mortals to admire or adore but rejoyce the work is done and hide up their hands This is a good president for us who are apt to be puft up with what we doe and to expose not onely the work but the hand also too much to view If actions be done and others reap the good thereof without selvish respects of ours it is Angelicall Paul was of this judgment and practic'd answerably 1 Cor. 15.10 I laboured more aboundantly then they all yet not I. See here how he hides up himselfe and puts all upon God Not I but the grace of God which was with me It was not Paul but Gods grace that did all the work So Isa 26.12 Thou hast wrought all our works in us we have done nothing but thou hast done all VERS 9 10 11 12 13. And when I looked behold the four wheels by the Cherubims one wheele by one Cherub and another wheele by another Cherub and the appearance of the wheels was as the colour of a berill stone And as for their appearances they four had one likenesse as if a wheele had been in the midst of a wheel When they went they went upon their four sides they turned not as they went but to the place whether the head looked they followed it they turned not as they went And their whole body and their backs and their hands and their wings and the wheels were full of eyes round about even the wheels that they four had As for the wheeles it was cryed unto them in my hearing O wheele IN these verses and most of the rest to the end is a description of the wheels and Cherubims which represent things earthly and heavenly and both under the command and dispose of Divine Majesty take things below in States or Churches they passe not without the interposure of Providence the hand of heaven acts in them takes things above they are not absolute there is one in the Throne over-rules them For the wheels which are the Principall subject of these verses and note out inferiour things and causes unto us they are 1. Described 2. Explained They are described 1. From their number four wheels 2. By their reference dependency or scituation they were by the Cherubims 3. By a particular and speciall distribution of one to another the 4. wheels were not altogether by the 4. Cherubims but one wheel by one Cherub another wheel by another Cherub 4. From their appearance or likenesse which was as the colour of a berill stone and those foure are in the ninth verse 5. From their likenesse and coherence among themselves they 4. had one likenesse c. vers 9. 6. From their motion vers 11. They went which is set out 1. From the way they went to those parts were upon their sides into those quarters of the world which were next them whither the head looked 2. Their progresse they turn'd not backe but went on 7. From their eyenesse vers 12. Their whole body backs hands wings were full of eyes 2. The explication of the wheels and that is in the 13. verse it was cryed O wheel O world I have spoken largely of the wheeles in the first chapter and therefore now shall say little of them the most will be of those particulars wherein there is difference from what is there set downe In the first Chap. mention is made 1. of the living creatures and then of the wheels Here the wheels are first set down and after them the Cherubims or living creatures Why there is a great inversion and change made in the vision I finde no reason given neither do I conceive any satisfactory reason can be given but the will of the Lord it pleased him to represent the vision in that way to the Prophet and that may suffice us Yet if we may conjecture the wheels are set first here for that changes motions of 2d causes in the world are more obvious unto our eyes wee observe them first and that vertue acts them is more out of sight In the first Chap. v. 15. there is one wheel upon the earth by the living creatures here in the 9. vers are 4. wheels by the Cherubims
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
Hos 14.4 2. The presence of God amongst them Levit. 26.11.12 The Jewes were Gods people and he saith I will set my Tabernacle amongst you and will walk among you and be your God and â—ou shall be my People The Tabernacle and walking were arguments of his presence and evidenced him to be their God God is essentially present every where but especially present with his People Rev. 21.3 No Creature no Angel no representation of God but God himselfe shall be with them as a Father with his Children as a Husband with his Wife God will not onely be with them but in them 2 Cor. 6.16 He will indwell in them and walke in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The peculiar and speciall care of God over them Deut. 32.10.11.12 The Lord was as tender to them as any Creature could be to her young the Eagle is very carefull of her young carrying them not in her Tallons but on her wings So God deals by his People he preventeth harms that might befall them Psal 68.7 He went forth before his People and did march in the front of them through the Wildernesse Psal 77.20 Isa 26.20 God doth provide for and protect his People Deut. 33.27 Psal 125.2 Isa 4.5 Vpon all the glory shall be a defence 4. Deliverance if in streights dangers misery Exod. 3.10 I have seen the oppression come now therfore and I will send thee unto Pharaoh that thou mayest bring forth my People out of Aegypt Ezek. 37.12 Behold O my People I will open your graves and cause you to come up out of your graves Where God is a God to any he is a delivering God he is affected with their condition and sufferings Exod. 3.7 Isa 63.9 1 Sam. 9.16 Isa 3.15 5. Singular comfort Rev. 21.3.4 They shall be his people and God himselfe shall be with them be their God and he shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Isa 40.1.49.13.30.26.51.3 He doth encourage and hearten them Isa 41.10 6. Speaking and pleading for them Isa 51.22 Thus saith the Lord the Lord and thy God that pleadeth the cause of his people Their cause is many times like to suffer men are unwise unfaithfull mannage it strangely but God will plead the cause of his people and he will not do it faintly as if he cared not whether his people should have the day or no but to purpose will he doe it Jer. 50.34 Their redeemer is strong the Lord of hosts is his name he shall throughly plead their cause that he may gaine lest unto the Land and disquiet the inhabitants of Babylon Mica 7.9 Joel 3.2 7. Exalting and honouring of them Deut. 26.18.19 The Lord hath avouched thee to be his peculiar people and what then To make thee high above Nations in praise in name in honour God makes his people renewed Isa 28.5 He is a Crowne of glory unto them Isa 60.11 Thy God thy glory Jer. 2.11 Isa 43.4 8. Teaching and instructing of them Isa 28 26. his God doth instruct him to discretion Isa 51.4 Hearken unto me my people and give ear unto me my Nation for a Law shall proceed from me and I will mâ—ke my judgement to rest for a light of the people Deut. 4.36 Isa 48.17 9. Delight in them Isa 65.19 I will joy in my people no freinds can rejoyce more in one another no bridegroome more in his bride then God in his people them he calls his strength and his glory Psal 78.61 Yea a Crowne of glory Isa 62.3 Thou shalt be a Crowne of glory in the hand of the Lord and a royall diadem in the hand of thy God No King can delight more in a Crowne then the Lord doth in his people which are his Crowne Gods people are near unto him Psal 148.14 They are his jewells Mal. 3.17 His Portion Deut. 32.9 His Heritage Joel 2.17 His peculiar Treasure Exod. 19.5 The Hebrew Word Segullah noteth an exquisite treasure a thing very desirable singular and peculiar Eccles 2.8 The peculiar treasure of Kings Aquila hath it substance Vatablus a treasure intirely beloved Gods people are his choyce treasure dearly bloved Things we delight in we oft thinke upon and speake of and you may find this expression oft Viz. His treasure or peculiar people it s in Deut. 7.6 speciall people it s the same word so in Deut. 14.2.26.18 Psal 135.4 Titus 2.14 1 Pet. 2.9 10. Blessing and communicating choice and satisfying mercies where a People are his he will Crowne and load them with variety of blessings Psal 3 8. Thy blessing is upon thy People thy people are distingu shed from all others and thy blessings are distinct from all others Gods blessings note a plentifull bestowing of all good things as appeares Gen. 24.35 Ephes 1.3 Among his people are all his springs the lower and upper ones He blessed them with choice mercies with his secrets Psal 25.14 With his name Dan. 9.19 Isa 63.19 The Shulamite was so cald from Solomon Cant. 6.12 When God takes a people to himselfe that people is marryed unto him and it hath his name the Church is cald Christ 1 Cor. 12.12 With his holynesse Hebr. 12.10 With the divine nature 2 Pet. 1.4 With grace and glory Psal 84.11 Yea with satisfying mercies Psal 65.4.36.8 He will satisfy them with goodnes Jer. 31.14 With himselfe Gen. 15.1 Obser 1. God prepares a people for himselfe and then marries that people unto himselfe he gives them onenesse newnesse tendernesse of heart and spirit and then they shall be his people and he will be their God Ezek. 16.6.8 When thou wast in thy blood I said unto thee live I spread my skirt over thee and covered thy nakednesse and thou becamest mine when Abraham was come out of his Country had left his idolatrous wayes walked uprightly before God then he hears I am thy God and the God of thy seed Gen. 17.7 This is the way of Christ Ephes 5.26.27 He is sanctifiing and cleansing of his Church that he may present it to himselfe a glorious Church without spot 2. It s great happinesse to have God to be our God many thinke happinesse to lye in other things but in nothing else onely in this it consists Psal 33.12 Blessed is the nation whose God is the Lord and the people wbom he hath chosen for his owne inheritance They are the blessâ—d people Psal 144.15 It is not thousands of Cattel ful barns laughter in the streets peace and plenty which make a people happy the happinesse of a people is in having God to be theirs Great parts honours friends estates doe not happifie a man but happy is he that hath the God of Jacob for his helpe whose hope is in the Lord his God Psal 146.5 When God is the God of a people he will doe great things for them 2 Sam. 7.23 He wil shew them the power of his workes Psal 111.6 He will not leave his people 1
every winde of doctrine by the sleight of men and cunning craftynesse whereby they lye in weight to deceive by mutuall opinions and subtile sophismes they cog'd with and cheated the people as cunning gamesters at dice lye in wait to cheat young novices 2. That their visions and divinations are false and flattering 1. False they are cal'd here visions of vanity there is no truth in them no trust to be given unto them the false Prophets had their names from the falsehoods which they presnted to the people sometimes they are said to Prophecy lyes false visions and divinations a thing of nought the deceit of their heart Jer. 14.14.15 Sometimes they are said to make vaine and speak a vision of their owne heart Jeremiah 23.16 To cause Dreames to bee dreamed Jeremiah 29.8 They are called Foolish Prophets that follow their owne spirit that have seen nothing Ezek. 13.3 That have seen vanity and lying divination vers 6. Which is as nothing There were many such Prophets amongst them and this is the way that Antichrist worketh now in times of the Gospell 2 Thes 2.9.10 His comming is after the working of Satan with all power and signes and lying wonders and withall deceiveablenesse of unrighteousnesse When Satan comes into a man iâ—s with efficacy and there he works stranegly and deceitfully so Antichrist when he comes into the Church or State it s with efficacy he pretends that all Ecclesiasticall power is his he sits in the Temple as God and exalts himselfe above all is cald God even above the civill powers therefore in the 9. Verse is said to come with all power Of his signes and lying wonders you may see Rev. 13.3.13.15 and with all deceivablenesse of unrighteousnesse that is with all the Art and cunning to deceive which an unrighteous heart spirit state and pollicy can afford 2. Flattering Jer. 28.2.3.4 Hananiah a false Prophet flatters them and feeds them with vaine hopes saying Thus saith the Lord of Hosts I have broken the yoake of the King of Babylon within two full yeares will I bring againe into this place all the Vessels of the Lords House and Jeconiah the Sonne of Jehoiakim King of Judah with all the Captives of Judah that went into Babylon Here were pleasing words which lull'd them in security When Ahab had a minde to goe up to Ramoth Gilead and fight what sayd the Prophets to him 1 Kings 22.12 Goe up to Ramoth Gilead and prosper for the Lord shall deliver it into the Kings hand And when Micaiah a true Prophet was cald to speake they would have corrupted him say the Messengers The words of the Prophets declare good unto the King with one mouth let thy word I pray thee be like unto the word of one of them and speake that which is good Foolish people think those words good which flatter and please them but such words undoe them Ezek. 13.10 Because they have seduced my people saying peace and there was no peace and one built up a wall and others dawbed it with untempered morter The true Prophets threw downe Jerusalem by their Prophesies but the false built up a wall prophesied safety deliverance and others agreed with them but this was flattery and their destruction Pro. 26.28 A flattering mouth worketh ruine This Paul knew and therefore justifies himselfe that at no time he used flattering words 1 Thes 2.5 If he should have pleased men he should not have been the servant of Christ 3. Vaine visions and flattering divinations of false Prophets doe cause people to be secure and fearelesse of Divine threats Obser they regarded not what Jeremiah prophesied against Jerusalem so long as Hananiah and such men prophesied the contrary Ahab feared not scattering and falling at Ramoth Gilead whilst the false Prophets sayd Goe and prosper Mans nature is apter to be secure then to feare because pleasing things are sooner taken in then such as are averse to them 4. God hath his time to confute and confound visions of vanity and divinations of flattery There shall be no more any vain visions c. When the Lord made good his word brought Nebuchadnezzar to the walls of Jerusalem gave it up into his hands then were all the lying Prophets confuted and confounded with shame events discover viâ—â—ons and distinguish Prophets Jer. 28.9 The Prophet which prophecyeth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truely sent him If it prov'd true what was Prophecyed then was it a vision of God if not a vision of vanity and this was the way for them to try the Prophets by Deut. 18.21.22 The question is there how shall we know whether a Prophet speake of himselfe or from God the Answere is Look to the event if the thing he speaks come not to passe it s not of God it s a lye shame and confusion to the Prophet when Ahab was wounded and fell at Ramoth Gilead then the false Prophets were confuted and Zedekiah confounded running into an inner Chamber to hide himselfe 2 K. 22.25 Hence the Lord is said to frustrate the tokens of lyars to make Diviners mad to turne wise men backward and to make their knowledge foolish Isa 44 25. For I am the Lord I will speak and the word that I shall speake shall come to passe c. In this and the last verse the Lord promiseth to make good his word and that without delay is should not be prolonged as they imagined but quickly take effect and accomplish those ends it was intended for I will confound the false Prophets and justify the true they speak and it never comes to passe I will speak by my Prophets and it shall come In the words of this Verse you have 1. A reason which first looks back to what was said in the 24 Verse Vaine vision and flattering divination shall cease why I am the Lord and power is in my hand to discover vaine and flattering Prophets to confound them and their visions 2. Forward to what God should say I will speake it shall come to passe it shall not be prolonged and why I am the Lord Jehovah and will give being to my word 2. A generall promise of speaking what he pleases and makeing it good I will speake and it shall come to passe There shall not be any delay 3. A speciall application of it to the house of Israel and their time In the dayes O yee rebellious house will I say and performe Quest Whither doe the sins of people cause judgements threatned to come sooner then the time appoynted because it s said here it shall be no more prolonged as if he should say I thought yet to have prolonged defer'd my judgements but they shall come speedily Answ As mens repentance may prevent judgements threatned so their sins may hasten them Jer. 48.16 The Calamity of Moab is near to come and his affliction hasteth fast Moabs sins hastened Moabs afflâ—ctions When
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal
Idolaters to know the true God from the false When Gods hand is upon the Mountaines Hils Valleys Cities High places Altars and their slain fallen then shall they know that I am the Lord Jehovah not an Idoll god but the true the living God that have being of my selfe that give being to my promises and threats that take being from others you would not beleive my Prophets but you shall know there was truth in their threats and power in me to make them good CHAP. VI. 8. Yet will I leave a remnant that yee may have some that shall escape the Sword among the Nations when yee shall bee scattered through the countries 9. And they that escape of you shall remember me among the Nations whither they shall be carryed captives because I am broken with their whorish heart which hath departed from mee and with their eyes which goe a whoring after their Idols and they shall loath themselves for the evills which they have committed in all their abominations 10. And they shall know that I am the Lord and that I have not said in vaine that I would doe this evill unto them HERE is the second part of the Prophesie viz. A promise of mercy The eighth Verse is of the nature of the third Verse in the fifth Chapter where the Prophet was bid to bind up a few haires in his Skirts And here GOD would leave a remnant the Sword and dispersion should not devoure all Gods wrath is never so hot against his people Obser but he will shew mercy to some God would bring a sweeping Judgment lay Mountaines Hils Rivers Valleys Cities High places Altars Idols Images waste and desolate yet he would leave a remnant preserve some when in the midst of their enemies amongst Babylonians and other Nations In the fifth Chapter verse 12 God would scatter them and draw out a Sword after them It was great wrath to be driven out of their Countrey to be in banishment which Lawyers call a civill death because men in it are divided from their friends liberties and comforts which sweeten their lives but to have the Sword at their heels added to the weight of wrath threatens all their lives yet notwithstanding this condition God reserved some from the Sword in their banishment They might upon this severe prophesie thinke what will become of the Church shall all perish and Gods faithfulnesse faile No God would have a care of that a remnant he would save Stormes may be so terrible and lasting that the C urch may be brought low not be visible yet it shall never be extinct when the Prophets were cut off by Jezabel there were a hundred hid in Caves by Obadiah 1 Kings 18. When Elijah thought himselfe alone and his life at the stake too the Lord told him there were seven thousand in Israel lay dormant which had not bowed their knees to Baal 1 Kings 19.18 When Herod slice all the children in Bethleem and all the coasts thereof from two yeares old and under yet Christ escaped he was preserved And as in that storme God preserved the head so in every storme he will preserve the body At the Massacre in France all Protestants were not cut off and the Warres of Ireland have not devoured all The Church shall never cease being the gates of Hell shall never prevaile against it 9. And they that escape of you shall remember me c. In this verse is the fruit of divine mercy towards them First They shall remember me Secondly Loath themselves for the evils they have committed Thirdly the ground of both these Because I am broken with their whorish heart and whorish eyes Fourthly the place where they should doe it Among the Nations Remember me They shall know then that I am God infinitely differing from the gods that they have chosen that my woâ—ship is spirituall and admits not mixtures of men they shall remember my holinesse that I hate all false wayes of worship my Justice that I have not done any wrong to them in ruining their Countrey and Temple and scattering them in all quarters they shall remember my bounty and love to them and how they forgate me and abused all they shall remember my mercy in preserving them from the Pestilence the Famine the Sword and their taunting Adversaries and say we all deserved to have been destroyed and rooted out for ever but the Lord is gracious haâ—h had compassion on us and spared our lives we will therefore repent of our ways returne to him trust in him and give glory to his name all which are implyed in the word Remember So it is used Psal 137.1 There is remembrance and weâ—ping joyned together Psal 22.27 there is remembrance and â—urning Psal 20 7. Remembrance is there for trusting Psal 63.5 6. Praising and remembring goe together and when men fall to Idolatry they are said to forget God Judges 3.7 implying that remembring of God is to worship him his owne way and so to glorifie his name Broken with their whorish heart The Vulgar reads it Actively I have broken their heart The word is Passive Nishbarti I am broken Here is great difference and the Vulgar is corâ—upt and the Greek mistakes which reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sworne to their hearts the ground of which error is they took it to be Nishbagnti for Nishbarti Some would have it I have bought their whorish hearts that were for Idols and any thing but me because the word is twice or thrice in the Scripture used in that sense Gen. 41.57 All Countries came into Aegypt to Joseph for to buy Corn. Hishbar ad frangendum Montanus reads it Hammashbir faciebat frangere Montanus And 42.6 Joseph sold to all the people of the Land and so in the fifth verse But the common sense of the word is to break and it s truly rendred I am broken with their whorish heart God had taken this people to be his as a Man takes a Woman to be his Wife but they had whorish hearts and went out from God to Idolls they had a spirit of whoredomes in them that caused them to erre and goe a whoring from under their God Hos 4.12.9.1 They were not content with Gods love his Ordinances his worship but they would try what the gods of the Heathen were what their way and worship was prostitute themselves to them and this troubled the sight of God afflicted hiâ— soule brake his heart as a mans is by the whorish acts of his Wife We say a Man or Woman break much that have much trouble jealousie care sorrow God was troubled with jealous of carefull and sorrowfull for his people above all others and this even brake the heart of God Their courses grieved him exceedingly great griefe vexeth the heart and lyeth like a mighty weight upon it Hence that in Amos 2.13 Behold I am pressed under you as a cart is pressed with sheaves The griefe God took at their courses was as a
the faithfulnesse of God in his Word and his infinite love in Christ 3. What God doth in the world he doth to fulfill his word the providences now extant are accomplishmēts of the word of God in Prophesies Promises 3. The Lord will not leave his Word what ever it be unaccomplished They shall know that I have not sayd in vaine I would doe this evill that I would afflict them A word is in vaine when it s not fulfilled inefficaciously fulfilled or unseasonably fulfilled none of all these befall the Word of God threats or promises Isa 55.11 The word that 's gone forth of my mouth shall not returne to me voyd but it shall accomplish that which I please it shall prosper in the thing whereto I sent it If God give out a word for Warres for destruction of Cities Kingdomes Churches for carrying into Captivity that word shall take place and be effectuall Zech. 1.6 My words and my statutes did they not take hold of your Fathes They overtooke them and Arrested them CHAP. VI. 11. Thus saith the Lord God Smite with thine hand and stampe with thy foot and say Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by the Pestilence 12. Hee that is farre off shall dye of the Pestilence and hee that is neer shall fall by the Sword and hee that remaineth and is besieged shall dye by the Famine thus will I accomplish my fury upon them 13. Thou shall yee know that I am the Lord when their slaine men shall be among their Idols round about their Altars upon every high Hill in all the tops of the Mountaines and under every greene Tree and under every thick Oake the place where they did offer sweet savour to all their Idols 14. So will I stretch out mine hand upon them and make the Land desolate yea more desolate them the Wildernesse towards Diblath in all their habitations and they shall know that I am the LORD HERE is the third part of the Prophesie which sets out the great griefe they should have for the sore Judgements of God upon them which Judgements are againe mentioned Sword Famine Pestilence Desolation In the 11 Verse their griefe is set out by Symbolicall expressions as Smiting with the hand stamping with the foote and crying Alasse And the cause of these First their sins Secondly their punishments Smite with thine hand and stampe with thy foot such Gestures have been used in contrary cases as well in great Joy as in great Griefe Ezek. 25.6 Because thou hast clapped thine hands and stamped with thy feet and rejoyced in heart with all thy despight against the Land of Israel It s spoken of Ammon who used those Gestures in an Insulting way against the Jewes but in this place these Gestures declare their unspeakable griefe for their sinnes and judgements and were usuall in case of sorrow Jer. 31.19 The Prophet brings in Ephraim repenting and that is a Declaration of it I smote upon my thigh and was ashamed and when God would bring terrour upon his people he bids the Prophet Smite upon his thigh Ezek. 21.12 Sometime in their griefe they did smite upon their thigh sometimes the brest sometimes the other hand Smite thine hands together So Balack did Numb 24.10 sometimes the head Homer hath it often Lib. 3. Tuscul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smote on his thigh And Tully mentions among other kinds of mourning their smiting of the cheeks their brest their thigh their head Stampe with thy foot In cases of great and suddaine griefe men use to stamp upon the Earth Odyss l. 6. Homer speaking of Irus about drawing of Teeth saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stampt the earth with his foot And Cicero in Bruto saith Nulla pedum supplosio There was no stamping with the feet Alas In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint and Theodotian renders it Euge and make it a note of rejoycing and exalting because Idols were destroyed and Gods Judgements executed but it s upon mistake of Ach for Heach which is Euge but Ach is alwayes a note of griefe and that exposition of theirs suits not with the subject matter which is Sinne and Judgement It s well rendred by Jerome Heu and by our Translation Alas a word constantly used to note griefe Josh 7.7 Israel fell before Ai Joshua rends his Cloaths fell on the earth and cryed Alas O Lord God c. Joel 1.15 Amos 5.16 Revel 18.10 In cases of great sorrow they used this word These outward signes of sorrow are commended that the people might be awakened out of their security that they might be more affected with the calamities were comming and their sinnes that hastened such calamities upon them words are transient and leave little impression but visible signes worke more strongly affect more deeply and draw the spirits of beholders into a Sympathy Obser God would have those are his to mourne for the sinnes and judgements are comming upon a Land and people for them the Prophet must Smite with the hand stampe with the foot and cry alas for all the evill abominations of the house of Israel and for their calamities Some doe mourne for calamities few for sinnes of the people but here their sinnes come in first and afflicts the Prophets spirit most the Judgements afterwards Psal 119.136 Rivers of water runne downe mine eyes because they keepe not thy Law And ver 158. I beheld the transgressours and was grieved It s safe doe it Ezek. 9.4 Goe through Jerusalem and set a marke upon the foreheads of them that sigh and cry for all the abominations 1 Cor. 5.2 The Apostle blam'd them that they did not mourn for the incestuous Corinthians Ver. 12. Of these sore Judgements hath been formerly spoken in the fifth Chapter that there is no escaping them and of Gods accomplishing his fury he would beare no longer but utterly destroy them Obser 1 1. That God doth often punish men where they sinne Ver. 13. Their slaine should be among their Altars Idols in the place where they offered their sweet savour Sennacherib was slain in the house of his God Nisroch as he was worshipping Isa 37.38 2. That Idolatry and false Worship is costly They offer sweet savour every where to all their Idols they think nothing too much for their false way the sweet Incence was very costly and only for Gods use not their owne houses yet their Idols shall have it men will part with much this way Isa 46.6 They lavish Gold out of the Bag c. Wildernesse towards Diblath Vers 14. Some make it to be the same with Riblah in the 2 Kings 25.6 and Jer. 34.5 Mentioned also in Numb 34.11 This may well be Munster following Rabbi David saith is put for Riblah because of the likenesse of ד and ד in the Hebrew tongue and Jerome conceives it is the same with Riblah
which was a City in the Land of Hamath where Pharaoh put Jehoahaz in bonds 2 Kings 23.33 In the borders of the Moabites neer the Wildernesse spoken of in Deut. 8.15 a great and fearfull Wildernesse full of fiery Serpents and Scorpions where was drought and no water God would make their Land not onely desolate and desolate like this Wildernesse but more desolate I will stretch out my hand upon them There is difference between Gods stretching out his hand to a people and upon a people The first notes invitation to repentance Isa 65.2 I have stretched out my hands all they day unto a Rebellious people The second notes smiting punishing destroying Isa 5.25 The anger of the Lord is kindled against his people and he hath stretched forth his hand against them and hath smitten them Jer. 51.25 Behold I am against thee O destroying mountaine and I will stretch out mine hand upon thee c. Vpon and Against notes the same thing When Gods hand is upon a Land or people it s against them and so the phrase oft runs Jer. 15.6 Thou art gene backward therefore will I stretch out my hand against thee and will destroy thee See Exod. 3.20 The sins of the people lay wast the Land they fell to Idolatry and so God stretched out his hand upon the Land and layd it waste This people were so degenerate corrupted besotted with their owne wayes that they understood little of Gods they fell to the sins of the Nations and those sins in a speciall manner stupifie All sin doth it but Idolatry and false Worship most hence Jer 10.14 speaking of such sinners he saith Every man is brutish in his knowledge Idolaters know not God how he is provoked by their wayes What foolish doings it is to goe out from God therefore in this Chapter its four times They shall know that I am the Lord 7.10.13.14 CHAP. VII 1 Moreover the Word of the Lord came unto me saying 2. Also thou Sonne of man thus saith the Lord God unto the Land of Israel An end the end is come upon the four corners of the Land 3. Now is the end come upon thee and I will send mine anger upon thee and will judge thee according to thy wayes and will recompence upon thee all thy abominations 4. And mine eye shall not spare thee neither will I have pity but I will recompense thy wayes upon thee and thine abominations shall be in the midst of thee and yee shall know that I am the LORD THIS Chapter as the former is Propheticall of the destruction of the Jewes and of their Land First In it is a denuntiation of their totall Ruâ—â— in the 2 3 5 6 7 10 11 12 13 verses Secondly In â—he rest of the Chapters is a Declaration of their calamities and the causes thereof Of the first Verse hath been formerly spoken and likewise of The Sonne of man and most things 〈◊〉 se Verses In the second Verse the Prophet is in geâ—â—â—â—ll acquainted with the mind of GOD towards Israel and in the two next more specially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. Also thou Sonne of man The Hebrew is And thou O Sonne of man Here is a Nominative case absolute without reference to any thing the like you have Psal 41.12 As for mee thou upholdest me in mine integrity The Hebrew is and I in the Nominative Thou upholdest me Ego in integritate supportasti me Zech. 7.5 Did you fast at all unto mee even to mee this last mee is Ego Jeiunasti mihi ego saith the Originall Eccles 2.15 As it happeneth to the Foole so it happeneth even to me Secundum eventum stulti etiam ego eveniet mihi Such Hebraismes you have 1 Sam. 25.24 Gen. 27.24 and in Isa 11.10 Psal 11.4 you have Nominative Cases put absolute as Thou here in the Text and it serves to quicken up the Prophets spirit and to put him into a readinesse of Prophesying And then Ezekiel attend prophesie Vnto the Land of Israel or concerning the Land of Israel It s not spoken of all the Tribes Ten were gone long before into Captivity but by a Synechdoche of the Tribe of Judah which yet remained undestroyed An end the end is come The word End is doubled and mentioned againe in the third Verse Now is the end repeated in the sixth Verse An end is come the end is come these repetitions are not in vaine they set out First the zeale intention and speed of the speaker Secondly the evidence certain y and weight of the thing spoken of Thirdly they serve to make the deeper impression End notes destruction yea a generall destruction Gen. 6.13 The End of all flesh is come God would bring a Flood upon the whole Earth take away all flesh and this is cal'd the End of all So here God had dealt mercifully with them formerly but now he would be severe and make an end of them Vpon the four Corners of the Land Hebrew is Wings which metaphorically expresses the parts of the Land Wings are extensive things and the parts of Judea that extended from Jerusalem East West North South are called the Wings or Corners thereof and the end should come not onely upon the extreame parts of the Land but the whole Land Vpon all their Cities Habitations and Quarters from one end to the other What our Prophet calls here the four Corners or Wings of the Land Christ cals Mat. 24.31 the 4 winds they shall gather his Elect from the four winds or quarters of the World Obser 1 That Kingdomes and Churches have their periods they may continue for some hundreds of yeares but at length they expire the Kingdome and Church of Judah flourished many years from Saul their first King to Zadekiah their last were 480 yeares but then you see an end is come the end is come an end of the State an end of their Church an end of all comforts of all glory and greatnesse The Assyrian Persian Grecian and Roman Monarchies had their ends their glory was layd in the dust after it had dazeled the Worlds eyes a few yeares Wisedome strength greatnesse riches were found in them but neither any or all of these preserved them from seeing corruption The seven famous Churches in Asia are gone and since that time many other Churches and Kingdomes have been ruined Is not an end comming if not come upon many Kingdomes at this day let Germany Denmarke Ireland speake No State no Church no condition under the Sunne is everlasting all have their changes and their ends Psal 119.96 I have seene an end of all perfection but thy Commandement is exceeding broad There is nothing in the World so firme perfect lasting bus it's subject to corruption Kingdomes are subject to Warres Plagues Famines Treacheries which ruine them Churches are subject to Errors Heresies Schismes corruptions prophanesse which ruine them And all other things have principles of destruction in themselves which bring them to an end within the
compasse of a few years But thy Commandement is exceeding broad it goeth beyond the terme of these perishing things it 's not for a hundred or thousand years and so to expire but it abides for ever Obser 2 2. God will premonish before he doth punish a sinfull people he comes not upon them unwarned he tels them before hand what they must looke for If a generall destruction be decreed ready to be executed he will hint it to his Prophets they shall declare it to the people that those that are the Lords may be awakened brought to repentance be secur'd from eternall ruine if not the temporall and that the rest may be convinced of their own evill ways and may justifie the proceedings of the Lord. Vers 3. 3. Now is the end come upon thee They having the common sicknesse of mankind in them to put off judgements and the day of evill when threatned as if there were no such thing or at a great distance The Lord brings the judgement home to them and cuts off all their shifts Now is the end upon thee now is the finall destruction and for Thee not for others that live among the Nations not for thy Posterity that comes after thee Not for the Tribes are carryed away but for thee that art secure and fearest not Now is the end it s very nigh some yeares were to passe before the end came it was now the sixth yeare of their Captivity and Zedekiah that succeeded Jehoiachim was upon the sixth yeare of his Reigne at Jerusalem and the ninth yeare the tenth month began this finall destruction 2 Kings 25.1 Then came Nebuchadnezzar with all his Forces into the Land and besieged Jerusalem and in the eleventh yeare the fourth and fifth moneths it was accomplished Vers 2 3 4 8 9 10. So that here was three or four years before this end came five and upwards before it was fulfilled yet it s sayd Now is the end come upon thee Things future in Scripture are spoken of as present or past Isa 1.8 The daughter of Zyon is left as a Cottage in a Vineyard Chap. 24.10 The Citie of confusion is broken downe every house is shut up that no man may come in There is a crying for Wine in the streets This is spoken as present and it was yet to come Chap. 42.22 This is a people robbed and spoyled Revel 18.2 Babylon is fallen is fallen and is become the habitation of Devils John 3.18 Hee that beleeveth not is condemned already These Scriptures speake of things as past and were then to come the Lord useth to speak so in his word of things future sometimes as present sometimes as past because with him is no difference of times and for that they are as certainely to take place as if they were doing or done God looks not upon time as we doe that is future we thinke to be at a great distance that is to come 2 3 7 20 or 100. yeares hence that we apprehend very remote and hath little influence into us or operation upon us but God looks upon things at little and great distances as present Now is the end come upon thee 70 yeares he calls a present little moment Isa 54.7 8. 1 Pet. 4.7 The end of all things is at hand 1 John 2.18 It is the last houre It is about 1600 yeares since the spirit of God spake thus by Peter and John and yet the end of all things is not come the last hour is not out times future are present with God and so propounded to us that they might worke the more strongly upon us cause us to feare God more to be sober and watch unto Prayer I will send mine anger upon thee God had formerly delt sparingly with them now and then chastised them with rods now he would be more severe and chasten them with Scorpions he had kept in his wrath formerly but now he would send it forth in strength they should not have gentle corrections but terrible Judgements he would send out wrath and not mercy Anger here is put for the effects of anger punishments judgements by a metonymie of the efficient Will judge thee according to thy wayes Judging is sometimes put for sentencing of persons or things Rom. 2.16 In the day that God shall judge the secrets of men That is passe a sentence upon them sometimes for punishing Heb. 13.4 Whoremongers and Adulterers God will judge That is punish And so here I will judge thee First I will punish and least it may be thought God in his anger should exceed measure in punishing it s added According to thy wayes not according to my wayes but thine which in the judgement of any or all must be equall looke what thou hast done and deserved by it that thou shalt have the word Wayes is metaphoricall and notes mens manners actions courses of life Prov. 21.2 Every way of a man is right in his owne eyes so Psal 1.1.6 Mens owne devises Judges 2.19 Custome Jer. 10.2 And in this place their actions and conversations are cal'd wayes because their affections the feet of the soule are in them and they lead unto some place as wayes doe all actions have a tendencie to Heaven or Hell This phrase is expounded by that in Hos 4.9 I will punish them for their wayes They have done evill and shall suffer for it And will recompence upon thee all thine abominations The Hebrew is I will give or put upon thee c. The Vulgar is Ponam costra te I will put against thee all and others have it I will repose or turne back upon thee all thine abominations hitherto thou hast put them upon me Reponam Juni and I have borne them now I will returne them and lay them upon thy selfe God would now reward them for their abominations Hos 4.9 I will punish them for their wayes and reward them for their doings Their reward shou'd returne upon their owne head Obad. 15. Obser Gods Judgements prevent sinners expectations they are nearer men then they conceive Now is the end come the Prophet in Babylon sees it but they at Jerusalem apprehended it not none would beleive that destruction should come upon Jerusalem Lam. 4.12 Yee put farre away the evill day Amos 6.3 they put it farre from their thoughts hearts if it came in at all they looke upon it as comming in after Generations and not in theirs Ezek. 12.22 It was come to a Proverbe in Israel the dayes are prolonged and every vision faileth Vers 27. The vision that hee seeth is for many dayes to come and hee prophesieth of the times that are afarre of they grew secure fear'd not the threatnings put upon them at a great distance and what lay in them nul'd the Prophesies and therefore in the 28 Verse God saith There shall none of my words be prolonged any more God would hasten the punishment of them and they should suddainely overtake them Isa 29.1 5 6. Woe to Ariel
when they had most neede of their hands they had least use of them All knees shall be weake as water These words are in Chap. 21.7 The same they are here and the Originall is shall goe into water or flâ—w with water Some interpret it of sweating but in great pains not fears do the lower parts of the body sweat Others expound it of urine and seed that in their feares should flow from them pollute and enfeeble them more with misgiving thoughts this might be but I take the sense to lie in this That their knees should be as water which is a fluid and weake thing their legs should not be serviceable unto them It 's a proverbiall kind of speech weake as water and when applyed to any thing or part of man sets out great feeblenesse they would attempt to flye and feare would loosen the joynts of their knees so that they should have no strength nor stand them in any stead and it was not the knees of some few or aged but all knees even of youth and the stoutest ones Isa 40.30 Even the youths shall faint and be weary and the young men shall utterly fall Their knees and legs should fail them as waters are driven this way and that way with the winds so should they with their fears Obser 1 That humane strength is not to be confided in let a State have multitudes of men and all those men of arms men of legs of great strength in a time of most need and use of such their hands may become feeble and their knees be weak as water they may prove unserviceable altogether to the State where they are Strong men have fainted in the day of adversity Prov. 24.10 been without hearts when they have come to battle Isa 33.7 The valiant ones shall cry without and Embassadours of peace shall weepe bitterly When Senacherib was before Jerusalem their valiant ones were so affraid that they cryed The Hebrew word some interpret their Seers that is their Prophets others their Souldiers that were their watchmen their hearts melted and teares flowed from them and those that were sent to treat with Senacherib now when they should have been fullest of courage they had none they made good what Abishai said 2 Sam. 17.10 He that is valiant whose heart is as the heart of a Lyon shall utterly melt Their hearts melted away and their hands became feeble and knees weak God cares not for the armes or legs of men Psal 37.17.147.10 He brake the armes of Pharoah Ezek. 30.22 And caused the sword to fall out of his hands He loosed the joynts of Belshazars loynes and made his knees war one against the other Dan. 5.6 So Nineveh's heart melted and knees knockt together Nabum 2.10 Let none confide in an arm of flesh see Jer. 17.5 and Isa 31.1 2 3. They sent to Aegypt for help and relyed too much upon horses men Chariots because they were many and strong and looked not to the holy one of Israel whereupon the Lord tels them that the Egyptians are men and not Gods their horses flesh and not spirit And when he should stretch out his hand both the helper and helped should fall and fail together Obser 2 2. That true valour lies not in a naturall boldnesse or habits gotten by mans industry We conceive that if men have spirits and by their actions and experience in the world have acquired strength to their spirits so that they are resolute fearelesse we conceive they are the valiant men but we are mistaken Natural abilities and habits purchased with our endeavors are quickly separated their hands were feeble their knees weake because their hearts and all in them failed Kings chiefe Captaines great rich mighty men feared and hid themselves in dens and rocks Revel 6.15 True valour is the gift of God that greatens mens spirits and lifts them up above fears Moses feared not the wrath of the King Heb. 11.27 He had more then his naturall courage or acquired habits he had a principle of grace given continued preserved and that made him truly valorous The truest valour is ever in a gracious heart that feares God and so all other feares are swallowed up that enjoys God and hath divine influence to uphold it in all conditions Josh 1.5.6 9. I will be with thee be strong and of a good courage be not affraid nor dismayed for the Lord thy God is with thee whithersoever thou goest His courage strength was upon Divine promise and presence Vers 18. They shall also gird themselves with sack-cloath The first mention we have of sack-cloath is in Gen. 37.34 where Jacob upon the mis-apprehension of Josephs death put sachcloath upon his loins this was an indicium of great misery and sorrow when the famine was in Samaria and death ready to eate up them had nothing to eate The King had sackcloath within upon his flesh under his royall garments next his skin was course rough sackcloath 2 Kings 6.30 When Ahab King of Israel had beaten sore distressed the Assyrians they put on sackcloath and sued to him for pardon and the life of Benhadad 1 Kings 20.32 Testifying hereby their misery sorrow humility it 's sometimes joyned with other signs of sorrow as Est â— 1 when the writings were sealed and sent out by Haman for destruction of the Jewes Mordecai rent his cloaths put on sacke-cloath with ashes That is he sprinkled the sack-cloath with ashes and then put it on So in Nehem. 9.1 you have sack-cloath and earth joyned together this was at a Fast and they were tokens of godly sorrow they professed they were not worthy of any good cloaths sack-cloath was too good for them only somewhat they must have to cover their nakednesse and they had earth upon them intimating they deserv'd to be buried alive but frequently sack-cloath set out their common sorrow for calamities and so it is here they should be a miserable mourning people not for a few dayes but many yeares If they escaped death they should be girt with sack-cloath Job 16.15 I have sowed sack-cloath upon my skin There was no removing of it he continued in his dolefull condition Gods hand was upon him and his sack-cloath abode with him as a thing sowed to him Horrour shall cover them The word for horrour notes great trembling that comes from feare Job 21.6 I am affraid and trembling taketh hold of my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's such trembling as is in Earth-quakes Job 9.6 Which shaketh the earth out of her place and the pillars thereof tremble Such an horrour or trembling should be upon them as should hazard their beings lives wits Isa 21.4 Fearfulnesse affrights me It 's the same word with our Prophets and affrightments are dangerous and sometimes deadly and probably the meaning here for it was such horror as should cover them oppresse them and hide them from the living But there is another sense of the word cover horror shall cover them that
glory above all others 1 Cor. 11.7 It is said that woman is the glory of man especially when shee is adorned with many Jewels and more vertues the Church is compared to a Bride Isa 61.10.62.5 And when she is decked with Gods ordinances and beautified with the graces of his Spirit how doth he rejoyce over her delight in her what a glory is she unto him the Church is Gods glory Isa 4.5 As the wife is mans and being under Covert-baron he wil protect her and esteems her as his glory Hence hee calls his people his peculiar treasure Exod. 19.5 His portion Deut. 32.9 His Jewels Mâ—l 3.12 His Anointed Psal 105.15 An holy Temple the Habitâ—tion of God Ephes 2.21 22. The fulnesse of God the body of Christ Eph. 1.23 And Christ cals the Church his Love his Sister his Spouse a Garden enclosed a Spring shut up a fountaine sealed Cant. 4.10.12 The fairest among women Cant. 5.9 Fair as the moone cleer as the Sun Chap. 6.10 And pleasant for delights Chap. 7.6 The Church is very beautifull and glorious a Crown of Glory in the hand of the Lord and a Royall Diadem in the hand of her God Isa 62.3 The world hath base and low thoughts of the Church and people of God but they are his glory and glory in his hand 4. That Images in the places of Gods worship are unwarrantable sinful Here God complains that they made Images and set them in the Temple the Hebrew signifies an Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shape of things corporeall or incorporeall and its the same with that in Gen. 1.27 God created man in his owne Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word includes all Images 2 Kings 11.18 They brake Baals Images be they Images of Creatures or Creator they may not come into the place where God hath set his Name and meets his people The Cherubims were by Divine appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.18 others were forbidden Exo. 20.4 Thou shalt not make to thee any graven image The Targum hath the same word is here and if no Images may be made for holy places and uses they may not be brought into them Protrept ad Gent. being made Clemens Alexandrinus cals it a deceitfull art to make pictures and saith wee are forbidden to exercise it The Emperour Adrian commanded Temples to be made in all Cities without Images bare Temples without such ornaments Lamprid. in vita Adriani Idem in vita Alexand. Seu. whence came the proverb Adriani Templum when the Gentiles built them bare Temples and when Adrian made such Temples it was conceiv'd they were for Christ the Gentiles demanding of the Christians why they had no knowne Images Minut Foelix in vit Octa. De fug seculi it was answered what Image shall be made to God when man himselfe is Gods Image Ambrose saith our Church knoweth no such thing as pictures Jerome upon Ezek. 4. saith we worship one Image only and that is Christ the expresse Image of the Father no other Image ought to be in the Assemblies but Christ and what he appoints It was a Canon of the Eliberine Councell about the time of Constantine the Great Concil Elib c. 36. It is our mind that pictures ought not to be in the Church lest that which is worshipped should be painted on the walls There is great danger in them as you may read at large in the Homily of the perill of Idolatry and bitter contention they caused among the Eastern and Western Christians heretofore and still great strife and offence is between Papiste Lutherans and others about them the Lord convince all of their unlawfulnesse throw out all such abhominations and detestable things 5. Such is the corruption of man that it is ingratefull for and abusive of the choifest mercies God had set his Temple and pure worship amongst them in much beauty for glory to them and to himselfe But they forgetting what a high favour this was in stead of honouring God in his Temple preserving his worship intire and pure they bring in the images of their Abhominations their detestable things and so blemish their beauty defile their ornament and stain their glory it was wicked to corrupt themselves with strange marriages Ezra 10.2 By dealing treacherously with their lawful wives Mal. 2.15.16 By making a Calfe to worship Exod. 32.7 8. But worse to bring their detestable things into the Temple into Gods presence and ordinances when they made the Calfe Moses was in the Mount receiving instructions for worship yet they had no place fixt for worship nor the way of worship clearely opened unto them but when God had set his Temple in Zion they had a fixed place a setled way of worship and the most glorious beautifull worship in the world yet they corrupt themselves herein The Majestie of Gods presence there his glory his commands did not awe them they were not content with what his infinite wisdome had prescribed the abomination and detestablenesse of their Images was not seene but they being blinded with their own conceits and hardned with their sinnes proceeded to corrupt Gods worship Zephaniab saith of them that they corrupted all their doings Chap. 3.7 Even when they had to do with God in matters of Religion and their Salvation even there they were corrupters a corrupt spring Prov. 25.26 6. The Churches unthankfulnesse for choise mercies causeth upbraiding Buts from God hee set his Temple the greatest ornament and blessing they could have But they made the Images c. Nothing exasperates God more then wretched unkindnesse after great mercies Ps 106. he reckons up Gods great mercies to them and they being ingratefull ever and anon comes in a But vers 7.14.25.43 He did deliver them doe great things for them But they provoked him lusted murmured Ingratitude is a kicking the Benefactor Deut. 32.15 Jeshurun waxed fat and kicked The Scripture hath observable expressions touching this sin Deut. 32.6 7. Doe you thus requite the Lord O foolish people and unwise Is he not thy Father that hath bought thee hath he not made thee and established thee How did they requite the Lord they corrupted and spotted themselves with the sinnes of the times and places They were a perverse people towards God and therefore saith Moses doe you thus requiâ—e c. It 's folly and madnesse in you Isa 5.2 God repeates the kindnesses vouchsafed the house of Israel and vers 3. Hee cals the Inhabitants of Jerusalem and men of Judah to judge between him and his Vine-yard God referres it to men to judge how kind and bountifull he had been how base and ingrateful they and therefore he would break down the wall thereof and lay it wast in such a case as this he was willing to be judged by men they could not but see the great wrong done to God and justifie him in righting himselfe Ingratitude makes the Author worse and the Benefactor angry and wary Angry
for God denounces fix woes against them in the Chapter afterwards Wary he would take heed how he bestowed his choise mercies upon such people others that would be more fruitful and thankful should have them Mat. 21.43 The Kingdome of heaven shall be taken from you and given to another Nation bringing forth the fruits thereof Not their own fruits but such as Christ and the Gospel appointed Alap in Es This sin was so prodigious that Lycurgus would make no law against it but God hath made a law Psal 9.17 The wicked shall be turned into hell and all the Nations that forget God Ingratitude is the greatest and worst forgetfulnesse Judas forgat the kindnesse and bounty of Christ he betrayed him and therefore was turned into hell Verse 21. And I will give it into the hands of strangers for a prey c. They had sin'd shamefully and God would punish them severely Strangers that is Chaldeans should come and have Temple City them and all they had in their hands and God whom they flatter'd themselves in thought stil to be their friend their help even he would give all into their hands These Chaldeans he cals the wicked of the earth David calls such men of the world Psal 17.14 Men of the earth Psal 10.18 That is base and vile men as it 's in Job Children of base men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viler then the earth fit for any cruell and bloody designes The Septuagint hath it pestilentiis terrae the plagues of the Earth The King of Babylon and his cursed crow went up and downe in the world plundering Nations shaking Kingdoms and laying all wast Isa 14.16 17. They were the pests and vipers of the earth and into their hands must the Jewes Gods owne people fall they must spoil the Temple have all the ornaments vessels and treasures in it all the pictures of silver and gold They shall pollute it The Temple was an holy place the habitation of the holy God had in much reverence by all sorts of people but now they should see it not regarded as a thing consecrate to God now Heathens uncircumcised ones should enter it which was against law Ezek. 44.7 Now their blood should be spilt in it now it should be made a prison a stewes a stable the Jews had polluted it with Images and these Barbarians should pollute it many other wayes Obser 1 The abuse of spiritual mercies causeth God to take them a-away Jer. 11.15 Their lewdnesse caused the holy flesh to passe from them they had the Temple the beauty and worship of it for their glory to make them glorious within as wel as glorious without but they abus'd their mercies polluted Gods Ordinances and therefore he removed the Temple farre from them He tooke it away the Lord had set his Name at Shilo pitched his Tabernacle there Josh 18.1 and they abus'd his name and worship as you may see Psal 78.58 Then he was wrath and greatly abhorred Israel Then he forsooke the Tabernacle of Shilo and delivered his strength into captivity and his glory into the enemies hands vers 59.60 61. which some interpret of the Arke taken by the Philistines 1 Sam. 4.11 And in Jer. 7. when they liv'd loosely and blessed themselves with their carnall confidence in the Temple and worship of it vers 4.9 10 11. God sends them to Shilo and bids them search and see what he did there for the wickednesse of his people and threatens to do so by them even destroy their Temple worship them and their seed they sin'd in special things and God punished them in that wherein they sin'd they pollute the Temple and God causes the Chaldeans to pollute it they confide in the Temple and God laies it wast they make an Idol of it and set it neer their hearts and God removes it far off they look upon it as cleane as their glory and God removes it as vomit as a polluted loathsome thing It s a dreadfull thing when God gives up a Church a State either or both to the wils of wicked men I will give it into the hands c. Vers 21. I have set it far from them If evill come to the gates of Jerusalem and doors of the Temple it 's from the Lord Mica 1.12 And it 's very grievous when God judges Kingdomes and Churches First They fall into the hands of men strangers they know not the wicked of the earth such as neither feare God nor regard Men Buls Lyons Dogs Psal 22.12 13.16 2. They are for a prey and spoile their names estates habitations chastity children limbs consciences lives are prey'd upon they eate up Gods people as they eate bread Psal 14.4 They make them meate to the fowles of heaven and beasts of the field They crush their bones and shed their blood like water Ps 79.2 3. 3. Prophaning and polluting of holy things They shall pollute it Gods holy name is blasphemed Psalm 79.10 Where is their God why doth he not now help them they have prayed fasted hoped in him made lheir boast of him why comes he not to help them all holy things are defiled and therefore Asaph in that 79. Psal vers 1. made upon the destruction of Jerusalem cries out O God the heathen are come into thine Inheritance thy holy Temple have they defiled This came first and struck deepest into the heart of this holy man that heathnish idolatrous bloody prophane persons should come and pollute the holy ordinances of God The Church laments this as a dreadful evill Lam. 1.10 The adversary hath spread out his hand upon all her pleasant things for she hath seene that the Heathen entered into her Sanctuary whom thou didst command that they should not enter into thy Congregation 4. Removal of all true worship Divine ordinances I will set it far from them Now they should be without God the meanes to know him and way to worship him Now God would have no Oblationt Incense new Moons Sabbaths solemn Feasts or any worship at Jerusalem There only was he knowne worshipped and now Temple Ordinances and all must down be taken away God be unknown unworshipped in the world no publique place for him left Isaiah foreseeing this saith Chap. 42. This is a people robbed spoiled and hereupon having a speciall quere to make he cals for attention Who among you wil give eare to this and hearken for the time to come Ver. 23. and make use of it will any of you doe it Then thus Jacob is spoiled but who gave Jacob for a spoile and Israel to the robbers Was not Jacob the beloved of God his excellency his glory c. Did not the Lord doe it he against whom we have sinned for they would not walke in his wayes nor be obedient to his lawes therefore he hath powred upon him the fury of his anger and the strength of battaile and it hath set him on fire round about yet he knew not it burned him round
Lord for he is good for his mercie endureth for ever c. And Psal 107.8 O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men 4. Unspirituall worship pleases not God neither profits the worshippers they had the Temple ordinances of it appeared oft before God brought their Sacrifices but God threatens them and all their worship their Civill estate and Ecclesiasticall also should be ruined God in worship lookes at the hearts and spirits of men if they be absent from but halfe or in part in the worship God regards it not Their oblations are vain oblations Isa 1.13 Their fasts and prayers are a trouble a weariness to God v. 14. And he tels them that he had mouth-neerness heart-farnesse lip labour heart-dishonour Isa 29.13 yea Ezek. 33.31 He had mouth-love mouth-worship when their silver and gold had heart-love Cor est principium vitae cogitationis omnis voluntatis actionis heart-worship It 's the heart is the principall thing in Gods eye My son give me thy heart Prov. 23.26 If that be not given him in worship nothing is given nothing is accepted that we think given David therefore prays Ps 119.80 Let my heart be sound in thy statutes that I be not ashamed If a man have a deceitfull spirit a rotten heart hee will be asham'd when he shall find that all his prayers fasts services shall be thrown back as dung in his face Oain gave the fruit of the earth not the fruit of his heart and it was not accepted neither doe they gaine ought at Gods hands who worsh p him carnally 1 Tim. 4.8 Bodily exercise profits little 5. Men are apt to rest in outside worship blesse themselves for it they cryed the Temple of the Lord the Temple of the Lord c. Jer. 7.4 They look at the Temple and worship of it and hence concluded safety to themselves they thought it not probable that ever destruction should come to them their City State Church they looked upon their Temple as a glorious thing and that worship therein would secure them from all but God oft threatens the defilement removal and destruction of it from this 20. vers to the 25. The Pharisee went up to the Temple he fasted prayed gave tiths of all and in such out-side services did he rest Men now have their Chappels and Chaplains and think that by the prayers of the one and holinesse of the other they shall be fitted for heaven CHAP. VII 25. Destruction commeth they shall seeke peace and there shall be none HE told them before that the worst of the Heathen should come and now that destruction was comming and annexeth a new calamity their vain expectation and reall disappointment of peace Destruction The Sept. is quite out in rendring it mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecisio venit propitiation commeth Others read it thus A straight griefe commeth The Heb. signifies more a breaking a cutting off so the word is used Isa 38.12 The Chaldee hath it precision or forecutting Piscator excisor The cutter up the destroyer or man of destruction commeth and he proves it must be taken so because it s joyned with a verb masculine and so the sense is Nebuchadnezar the destroyer the man that cuts down Nations that breaks Kingdomes in pieces is comming upon you even Nebuchadnezzar who is destruction it selfe They shall seeke peace God had threatned by his Prophets the utter ruine of Jerusalem which they would not believe the false Prophets suggested the contrary they cryed peace peace Jer. 8.11 Ezek. 13.10 Seduced the people so that they feared not they considered the strength of their Scituation Tower Temple Souldiers and what these Prophets had said and would not believe that Enemies should come within their gates Lam. 4.12 But when the Enemy was come they sought for peace and safety but found it not Ezek. 38.22 They excus'd Zedekiah that he brake with Nebuchadnezzar in the point of Tribute they tendered silver and gold to buy a peace and that would not doe it Isa 13.17 Ezek. 7.19 They conceiv'd that men come farre could not lye long before their Walls and Gates but that they would be consum'd or glad to retire with shame so they should be safe Or if things came to the worst that the City must be yielded yet it should be upon good and honourable terms at least with security of life and liberty but neither their money their policy their prayers or ought else could prevaile for peace or safety they had found them perfidious would hearken to no terms of peace the Chaldeans were Cockatrices and would not be charmed Jer. 8.17 Therefore it s said v. 15. We looked for peace but no good came and for a time of healing but behold trouble Some refer this seeking of peace to God they should in their streights at the destruction by Nebuchadnezzar cry to God make many fasts and prayers in the time of the siege and seeke for peace with God whom they had offended with their grievous sins and he would not heare them peace they should not finde Jer. 14.12 Ezek. 14.17 18. Obser 1 That wicked men in time of Divine judgements when they come upon them are peacelesse destruction commeth and they should seeke peace they had neither peace within nor peace without wars were in their gates and wars in their hearts their own consciences did accuse smite condemn them Common calamities rous'd their sleepy consciences they saw themselves in ill case from Nebuchadnezzar in worse by reason of God the one threatning their lives the other their soules So that which way soever they looked peace they saw none The winds of affliction stir'd the waves of their corruption Isa 57.20 21. The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt When the great winds are abroad the Sea hath no rest it cannot rest it rages and throws up and out mire and dirt So when great and death-threatning calamities are abroad wicked men rest not they cannot rest they are mire Isa 10.6 And their expressions are miery and what 's the conclusion there is no peace to the wicked saith the Lord. They may say they have peace others may confirme their assertion but God saith they have none nothing of that is included within the sweet name of peace is to be found in them You may find Sathan there a hellish conscience there sinfull lusts there fears sorrows terrors there but no peace there The way of peace they know not there is no judgement in their goings they have made them crooked paths whosoever goeth therein shall not know peace Isa 59.8 2. Great necessities and streights cause sinners to seek for that they formerly neglected violated viz. peace with God and peace with man Zedekiah these Jews had broken the Covenant made with Nebuchadnezzar they provoked God 2 Chron. 36.12 13. And now when destruction was
upon them they seeke peace from heaven and earth in their prosperity they regarded neither God nor man but when both were against them then they sue they seek for peace at their hands Wen Herods displeasure was upon the Tyrians and Sidonians they sought for peace at his hands Acts 12.20 and Hos 5. In their afflictions they wil seeke meearly and earnestly too Jer. 11.14 They cry in their trouble and saith the Lord I will not heare them in the time that they cry unto me for their trouble 3. That States may seek too late for peace with God man they may defer so long that their seeking may be in vain their endeavours frustrate and hopes disappointed they shall seeke peace and there shall be none neither God nor man will give in any peace The date of mercy was out the door of hope that therfore Jer. 12.12 God tels them the spoilers were come the sword devouring and no flesh should have peace neither young nor old though they sought it earnestly In stead of peace they should be in travell as one with child their hands should be upon their loyneâ— their faces pale and cry out Alasse for that day Jer. 30.5 6 7. The time was come that God had taken peace from the Land Jer. 16.5 I have taken away my peace from this people even loving kindnesse and mercies God had taken it away and now it was too late for them to seek after it too hard for them to bring back or any friend they had If they looked that Jeremie who was a Prophet acquainted with interessed in God should do it he was forbidden to pray for them Jer. 14.11 Pray not for this people for their good If he prayed against them God would hear him but not if for them It would be sin in him so to do if they looked for others that they had better thoughts of then Ieremie Gods tels them that if they had as good men as Noah Daniel Iob who were acquainted with great afflictions could pray very powerfully being precious men righteous perfect desirable as Gods testimony is of them yet they should not help them with their prayers at all Ezek. 14.14 Nay if they should set upon fasting and praying themselves God would not heare or give in any peace Ier. 14.12 When they fast I will not heare their cry and when they offer burnt offerings and an oblation I will not accept them but I will consume them They beg peace I will send the sword They aske bread I will send a famine They desire health I will bring the pestilence and these shall consume them It 's dreadfull when any come too late unto God then in stead of mercy they meete with judgements Hence Ier. 8.15 We looked for peace but no good came and for a time of health but behold trouble When it will be thus with a Land see Ezek. 14.13 Prov. 1.24 c. Matth. 23.37 38. CHAP. VII 26. Mischiefe shall come upon mischiefe and rumour shall be upon rumour then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the Antients HERE is more woe yet discovered not single but maltiplyed woes one mischiefe at the heels of another no sooner shall one be over but they shall hear of another one mischiefe in the morning and presently newes of another before noon-tide or evening and after that another by midnight and so they were never free from feeling and fearing miseries Newes they should have of the Chaldeans comming with fury and for spoile beset they should be with mischiefs and when they looked for comfort and counsell from the Prophets Priests and Antients there should be no vision no law no counsell These who had holpen them in former times should now faile them Mischiefe Contrition trouble woe Montanus this word mischiefe sometimes notes sinne as Psalm 36.4 and 140.2 Acts 13.10 Sometimes an ill accident befalling one 2 Kings 7.9 If we tarry till morning some mischiefe will befall us Sometimes judgement Isa 47.11 Mischiefe shall fall upon thee and thou shalt not be able to put it off The stroke of God shall come unavoidably they were a people set on mischiefe Exod. 32.22 Set upon sinning and God told them he would be set upon punishing Deut. 32.23 I will heape mischiefs upon them Which here in the Text were comming one after another and crowding in upon them Mischiefe upon mischiefe notes multiplicity and coherence of Judgements Sword Plague Famine and those evils attend them which are not a few Job 19.12 You have a like phrase his troopes came together There was a multiplicity of calamities troops and coherency they came together Rumour shall be upon rumour The newes shall be brought them of the Chaldeans comming from severall quarters and by severall messengers to their City their eares shall be fill'd with tidings and reports of their drawing neere It 's conceiv'd the Jewes had their Scouts and Spies abroad that watched on the tops of mountaines and places suspected and when any danger appeared they gave notice thereof and so Rumour was upon Rumour one brought newes that the King of Babylon was in Armes such a day with so many thousands a second that he had march'd so far a third that he had invaded the borders of their Land a fourth that he had taken some Towns put most to the sword and burnt the Townes c. Another that they would presently be at the gates of Jerusalem Then shall they seeke a vision of the Prophet Finding no peace seeing mischiefs multiply and hearing sad Rumors from all parts they had one refuge left and that they make use of viz. They seek to the Prophet for a vision surely thought they we shall have some good tidings from heaven when we have none from earth the Prophet will help us when all others faile us In our great streights we shall have some Counsel or Comfort But either there was no vision or such as was in no stead to them The false Prophets had nothing to say the true they hated and what they said would not be believed or practised Jer. 38.14 c. Zedekiah speaks to Jeremiah for a vision he makes known the minde of the Lord tels him what he must doe to save himselfe and the City yeeld up himselfe into the hand of the King of Babylons Princes and then he should live and the City be unburnt this vision was sad not entertain'd and so as none Zedekiah and the rest would have had a vision that is Ver. 27. a word of God by the Prophets to have freed them from the misery and streights they were in and there was no such vision But the law shall perish from the Priest And the law shall perish many read it so noting out a further degree of their misery Prophesie shall not only faile them which is extraordinary but even that which was ordinary the preaching and expounding of
days Verse 14. the Temple and worship of it were polluted Thirdly Trusted too and sent for Aegiptians to help him Jer. 37.7 he would not hearken to Gods counsell to the true Prophets to those advis'd him well Jer. 36.25 Chap. 37.2 but to false Prophets and wicked Counsellors Fourthly He hated imprisoned and persecuted the Prophets 2 Chron. 36.16 Jer. 37.21 Fifthly Injust and cruell let Jeremy be put to death say the Princes Jer. 38.4 Then Zedekiah sayd Hee is in your hands the King can doe nothing against you c. verse 5. He was overpowred by the Princes and durst not displease them but it cost dear at last Look upon other Kings they had their sins and their sorrows Rehoboham hearkens to ill Counsell oppresses his people and looses ten Tribâ—s at once for it Jeroboam upon wicked advice sets up Calves restraines the people from the true worship at Jerusalem Gods sends him a dreadful message by Ahijâ—h 1 King 14.6 7 8 c. Ahab did not execute Justice upon Benhadad a man appointed to death and therefore sayth the Prophet Thy life shall goe for his life and thy people for his people 1 Kings 20.42 The Court was very wicked then Jezabell had the greatest power in it she stir'd up Ahab to work wickednesse she set the Elders and Nobles awork to accuse and stone Naboth to death but there was a time of mourning for them 1 Kings 21.23 24 27. Ahaz was wicked and the worse for his affl ctions but God had a sad day for him when he lost 120000 valiant men in one day and had 200000 Women carryed away Captives 2 Chro. 28. Asa who was a good King yet he is branded with trusting in an arme of flesh 2 Chron. 16.7 With oppression of some of the people Verse 10. and therefore Hanani tels him he should have Warres and besides he was greatly diseased in his feet Vers 9.12 Manasses was the great oppressing King he shed and filled Jerusalem with innocent blood 2 Kings 21.16 and as he sound times to shed blood so God found times to have him in the thornes in Fetters in Captivity in mourning and humbling himselfe Oppression is the common sinne of Princes because they have greatnesse and power in their hands they think its warrantable for them to doe what they list Ephraim loveth to oppresse Hos 12.7 The Kine of Bashan the great ones that were strong and fat that had hornes and hoofs they opprest the poore and crush'd the needy a man and his house a man and his heritage Micha 2.2 Naboth and his Vineyard went both at once Hence the Princes of Jerusalem are called Roaring Lyons Zeph. 3.3 they are greedy of their prey they scare scatter and devour the flock but God will hunt these Lyons and judge these men of the Earth Psal 10.18 whose trade is oppression and hath promised a time when his Princes shall oppresse no more Ezek. 45.8 My Princes shall oppresse no more Either this Prophesie is not fulfilled or the oppressed in these dayes are not Gods people or the Princes who oppresse are not Gods Princes and if so say to the oppressing Kings and Queens of the Earth Humble your selves sit downe for your Principalities shall come downe even the Crown of your glory Jer. 13.18 See Acts 12.23 Rev. 6.15 Secondly That God hath apparrell for Princes and Nobles and what is it Desolation The Prince shall be cloathed with desolation God had an eye to the cloathing of the Great ones and their sin about the same and fits Garments for them such as they were not formerly used unto Great ones sin in their variety of Garments they have many lye spoiling by them when the nakednesse of others is seen for want of cloaths therefore God threats to take away their changeable Suits of Apparrell Isa 3.22 They sin in the strangenesse of them they will have strange fashions therefore Zeph. 1.8 God threatens to Punish the Princes and Kings Children and all such as are cloathed with strange Apparrell The Jewes had peculiar Garments appointed them Numb 15.38 Deut. 22.12 but they fetcht in Forraign garments made after the manner of the Heathens and Nations about them The Courtiers and great ones then as now affected strange and costly apparell were prodigall of their estates that way had their chests and wardrops fill'd with rich garments which at pleasure they put on to draw respect from men but wrath from God who cloath'd himself with vengeance that he might cloath them with desolation which was a strange Garment never put upon their backs before Isa 59.17 an unchangeable garment which lasted to their death God stripped them by the Chaldeans of their proud attire rich suits yea of all they had and cloath'd them with desolation hence Lam. 4.5 They that did feed delicately are desolate in the streets and they that were brought up in scarlet embrace the dunghill 3. Wheresoever is a generality of sinning there shall be a generality of suffering The King shall mourn the Prince shall be cloathed with desolation and the hands of the people of the Land shal be troubled The whole Nation was rebellious Ezek. 2.3 From the greatest to the least they were guilty Jer. 6.13 and therefore they should dye from the least to the greatest Jer. 44.12 God is impartiall in his judgements hee will not spare Kings Princes Nobles people but if their hearts heads hands be joyn'd in wickednesse they shall be joyn'd in punishment All flesh had corrupted it's wayes Gen. 6. and all flesh was drown'd in the floods of Gods wrath Gen. 7. The Sodomites were all guilty and none escaped the vengeance of eternall fire Jude 7. And here having all sin'd the wrath of God seiz'd upon them all Isa 65.12 You shall all bow down to the slaughter because when I called yee did not answer when I spake yee did not heare but did evill before mine eyes and did chuse that wherein I delighted not 4. That God smites sinners in that they have much offended with and should stand them in most stead in times of affliction The hands of the people c. They had sin'd with their hands severall wayes in making Idols Isa 2.9 Hosea 14.3 In shedding blood Isa 59.3 In acts of violence vers 6. They did evill with both hands earnestly Mich. 7.3 Even Princes and Judges had covetous hands God therefore smites them in their hands and whereas they should have been serviceable unto them now in their distresse they were troubled faint unuseful Before they had hands for the Queene of heaven Jer. 44.25 but now they had none for the God of heaven They had hands for the service of Aegyptians and Assirians Lam. 5.6 But now they had none to serve themselves in their personall callings or military affaires 5. The Lord observes the ways and works of all no Church no State no Person but what ever they doe comes under Divine cognizance their wayes and deserts were knowne to the Lord
Some are so prophane and atheisticall that they thinke God sees regards not the things done here below Psal 94.5 6 7. They breake in pieces Gods people afflict his heritage slay murther widows and fatherlesse ones yet say the Lord shall neither see nor regard it And in Psal 10.11 He saith God hath forgotten he hideth his face and will never see it and not only Gods actuall seeing but his power of seeing and knowing things here is denyed Jab 22.13 How doth God know can he judge through the darke clouds Some have confidence to say God sees no sin in his children and others blush not to say he sees not the sins of and in the wicked and so God shall see no sin at all they make him an unseeing and unknowing God David cals this brutishnesse Ps 94.8 9 10 11. He that made the eye shall not bee see He that teacheth man knowledge shall not be know Yea saith he the Lord knoweth the thoughts of men and that their thoughts are vanity What is most remote from mans eye and knowledg that God knows exactly afar off Psal 139.2 And denounceth a woe to men of such thoughts and practises Isa 29.15 Woe to them that seeke deep to bide their counsell from the Lord and their workes are in the darke and they say who seeth us and who knoweth us God seeth them God knows them and pronounceth a dreadfull woe against them because mens lives doe proclaim that they believe not Gods Omnisciency therefore God professeth it openly Isa 66.18 I know their workes and their thoughts He had observ'd all within and without therefore they should be consum'd Gods eye is upon all our wayes and works let us every day do as God did review them and see that they be good 6. God in his judgments will proceed with sinners according to their ways and deserts Job 34.10 11 12. Elihu proves there that God will not doe wickedly nor pervert judgement and why for the worke of a man shall be rendered unto him and cause every man to find according to his wayes God is most just therefore takes notice of all thoughts counsels projects attempts and actions that so he may deal answerably with men Jer. 32.19 His eyes are open upon all the wayes of the sons of men to give every one according to his wayes That in Revel 18.6 seemes to crosse this truth when God will judge Babylon shee must have double punishment her cup must be doubled God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of Divine Justice Double here hath reference to Babylons dealings with the Church She did greatly afflict Sion and now God would have Babylon to have double afflion to that Babylon did injustly in oppressing Sion Sion should do righteously in destroying Babylon and observe the word double render unto her double according to her works If she have twice as many strokes judgments twice as much blood shed as Sion had its according to her workes she deserves it and nothing can be too much for her therefore Jer. 51.49 As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slaine of all the earth The Babylonian Empire was a little world to Israel and cal'd it's selfe the universall Empire and Babylon said shee was the Queen and the only City of all others Isa 47.7 8. The golden City Isa 14.4 But now when God would punish Babylon for her bloodinesse against Sion not only should Babylon's chldren that dwell in her be destroyed but all her Subjects in her great Territories should be slain for her sake Alapid understands it of Rome heathnish or together with her which sets out the greatnesse of her punishment suâ—table to her deserts and is well cal'd double for the death of one Israelite deserves the death of two Babylonians 7. They that will not know God in the way of his mercies they shall know him in the way of his judgments God had walked in paths of mercy amongst this people many years and they minded not God honoured him not in the middest of mercies but fed according to their pastures and forgat God therefore he brought heavy judgments upon them and saith They shall know that I am the Lord. This phrase is used above 50. times in this Prophet and assures us that God will be known and that amidst his enemies and with an experimentall knowledge for that is the meaning of the words not a literal and brain knowledg Isa 26.11 When thy hand is lifted up they will not see But they shall see They will not see to fear to repent but they shall see that is have experience of the strength of his hand to their shame and destruction The phrase of knowing I am the Lord sometimes refers to mercies as Exod. 6.6 7. God would bring them out from the burthens and bondage of Aegypt take them for his people then they should know him to be the Lord. So in Exod. 16.12 1 Kings 20.28 God would give them Manna deliver up enemies into their hands And they should know c. That is have experience of his mercy truth and loving kindnesse Sometimes and mostly it refers to Divine judgment especially in this our Prophet God would bring in the Chaldeans with the sword and those grievous calamities attend it and they should know that he was the Lord that is they should have reall experience of his Authority and power over them they should feele the bitter fruits of his displeasure in them CHAP. VIII VERSE 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Judah sate before mee that the hand of the Lord God fell there upon mee IN this and the three next Chapters you have the grievous sinnes and answerable punishments of the Jewes at Jerusalem laid downe with some other things considerable This eighth Chapter hath three things in it 1. An Introduction to a new Vision vers 1. 2. The Vision it selfe from the beginning of vers 2. to the end of vers 17. 3. A Declaration of Gods severe dealings with them vers 18. In the Introduction to this Vision you have these particulars 1. The time exactly set downe when it was in the 6. yeare the 6. moneth the 5. day 2. The place where it was As he sate in his house 3. The persons before whom it was The Elders of Judah sate before me 4. The cause of it The hand of the LORD fell there upon mee For the time It was now the sixth yeare of Jehoiachins cptivity and in the sixth moneth The Jewes first month is Nisan the second Jiar the third Sivan the fourth Thamuz the fifth Ab and the sixth Elul and answereth to that is called August The fifth day of this moneth had hee this vision which Junius saith was the Sabbath
day which was a day fitting for visions of God It was now a year two moneths and upwards since he had his first vision As I sate in my house Having been now six years in Captivity the Prophet and others had hired or builded themselves houses This was a house of some capatiousnesse the Elders of Judah sate before him in it That is the chief of those that were brought with Jehoiachin into Babylon 2 Kings 24 12. And why they should come sit there is inquirable It was not to catch advantages against the Prophet as some fansie Not to consult of their Civill affairs in Babylon others were more fit for such things then Prophets but it was to beare of the Prophet what the Lord intended to doe with Jerusalem and the Jewes there what the meaning of the types and visions hee had was whether hee had any word of their returning from that condition they were in or they came to see if he had any word to speake unto them being the Sabbath day for on those dayes it was ord nary for the people to goe to the Prophets 2 Kings 4.23 And Ezekiel sate composed and disposed to speak the Word of God to those came to him The hand of the Lord God fell there upon me The powerfull operation of the Spirit of Christ seiz'd upon him and was as a hand carrying him on to that worke he was appointed unto he had a mighty impulse of the Spirit and was at a man wrapt ouâ— of himselfe wholly acted by the Spirit See Chap. 1.3 where hath beene spoken of the hand of the Lord. That the Lord takes speciall notice of the times in which he gives out truths and visions to Prophets and people Obser 1. he keeps an exact account of those yeares moneths and dayes In the sixth yeare the sixth moneth and fifth day c. So in the first Chapter In the thirtieth yeare the fourth moneth the fifth day the word of the Lord came unto him You have the time mentioned in the 20. Chap. vers 1. The seventh yeare and the fifth moneth the tenth day of the moneth So in 26.1.29.1.31.1.32.1.40.1 In these places there is speciall notice and account set downe of the time wherein God gave out his truth and visions to the Prophet and by him to the people In the 24. Chap. 1.2 the year moneth day and name of the day are written down when Jerusalem was besieged and a parable put into the Prophets mouth and not onely was it thus in Ezekiels but also in other Prophets dayes Zech. 1.1 Chap. 7.1 Hag. 1.1 Chap. 2.1.10 What ever mens thoughts are of truths when they are tendered unto them the Lord looks upon it as a work of great concernment and registers the time when it s done in such a year the City Land had Fasts every moneth and the Prophets Preacht such Truths and Texts unto them such a moneth they had a thanksgiving day and the Text was c. Especially in times of Affliction God takes notice what truths are commended by the Prophets unto men and therefore the time in Ezekiel is more particularized then any where else because many were now in Captivity the rest were comming and of all truths those will cost dearest that are preacht unto us in our afflictions and not improv'd 2. That great ones in times of afflictions wil seek unto the Prophets and prize vision when its rare The Elders they came to his house sate there expecting some word from him Ezekiel was a Priest and a Prophet Chap. 1.3 and Priests did teach as well as Sacrifice 2 Chron. 15.3 Israel was without a teaching Priest Levit. 10.8 9 10 11. Mal. 2.7 The Priests lipps should keep knowledge and they should seek the Law at his mouth These Elders the Princes and chiefe ones were come to seek it at Ezekiels mouth now they were in captivity now Priests and Prophets were scarce and now great ones that before little regarded the Prophets and Priests that mockt them despis'd and misus'd them 2 Chron. 36.16 Now they get to Ezekiels house wait upon him and long to hear a word from him Afflictions abate the pride of great mens spirits remove prejudice awaken conscience convince of sin Gods greatnesse and Authority over the highest the shortnesse of life of judgement and that eternall condition is comming and when it s so with great ones they will be glad to goe to a poor Prophets house and heare a word from him Jeroboam when his sonne was sicke sends to Ahijab the Prophet to know what should become of him 1 Kings 14.2 3. Naaman in his leprosie goeth to the Prophet Elisha for helpe 1 Kings 5. see Isa 37.2 Jer. 37.3 There you shall finde great ones even the greatest seeking to the Prophets in their troubles 3. Meeting in private houses to enjoy Gods Ordinances is ancient warrantable The Elders came to the Prophets house sate there to hear the Word of the Lord this was above 2000. yeares agoe therefore ancient and the Prophet taught them in private they worshipped God in a house they kept the Sabbath there and therefore not unlawfull this was frequent in Christs and the Apostles dayes Luke 10.38 39. In Marthas house Christ preached Acts 20.7 The Disciples met every first day in houses and chambers and when they were so met Paul preached to them And Acts 2.46 They brake bread from house to house That is privately in opposition to the publique saith De. Dieu And Acts 5.42 In every house they ceased not to teach and preach Jesus Christ In Cornelius house they did it Act. 10.33 34. In the Jaylors hâ—use they did it Acts 16.32 The high Priests cryed out of such meetings and thought the Temple and Synagogues which were allowed by Authority were sufficient But this would not suffice the Apostles they preached in publique to convert the Jewes in private to strengthen the Christians they would not be tyed to places when Christ by his Doctrine and practise had warranted them to preach and worship any where John 4.20 21. 1 Tim. 2.8 In Tertullians time such meetings were counted factious and schismaticall But he vindicates the same saying Hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contriâ—lantes quum probi quum boni coeunt cum pii cum caâ—ti congregantur non est factio dicenda sed curia at e contrario illis nomen factionum accommodandum est qui in odium bonorum et proborum conspirant c. in Apologet Wee are the same congregated and together as we are asunder we hurt we grieve none When good and godly men meet together it 's no conventicle but a Court They are a Conventicle a Faction that in hatred of Good men meet and plot against them pretending they are the cause of all evils and disturbances In the Prelats dayes there was much rigour and severity used against godly meetings of this nature
more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to
the work now intended Appearances in fire have been formerly Christ appeared to Moses in a flame of fire Exod. 3.2 The Angell there Interpreters make to be Christ and God led the Jewes in the wildernesse by a pillar of fire Exod. 13.21 And he was in that pillar Exod. 14.24 Christ is likened to fire 1. It 's a shining glorios thing so Christ is glorious John 1.14 We beheld his glory as the glory c. And Titus 2 13. his appearing wil be glorious and so glorious as to lighten the world When men come to judgment they come with some glory and Majestie 2. He is likened to fire to set â—ut his knowledge and discovery of things Fire is of a discovering nature and makes manifest Rev. 1.14 Christs eyes are like a flame of fire they see into every place and here Christ discovers to the Prophet the sinnes of Jerusalem the hidden Abhominations there 3. To shew the active vertue is in Christ fire is a lively and purging thing separating drosse from the precious mettals and Christ is of infinite vertue he distinguisheth between the precious and the vile Mal. 3.1 2. He is like a refiners fire exceeding active and discretive he burns with zeale and jealousie 4. The severe punishment he would inflict upon this people fire notes revenge destruction Psal 18.8 Fire out of his mouth devoured Isa 66.15 16. Fire there notes severe punishment and utter destruction and Christ now would make a finall end of this sinful people he would be a fire unquencheable If they look'd to him upwards they should finde him a fire hee would plead with his Father for their destruction If they looked downewards they should see him kindling a consuming fire amongst them The law was given in fire Deut. 4.33.5.4 and therefore called a fiery law and Christ appears in fire when he comes to revenge the breaches of the law In the first Chap. vers 27. Christs appearance from his loynes upward and downeward is the same here downwards he appeares as fire upwards as brightnesse fire noting his anger brightnesse his clemency as some conceive The word for brightnesse notes such brightnesse as is from the morning the Firmament the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore some render it As the appearance of the bright Sunne Solis rutili Take the Sun when in it's greatest lustre and glory such was the appearance of Christ upwards and may note the glory of Christ in execution of judgement in giving out his threatnings to the Prophets against sinners As the colour of Amber Of thâ—s hath beene spoken Chap. 1.4.27 The Hâ—b Chasmal signifiâ—â— a coale intensely hot and â—uch as a coale is at the height of its heat in a fiery furnace such was the appearance of Christ at this time he was in a way of wrath and giving out th eats gainst this people and filled with the fire of zeal and jealousie for the Lâ—rd If the appearance of Christ be fiery glorious Obser the presence of him will be so much more appearances are not perfect expressions of that they resemble The appearance of fire upon the Tabernacle Num. 9.15 had not that vertue and glory in it which reall fire had If reall it would have consumed the Tabernacle The appearance of lightning Dan. 10.6 is not so glorious as lightning it selfe and what the Prophet saw here of Christ was appearance onely little to that is in Christ When Christ shall really be seene not in visions but as hee is he will be very glorious Mar. 13.26 When Christ comes it will be with great power and glory Great refers to glory as wel as power Matth. 24.30 There it 's with power and great glory And if you demand how great even so great as cannot be greater Matth. 16.27 He shall come in the glory of his Father and no glory can exceed that VERSE III. And he put forth the forme of an hand and tooke me by a looke of my head and the Spirit lift me up between the earth and the heaven and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh towards the North where was the seate of the image of jealousie which provoketh to jealousie IN the former verse you had Christs person described in this are his actions commended to us which are these 1. The putting forth of his hand 2. The employment thereof By it he tooke our Prophet by a locke 3. The lifting him up between Heaven Earth by his Spirit 4. The bringing him to JERVSALEM where is considerable 1. The manner of his bringing In the visions of God 2. The speciall place He was brought to the doore of the inner gate that looketh towards the North. 3. The nature of this place It was the seate of an Image which is described 1. From its name An image of jealousie 2. From the effect It provokes to jealousie He put forth his hand He that appear'd like fire that had such brightnesse and was so glorious he put forth his hand sent out his hand is the Originall Not a reall hand but the former likenesse of a hand It was the likenesse and appearance of a man that he saw and such was the hand here not a substantiall fleshy hand And tooke me by a locke of mine head By the haire the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which growes out of the head flourisheth there as grasse out of the ground or boughs out of a tree The Spirit Lift me up between c. It was said the hand took hold of him did not the hand lift him up If not to what end tooke it hold That hand was the holy Spirit of Christ which in these visions of Ezek. is oft called a hand Chap. 1.3 3.14 The Spirit that lifted him up is called the hand of the Lord because Christ by his Spirit doth what ever the hand of man can doe And brought me in the Visions of GOD to Jerusalem The Prophet thought himselfe like a Bird or an Angel flying through the Aire and carryed to Jerusalem this was no reall elevation or corporeall transportation of the Prophet to Jerusalem as will appear thus 1. It 's said it was the forme of a hand the likenesse of one not a hand it selfe 2 Had be been really taken up by a lock it would have been exceeding grievous and tormenting to him if not deadly 3. He saith he was brought in the visions of God to Jerusalem not in the reality of his person all was done as he sate in his house and the Elders of Judah before him The Antients say it was in his spirit not in his body that he was translated a mentall not an ocular vision Our Prophet being in a rapture or extasie seem'd as a man dead and had secret things revealed unto him which he cals visions of God Whether these were to his spirit in the body or called out of it is uncertain 2
Cor. 8.1 2. When Paul had his Revelation and visions Râ—ptus est ab eo quod est secundum naturam in id quod est supra naturam ex vi superioris naturae elevatis Thom. In raptu abstrahitur anima a sensibus phantasmatibus whether it was in the body or out of it himselfe could not tell visions they both had and they were visions of God not delusions of Sathan who can be a lying spirit in the hearts and mouths of false Prophets 1 Kings 22. Nor were they fancies of their own for when men are in Divine raptures there is a cessation of all sensible and naturall actions Nature contributes nothing thereunto In some diseases there is a stilling of all natures Organs and operations as when deliquium animae siezeth upon any but there is nothing then offered to the soule as here such visions had our Prophet as were cleare and without all doubt he knew them to be visions of God The doore of the inner Gate Rev. 11.2 Mead on Rev. The Temple was yet standing and had two Courts one called the outer Court which was the place whether the Israelites assembled for Divine exercise and an inner Court 1 K. 6.36 which was the Priests Court 2 Chron. 4.9 The other was the great Court and called Solomons porch saith Maldonat Into this Court was Ezekiel brought and set at the door going into the inner Court That looketh towards the North. In the Courts about the Temple there were gates and doores towards the four quarters of the world which included this mistery that in due time the partition wall should be broken downe that stood between Jewes and Gentiles and all sorts from all parts should come into the true worship of the true God came they from East or West South or North there should be a doore open to let them in at this North-gate was the Image seated that the Prophet did first see Image of Jealousie Two things are to be opened here 1. What this Image was 2. Why cal'd an Image of Jealousie First It 's doubted amongst the Learned what Image this should be The most agree it was the Image of Baal it 's true that Josiah had taken away Baal and his Altars 2 Chron. 34. But Jehoiakim and Jehoiachin and Zedekiah had restored them again as is gathered from 2 Kings 23.37 and 24.9.19 2 Chron. 36.1.4 2. Why called the Image of Jealousie The Heathens had no Idols or Gods of that name nor is it so cal'd In reference unto them but 1. From the wicked zeale of Ahaz who as you read 2 K. 16. sent the pattern of an Altar at Damascus to Vriah who set it up for the honour of Baal at the North gate of the inner Court and to this Altar did Ahaz bring the Altar of the Lord vers 14. here was his zeale for Baal 2. Because it provoked God to Jealousie when God saw his owne Altar and Word to be so abused subjected to Baal that his people went a whoring from him to that shamefull thing he would beare no longer but was jealous for his honour discovers to the Prophet their great sin and his jealousie burning now against them This Image made the people forsake their God commit spirituall Adultery Jer. 7.30 and God would recompence it now unto them It was seated at the gate North-ward Because that way was the most frequent passage to the Temple Prado the ascent being not so steepy and difficult as other sides of the hil on which the Temple stood and for that Sacrifices came mostly from that side The Spirit is the agent of Christ by which he doth his works Obser 1. He put forth his hand and tooke hold of me The hand of a man is that which doth immediately take hold of a thing so the Spirit being the immediate agent which Christ useth is called a hand and doth what ever the Lord Christ will have done If he would have men walke in his Statutes keep his Judgements he puts his Spirit into men and by it causeth them to doe so Ezek. 36.27 That is the hand which over-acts them If he would have young or old prophesie it 's done by his Spirit Joel 2.28 And the Prophets gave out what the Spirit gave in to them Zech. 7.12 If the Lord Christ would not have Paul preach in Asia the holy Ghost forbids him if hee would goe into Bethynia the Spirit suffers him not Acts 16.6 7. If hee should preach the Spirit presseth him in his spirit Acts 18.5 Iâ—s Christs Spirit that mortifies our corruptions Rom. 8.13 which helps us to pray vers 26. It s the Spirit workes all graces in us Gal. 5.22 It 's not by might or power but by the Spirit Christ doth all Zech. 4.6 2. That holy men must be lift up out of themselves and above themselves if they would participate of Divine things The Spirit lift up the Prophet between earth and heaven Paul 2 Cor. 12.4 was caught up into Paradise where he heard the unspeakable words the Spirit of God had lifted him up above himselfe and all worldly things and then God spake such things to him as he never heard Revel 1.10 John was in the Spirit when he had those great and glorious Revelations Extra mundem peregrinabatur cum Domino he was in the Spirit that is in the hand of the Spirit and by the power thereof lift up and carryed above and out of himselfe There was not onely a pressure of the Spirit but a comprehension the Spirit comprehended him he was in a manner all Spirit and the more spirituall any is the more fit for converse with God and to have visions of God The naturall man receives not the things of God 1 Cor. 2.14 It s not flesh and blood that reveales receives and judges of them men must be lifted up by the Spirit from the earth their earthly dispositions and affections before they are fit for Divine excellency Those have left the earth as Paul did and have their Conversations in heaven as he had they are fitted to know and partake of the great mysteries of Christ Selfe is the great lâ—tâ— to Divine things therefore Apostles were usually wrapt out of themselves when they had their visions 3. Christ by his Spirit makes known to the Prophet the sins of men the Spirit shewed him the Image of Iealousie and the Abhominations the people committed at Jerusalem Ezekiel was in Babylon and yet by the help of the Spirit he comes to see and know the doings of sinners at Jerusalem When they should heare Ezekiel had Prophesied or preached of their sins particularly they would wonder who had inform'd him of them as now when Ministers preach conscientiously and meet with the particular sinnes of men and women they think some or other have inform'd them told tales of them when it 's onely the Spirit of God hath directed them A godly Minister was charg'd to be a Conjurer because
them a little and they appeare to the danger of the whole VERS 7 8 9 10 11 12. And he brought me to the doore of the Court and when I looked behold a hole in the wall Then said he unto me sonne of man dig now in the wall and when I had digged in the wall behold a doore And he said unto mee goe in and behold the wicked abhominations that they doe here So I went in and saw and behold every form of creeping things and abhominable beasts and all the Idolls of the house of Israel pourtraied upon the wall round about And there stood before them 70. men of the Antients of the house of Israel and in the middest of them stood Jaazaniah the son of Shaphan with every man his censer in his hand and a thicke cloud of incense went up Then said he unto mee Son of man hast thou seene what the Antients of the house of Israel doe in the darke every man in the chambers of his imagery for they say the Lord seeth us not the Lord hath forsaken the earth THese verses containe the second part of the Prophets new vision where 1. You have a new discovery of more Idolatry in the 7 8 9 and beginning of the 10. vers 2. A description of it in the 10. and 11. verses 3. The ground of all their vile practises vers 12. They say the Lord seeth not I shall open what hath any difficulty and so give you the Observations The doore of the Court. Another doore then that in vers 3. It was the doore of the Levites or Priests Court into which none might come that were not of the Tribe of Levi and herein the sinne of the Priests and people is aggravated that the Priests suffered any to come in there who should not and that the people durst venture into that holy place or bring their abhominations so neare the Lord. Digge in the wall and behold a doore The doore of the Court being shut he spyes a hole and upon command digging in that finds another doore about the gates of the wall chambers Ezek. 40.10 for the door-keepers and Levites who had their weekly courses of administration 1 Chron. 23.28 Luke 10.8 And its likely this doore in the wall was a back-doore by which the Priests Levites and others entered into their chambers and Chappels of Imagery secretly and our Prophet entring in at this door sees their grosse and bruitish Idolatry There they had pictured upon the walls the formes of all things creepe and of beasts God had forbidden the Jewes to makâ— themselves any Images but now they not only had Images set them in private but also in publique and holy places and those of the basest sort Crocodiles Catts Moles Beetles which creatures the Egyptians worshipped they had pourtrayed there Abhominable beasts The Hâ—br is of animall abomination No creatures of God are abhominable in themselves some prohibited by the law were uncleane for such and such uses but yet good in themselves the picturing of them and others made them abhominable and I conceive abhomination refers rather to the forme of the creature which they worshipped then to the creature it self and may be read thus every forme of creeping thing and of beast is abhomination And secondarily the creatures abhominable for their formes sake which were worshipped For the number 70. its answerable to the 70. soules went downe into Egypt Deut. 10.22 and the 70. Elders went up with Moses into the mouÌ„t Exod. 24.1 Seventy men of the Antients of the house of Israel In Numb 11.16 God bid Moses gather 70. of the Elders together which done hee joyn'd them with Moses to help him beare the burthen of the people These seventy made a standing Senate or their Sanedrim There were 6. out of every Tribe which amounted to 72. But were cal'd the 70. as in Luke 10.1 they are called the 70. Disciples but in the Syriacke its 72. These met in a great Court neare the Sanctuary called Synedrion from their sitting there and this was the great Councell to which were admitted those that were wise afraid to sin meek and able their qualifications are set down Exod. 18.21 Deut. 1.13 and to these hard and weighty matters were brought to judg of as defection of Tribes false Prophets Warre and such like Now this Councell these 70. were so degenerate that they were become Idolaters and offered incense to Idols Some think they were all Priests because every man was with his Censor in his hand but then it should have been 70. men of the Tribe of Levi not of the Antients of Israel and besides its known that the Sanedrim consisted not all of Priests but some out of every Tribe In the middest of them stood Jaazaniah the sonne of Shuphan Whom this Jaazaniah was is uncertain Deodate in his notes upon the place is mistaken he saith the name is no â—here else mentioned whereas you shall find it twice more iâ—â—e 2 King 25.23 and Jer. 35.3 There were divers Jaazaniah's this in the Prophet is said to be the sonne of Shaphan who its probable was that Shaphan the Scribe in Josiah's dayes 2 Kings 22.12 Grandfather or Unkle to Gedaliah whom the King of Babylon left Governour in Judeah Jer. 40.5.11 So that Gedaliah and Jaazaniah were near of kin of great place whether a Priest or some chiefe Ruler He stood in the middest of the 70. as being principall for the chiefe in wisdome they set over the rest of the Sanedrim and called him Nasi the Prince they sitting in the forme of a halfe moone before him or about him His name signifies hearkning of or to the Lord whom had he remembred he would not have been found in such service A thicke cloud of Incense went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marcellinus Origines coacti sunt idolis thus offerre unde thurificati dicebantur qui metu tyrannorum idolis thus obtulissent Polan Prad Thus adolere erat species abnegationis defectionis signum Pâ—lid Virg. de juv rerum l. 2. c. 23. Hehâ— is abundance of a cloud of Incense that is the smoak of the Incense was so thicke that it seem'd a cloud Incense or perfume was made of sweet and costly things and was a token of worship yea chiefe worship saith Calvin Antiently they burnt sweet wood and with the smoak thereof worshipped their gods It 's like the Heathens learn'd is from Moses who was appointed of God to burne Incense to him Exod. 25.6 and 30.7.8 The intralls of beasts boyl'd or roast the heathens did burn unto their Gods at first but afterwards used Incense Tulliâ— saith that to the statues set up for Ca Marius they burnt Frankinsense or Incense and waxe Candles which were in honour thereof In the Primitive times when they forc'd the Christians to Idolatry they would have them throw a little frankinsense into the fire which was a token of worship That Idolaters oft times act closely and cover up their works from the
Violence a leprosie and caused them to be separated from the sight of God Is our State free from this sin may we not feare God looked for judgement and behold oppression a scab a wound a leprosie Is not truth oppressed are not the righteous and innocent oppressed and may not many of us take up that of Job Chap. 19 7. Behold I cry out of wrong but I am not heard Let oppressors of others be it in their names liberties estates consciences know their sin is abhomination to the Lord and that there is a cry in heaven against them the oppressed cry breake in pieces the oppressor Psal 72.4 and judge the fatherlesse and oppressed that the man of the earth may no more oppresse 5. State-oppression and Church-corruption goe together in the Temple were pollutions and in the Land violence The Princes and Judges they wrong'd men the Priests and Prophets they wrong'd God Zeph. 3.23 There you find them linked together Princes and Judges oppressed the State remov'd the bounds the Prophets and Priests polluted the Sanctuary and violated the law they brake both Tables When one is eminently violated breaches are quickly made upon the other If there be violence in a Land there will be corruptions pollutions abhominations in the Sanctuary If there be superstition Idolatry in the Church-State there will be oppression injustice and spoile in the Civil-State When the Temple is a denne of Thieves the Land will be a den of oppressors and murtherers Jer. 7.9.11 6. Mens intentions to please God oft prove provocations of God they intended not to provoke God but return'd in their apprehensions to worship God in the Temple to please him Not their purpose but the event was the provocation So in vers 6. Their abhominations drave God farre from the Sanctuary They did not purpose and intend to drive God away but that was the event issue of their actions with which they thought they pleased God Jer. 7.9 10. Will yee steale murther commit adultery sweare falsely burne incense to Baal walke after other gods whom you know not Come and stand before me in this house say we are delivered They returned from their vile and sinfull practises to Gods house and thought by their sacrifices and prayers to please the Lord when as in truth they provoked him greatly as you may see in the 12.14 15. v. where he tels them he wil destroy the Temple as he did Shilo cast them out as he did their brethren the whole seed of Ephraim and forbids the Prophet to lift up a cry or prayer for them vers 16. So in Isa 1.13 14. That they did to please God was vain abhomination iniquity trouble hatefull such as he could not away with Nadâ—h and Ahihu thought not to provoke God with their strange site but did to their owne ruine Numb 3.4 John 16.2 They shall put you out of their Synagogues and thinke they doe God good service when they kill you saith Christ But they provoke God against their owne soules Isa 7.12 Ahaz thought it would please God not to ask a signe but it was otherwise Mat. 23.29 30 31. They thought they did well in building the Tombs of the Prophets and garnishing them but thereby they provoked God more against themselves 7. God sets a speciall mark upon those do put the branch to their nose loe they put the branch to their nose such are 1. Those adorne Idols and Images Isa 30.22 They covered their Images and put ornaments upon them but they were no better then a menstruous cloath And Ezek. 16.16 17 18. They decked their high places with colours jewels and broidered garments This provoked the Lord and is branded with fornication vers 15. and abhomination vers 22. have not many among us gilded and adorn'd Crosses Altars Crucifixes c. 2. Those find any content delight in superstitious and idolatrous practises Ezek. 16.18 19. God tels them they had set his Oyle and Incense before the Image for a sweete savour the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a savour of rest they were pleased and rested in what they had done thinking also that the Idoll was delighted therewith Exod. 32.6 They tooke pleasure in their new God and danced about the golden Calfe and such expressions as these you have Their heart went after their Idols Ezek. 20.16 Their eyes goe a whoring after their Idols Ezek. 6.9 Inflam'd with Idols Isa 57.5 Mad upon Idols Jer. 50.38 which doe shew the pleasure they had in these evils and how God brands them for the same 3. Those that acknowledge any blessings to be from Saints and Images they here adored the Sun as author of trees and fruits and Jer. 44.17 18. They burnt incense to the Queen of heaven and acknowledged their welfare and plenty to be from her Papists at this day acknowledge the cure of many diseases to bee from such and such Saints 4. Such as preserve reliques in memoriall of their Images and gods they touched the Image with it and put it to their noset in memoriall of the Sunne Deut. 7.26 The silver and gold that was on the images they might not desire or take unto them lest they should be snar'd therein no reliques though never so pretious were permitted them to take they were abhomination to God and would be snares to them whence the Rabbins observe that the Idol and things serve it offered to it and made for it are unlawfull for any use The Papists abound with reliques and so with abominations 5. Those give divine honour to creatures Psal 106.19 They worshipped the molten Image Jeroboam sacrificed unto the Calves he had made 1 Kings 12.32 And said to the people behold thy gods O Israel which brought thee up out of the land of Egypt v. 28. Here was divine honour given to dumb Idols but he is branded for this frequently Jeroboam that made Israel to sin And 1 Kin. 13.34 It s said this thing became sin unto the house of Jeroboam even to cut it off and to destroy it from off the face of the earth 6. Idolatrous worship is stinking and brings destruction to the Authors vers 10. All the Idols in the Heb. is omnia stercora Col. gilluler all the dunghill Images and Image-worship are dunghill stinking loathsome things to God and man and they brought destruction upon the whole seed of Ephraim even the tenne Tribes Psal 16.4 Their sorrowes shall be multiplyed that hasten after another God Jeroboam did so 1 Kings 12. and Chap. 13. A Prophet prophecyeth against his Altar and Calvish gods his hand was dryed up And Ch. 14.10 11. most grievous things are threatned against him and his Jer. 7.18 19 when they had sacrificed to the Queen of heaven doe they provoke me to anger saith the Lord doe they not provoke themselves to the confusion of their owne faces VERS 18. Therefore will I also deale in fury mine eye shall not spare neither well I have pitty and though they
cry in mine eares with a loud voyce yet will I not heare them HEre is a sad Epiphonema or conclusion hee had oft in the Chapter cal'd upon Ezekiel to see the doings which being shewn unto him the Lord sounds in his eares what dreadfull things he will doe Deale in fury c. The Scripture mentions Gods anger Psal 30.5 his indignation Psal 69.24 his wrath Isa 54.8 and his fury Jer. 10.25 and these exceed each the other Anger is the displeasure of God against sinne indignation is anger more intense therefore Isa 30.30 it s cal'd indignation of his anger Wrath is yet higher and permanent according to that in Nahum 1.2 He reserveth wrath for his enemies Arist 4. Ehic c. 5. and fury is highest Job 20.23 The fury of his wrath It s ira nunquam conquiescens donec sumatur vindicta In Jer. 21.5 Fury and great wrath goe together and when God is in his fury he rests not till he be revenged Jer. 7.20 My fury shall be powred out upon this place upon man and beast upon the trees fruit and ground and burne unquencheably Ezek. 16.41 42. When Jerusalem should be destroyed then God would make his fury to be at rest Mine eye shall not spare neither will I have pitty Of these words hath been spoken before Observ 1. There is a time when God who is patient gracious and slow to wrath will deale in fury he that delights in exercising mercy hath a time for fury and trading in it hee that is patient and long-suffering hath times of being furious When is it that God will deale in fury 1. When lesser judgements will not serve turne if he threaten in anger smite in his indignation and wrath and there be no good use made of those stroaks then will the Lord appeare in fury Levit. 26. God threatens them with sundry inferiour judgements and if they do not work but still walk contrary to God vers 28. then saith God I will walke contrary unto you also in fury If they grew worse God would be more violent and furious 2. When a reformation is offered and râ—fused Jer. 51.9 We would have healed Babylon but she is not healed forsake her for her judgement reacheth to heaven and is lifted up to the skies So much fury should be poured out upon Babylon that heaven aire and earth should wonder at it Ezek. 24.13 14. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee I the Lord have spoken it c. When God tenders a Reformation to a people it 's great love rich mercy and mercy refused is mercy abused and that turnes into fury and Gods fury shall not only be powred out against such a people but rest upon them which is much more 3. When men are furious against God his servants ways when they cannot endure his Prophets Saints and Ordinances then is a time for Gods fury to break out When the Husbandmen in the Parable would not endure Christs servants nor himselfe but beate and ston'd them then fury came forth and miserable destruction was the portion of those men Mar. 21.35 36.38.41 When righteous Lot being abus'd was got out of Sodom then God sent fire and brimstone upon it and poured out his fury like fire as it is in Nahum 1.6 and 2 Chron. 36.16 17 18. They mock'd the messengers of God despised his words misus'd his Prophets untill the wrath of the Lord arose and it rose very high even to the height of fury for he brought the King of Babylon in fury upon them who slew their young men in the Sanctuary who had no compassion upon man or maiden young or old all men and things were given into his hand all their glorious things were burnt and laid wast 4. When there is a generall corruption in State Church then the fury of the Lord will appeare then will he deal in fury Gen. 6.5 6 7.13 This will appeare more fully in the next obseâ—vation 2. Oppressions in a State Superstition and Idolatry in the Church doe cause God to deale in fury there was violence in the land and the branch at their nose and therefore God would deale in fury Jâ—r 21.12 O house of David thus saith the Lord execute judgement in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury goe out like fire and burnt that none can quench it Where there is want of Justice there will be plenty of Oppression and where that is the doore is open for Gods fury it 's kindled and will breake out against such a State whatever it be and for Idolatry see Ezek. 16.36 Because thy filthinesse was poured out and thy nakednesse discovered through thy whoredomes with thy lovers and with all thâ— Idols of thine abhominations Vers 38. I will judge thee saith God as women that breake wedlocke and shed blood are judged And how is that Levit. 20.10 Gen. 9 6. They were without mercy to be put to death and so God would doe I will give thee bloud in fury and jealousie If these sinnes be amongst us we have cause to tremble for they will cause God to deale in fury to cast upon us the fury of his wrath as it 's Job 20.23 They will cause fury to be upon our Armies Isa 34.2 and Jer. 21.4 5 6. Behold saith the Lord I will turne backe the weapons of Warre that are in your hands wherewith you fight against the King of Babylon and against the Chaldeans which beesige you without the walls and I will assemble them into the midst of this City and I my selfe will fight against you with an out stretched hand with a strong arm even in anger and in fury and in great wrath And I will smite the Inhabitants of this City both man and beast and they shall dye of a great pestilence And those dye not shall be madde when they are made to drinke of the cup of Gods fury Jer. 25.15 16. Gods fury is a trampling thing Isa 63.3 A bloody thing Ezek. 16.38 Fiery and plentifull he powrs it out like fire Lam. 2.4 therefore let us tremble and prevent Gods fury which is so terrible and doe as is written Jer. 4.3 4. Breake up the fallow ground sow not among thornes circumcise your selves to the Lord and take away the foreskin of your hearts yee men of Judah and Inhabitants of Jerusalem lest my fury come forth like fire and burne that none can quench it because of the evill of their doings 3. Gods dealing in fury is dreadfull he will not spare not pitty nor be moved to mercy And is not this dreadfull You may think it 's never so with God but the Scripture saith it here and in other places Ezek. 24.13 14. Thou wilt not be purged I will cause my fury to rest upon thee and what ever you commit I the
LORD have spoken it it shall come to passe and I will doe it I will not goe backe neither will I spare neither will I repent according to thy wayes and according to thy doings shall they judge thee saith the Lord God Men are apt to thinke GOD is all mercy but they will finde it otherwise His eye that spared them in Egypt that looked upon them and pittyed them there his eye will not spare himselfe will not pitty them in Sion Their provocations were great he that spared Nineuites will not spare Israelites When God deales in fury there is no dealing with him then hee is a consuming fire and nothing will prevaile with him What if they cry will not that prevaile Is not God a God hearing prayer doth he not heare the cry of Ravens Jer. 11.11 Though they cry unto me I will not hearken unto them Isa 1.15 Mic. 3.8 Deut. 1.45 What if Noah Job and Daniel should pray would not God be intreated pitty and spare them see Ezek. 14.14.18.20 God forbade Jeremiah Chapter 7.16 to pray for them Pray not for this people neither lift up crye or prayer for them neither make intercession to me for I will not heare His eare is deafe his heart is hardned when he is in fury and deales in it fury lyes in severity where there is no sparing in implacability where is no hearing 4. That wicked men in their streights will cry to God and cry aloud When Nebuchadnezzar came besieg'd the Citie when Pâ—â—gue and Famine encreased then they fell upon their knees cryed to God for help as Mâ—lefactors when the Judge is ready to give sentence cry out and importune him to spare their lives Such prayers are the voyce of the flesh not of the spirit forced not free faithlesse and unseasonable prayers comming too late and therefore unacceptable Let men therefore not deferre seeking of God till necessity puts them upon it CHAP. IX VERSE I. He cryed also in mine eares with a loud voyce saying cause them that have charge over the City to draw neere even every man that hath his destroying weapon in his hand IN the eighth Chapter Ezekiel saw in a vision the sinnes of the City Jerusalem here the vision proceeding he sees the judgements of God to be executed upon them for those sins and by whom The Chapter conteins 1. A narration of judgement to be executed upon Jerusalem in the first seven verses 2. The Prophets intercession for Israel vers 8. 3. An answer thereunto vers 9 10. 4. A report of what was done vers 11. In the Narration you have 1. A commission given to the Prophet to cause Military men to appeare vers 1. 2. Their number and manner of appearing vers 2. 3. A mandat given 1. To mark the mourners vers 4. 2. To slay the rest vers 5 6 7. 4. Mention of the glory of God departing vers 3. The first verse hath in it 1. The author of this Commission He. 2. The manner of giving it out by way of cry and that with a loud voyce 3. The witnesse before whom it was done and that was Ezek. In mine eares 4. The Commission it selfe Cause them that have c. Where we have 1. The persons specified and they are such as have charge over the City 2. What they are to doe to draw neare 3. The manner with a destroying weapon in each hand He cryed Not an Angell but the Lord whose glory he had seen at the Temple who had shewn him the severall abhominations â—f the people and who had authority to call for excutioners of his fury upon these notorious delinquents He cryed Crying in man is intense or loud speaking when it 's expres'd by a loud voyce but God cryeth not as man His crying is the efficacy of his Spirit or force of his providence strongly moving the creature to the execution of his will Zech. 7.7 The Lord cryed by the Prophets his Spirit mov'd them to cry unto the people And 2. Sam. 16.10 God said unto Shimei curse David that is Divine providence mov'd him to doe so God cryes to the Ministers of Justice when he moves their wills to come and do execution upon a sinfull people Here God spake to the Prophet not providentially but by the inward language of his Spirit and visionally The reasons of his calling or crying aloud were 1. To declare the weightinesse of the thing hee was now about namely to bring a final destruction upon Church and State according to that Chap. 7.6 An end is come and this was a businesse of high concernment that that people which had beene so belov'd so honour'd so deliver'd so observ'd in the world should now be utterly ruin'd So when the 7. thunders were to be the Angell Rev. 10.3 cryed with a loud voyce 2. Gods serious intentions to destroy them he was impatient now of bearing any longer with them he was burthened wearied with their iniquities therefore cried out of them and called for destroyers Isa 1.14 Ah I will ease meâ— of mine Adversaries 3. To quicken and hasten the instruments hee should use in that service When great persons are intense in their voyces and commands it edges their spirits who are employed and makes them quick active loud cries leave deep impressions 4. In reference to the wickeds sins and mourners prayers the sins of the one and prayers of the other cryed aloud in Gods eares and now God cries too and addes cry to cry they cryed for vengeance and vengeance they shall have Come Ezekiel send for such and such men which may destroy the wicked and deliver the mourners In mine eares That iâ— I hearing the Lord spake aloud and the Prophet heard him So the like phrase in Gen. 2.8.44.18 is to be understood God honour'd Ezekiel here with the knowledge of what he was about and singled him out to be a witnesse of his proceedings Cause them that have charge over the City to draw near The Hebrew is the visitations of the City have drawn neare or let the visitations of the City draw neare Here is the abstract put for the concrete Visitation for visiters which is frequent in Scripture as Col. 1.16 Thrones are put for Kings Dominions for Lords Rulers Principalities and powers for them are in chiefe places Isa 60.17 I will make thy Officers peâ—ce The Heb. is thy visitation in the abstract and rendered in the concrete officers or visiters and so here Some read it the men of visitation others the visiters of the City our translation Praefecti urbiâ— those have charge over the City especially the Military affairs Who these were is to be examin'd not the Antients of Israel mentioned in the former Chapter who were to be destroyed and not to destroy but they were certain Angels or Arch-Angels to whom the Lord had committed the custody of Jerusalem For Angels have the care of Kingdoms Provinces and Cities Angels or Chaldeans they were such as were appointed to execute
divine wrath and these God cals for and emplâ—yes yet to fetch in the Chaldeans for destruction of the City and inhabitants of it Angels are defenders and destroyers of Cities Chaldie is qui constituti sunt ut perdant civitatem Every man with his destroying weapon in his hand A man in the Hebrew it is not every man but the meaning is that not any shouâ—d appeare without his weapon every one that came should bring it in his hand Destroying weapon Heb. Instrument of his destruction that is not with an instrument to destroy himselfe but with an instrument to destroy otheâ—s a deadly instrument Observ 1. The Lord will not alwayes be silent and beare with sinners he will cry out against them the longer he hath been silent the louder he will cry at last here God held his peace long or spake in secret to the Prophet shewing him the sins of this City how grievous they were what abhominations they had committed and that being done he cryes out of them calls for executioners to be avenged on them Isa 42.14 I have long time holden my peace I have beene still and refrained my selfe now will I cry like a travailing woman I will destroy and devour at once A travailing woman feeles paine but keepes as long as shee can from discovering the same but when her throwes and pangs come strongly upon her she cryes out of her pains and cals for help So God had borne with their sins restrain'd his fury and vengeance but being overcome with the greatnesse of their sins wearied with their iniquities he cryes out and cals for help of Angels and men to avenge him of his adversaries Mica 6.9 The Lords voyce cryeth unto the City He called aloud unto them his patience was expired Spâ—riâ— exasperated his voyce was now intended as being in a streight and decessicâ—â—ed to proceede to judgement Amos 2.13 Behold I am pressed under you as a cart is pressed that is full of sheaves A cart is long a loading and when it s greatly loaded oft it breake and all is laid in the dust So God being pressed breaks silence brings in dreadfull and inevitable judgements therefore the flight shall perish from the swift c. 2. The Lord usually makes known his judgements before he executes them He cryed in mine eares Ezekiel shall know the Lords intendments before he doth any thing against the City people before notable judgements come upon men Gods method is to reveale them God told Noah of the flood Gen. 6.13.17 The captivity of the tenne Tribes was not hid from the Prophets 2 Kings 17.14 15 16. This Babylonish captivity was known to Isaiah Jeremiah Amos 7.7 8 9. Ezekiel and others 2 Chron. 36.15 16 17. Christ told the Apostles of the destruction of the Temple and miseries that should befall the City before they fell out Mat. 24.1 2. Luke 19.41 42 43 44. Upon this ground Amos is bold and saith Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Chap. 3.7 There is no necessity upon God for revealing his judgments he doth execute many secretly and openly which were never heard of till felt but Gods ordinary way with his people was to let them heare of his judgements before-hand he made them known to the Prophets and Propheticall men Joseph had the 7. yeares famine reveal'd to him Gen. 41. And God would not hide his purpose of ruining Sadome from Abraham Gen. 18.17 Shall I hide from Abraham that thing which I doe No I will not Abraham is my friend he shall know my thoughts Jonas is acquainted with Gods intentions touching Nineveh that great City and the judgments now upon us were not unfore-seen the servants of the Lord had notice of them many yeares since and spake of these tempestuous dayes This God doth to stop the mouth of iniquity that wicked men may not object God came upon them without warning This Lyon roares before he devoures the prey The Lord of Hosts sounds the Trumpet before he comes to battaile hee tels his Prophets and Ministers of Justice that they may give warning unto others that they may prepare to meete the Lord that they may tremble at his judgements repent reform return to God or else perish most justly and that the godly seeing his care herein for ye might work out your salvation with feare and trembling draw others out of their dangerous conditions exercise their graces more fully and intercede earnestly with God for averting mitigating removing or sanctifying of his judgements Abraham intreated for Sodome and Jeremiah for the Jewes when they knew GODS minde was to destroy them 3. No judgments evils come upon any States or Churches but at the Lords call and appointment Let the visitation of the City draw neare or cause the visiters to come God hath soveraign authority over all creatures he is Lord of Hosts and when he gives out the word then judgements step forth and the executioners of them appear 2 K. 8. 1. There was a seven yeares famine in the Land and how came this Elisha tels the Shunamite woman that the Lord had call'd for it he commanded it to come forth of his treasury of judgements When David had sin'd in numbring the people God sent him a sad message by Gad his seer which was this Shall seven years famine come unto thee in thy land or wilt thou flee three moneths before thine enemies while they pursue thee or that there be three dayes pestilence in the Land One of these David was to chuse and the Pestilence he chuseth which God sent amongst them 2 Sam. 24.12 13.14 15. Judgements are in Gods hand and let out at his pleasure He cals for the sword and gives it commission to goe up and downe Ezâ—k 14.17 He saith sword goe through the Land Hos 11.6 Abide on the Cities He causeth his sword to devour flesh and his arrowes to be drunk with blood Deut. 32.42 Judgements come not till God call them they goe not but where he directs them they hurt not any or more then he appoints nor cease till he command There is nothing casuall accidentall in them but they are by the determinate counsell and will of God 4. When the Lord is in his fury he is not only intense upon but hastning of judgements He cryed with a loud voyce which sets out his intention he would have executioners of his judgements draw neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polan renders the word appropinquate celeriter seu omni conatu studio make speed and hasten Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly The time was neare and all things in heaven and earth making hast to their destruction yea great hast God brings on judgments sooner then they are expected Did not the Chaldeans come with speed and hast upon them his horses were swifter then Eagles Jer. 4.13 Then Leopards Hob. 1.8 And are any creatures
raiment white as the light Math. 17.2 It is not sufficient therefore to say this man was cloathed with linnen a white garment and therefore was an Angell To the 2d. That commands are unsuitable to Christ heare what Christ saith John 14.31 As the Father gave me commandement even so I doe Chap. 15.10 I have kept my Fathers commandements So Chap. 12.49.10.18 He received commands from his Father and kept them This was no disparagement to Christ as God he was equall with his Father as man himselfe saith the Father is greater then I John 14.28 Others by this one man understand the Lord Christ the Angell of the Covenant and those contend that in the letter here is meant an Angel and makes that Angel representative of Christ so that the difference is not much but I joyne with them that make this one man to be Christ and that 1. B cause hee is brought in as Mediator here with an adjunct of one-nesse as in 1 Tim. 2.5 One Mediatour c. the godly Jewes had no other Mediator 2ly Here are implyed the three offices of Christ 1. His Kingly office whereby hee rules and commands all creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is couch'd up in those words Among them or in the middest of them as King and Commander he appears in the midst of those Angels which had the destroying weapons in their hands He was their Generall and shewed himselfe in the midst of them Josh 5.14 15. He appeared to Joshuah with a drawn sword and told him he was Captain of the Lords boast whereupon Joshuah fell downe and worshipped which had been sinfull if it had beene an Angell not the Lord Generall of men and Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. His Priestly office implyed in his linnen cloathing the Heb. signifies flaxe especially white flaxe or silke which was us'd in holy vestures 1 Sam. 2.18 Samuel ministred to the Lord girded with a linnen Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bissum Chald. Nat. Hist l. 19. c. 1. Vestes inde sacerdotibus Aegypti gratissimae That is with an ephod of fine flâ—xe or silk which grew in Aegypt and was cal'd Shesh Ezek. 27.7 Gossipium by Plinie whereof he affirms were made garments for the Egyptian Priests who doubtlesse tooke it up from the Jewish Priests who were appointed by God to weare such garments Exod. 28.42 43. Levit. 6.10.16.4 Whereby was set out the innocency and purity should be in the Priests who were to intercede with God for the people In such a garment doth Christ appeare a sacerdotall gaâ—mâ—nt pointing out his holinesse innocency and Priestly office whereby he intercedes for sinners 3. His Propheticall office shadowed out by the Inkehorn he had by his side Is signator fuit omnium consensu Cristus Mediator Pareus in Rev. 7. Prophets were to declare the minde of God by speaking and writing to discover who were good who bad whose names were in the booke of life whose not and so Christ here would make known the mind of God and maâ—k out those who were for deliverance and those were for destruction A writers Inkehorne The Sept. reads it a sapphirine girdle about his loines mistaking Sopher for Saphir some have it the Tables of a writer or Table-book Others teâ—me it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calamarium a case for pens we an Inkehorne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which containes the inke and hath the penne-case joyn'd with it Some taking it for a booke conceive Christ writ in the names of those should be spared or made knowne whose names were written already in this booke The Scripture mentions a booke of life Exod. 32. Psal 69. But that Christ declar'd out of this book the names of the inwritten is groundless we are to take it for an Inkhorn which notes Christ giving instructions to these Agents his observing recording of all things and his distinguishing betweene the precious and the vile and his readinesse to seale and instruct those that are the Lords Or it notes a manifesting the decrees of God touching Jerusalem It was Christ sate upon the Throne who spake to Ezekiel Quest and how could this one man among the Angels be Christ This is the only difficulty against this interpretation that the same person in the same vision should be represented diversly Christ having divers offices which cannot be typified or shadowed out by any one thing Answ it pleaseth him to represent himselfe variously to us in the same vâ—sion as in Rev. 5.1 There is one sits upon a Throne and this was Christ as appeares Chap. 1.18.21.6 he had a booke in his hand seal'd which none being able to open caused great weeping and v. 6. there is Christ represented as a Lamb who vers 7. came and took the book out of the hand of him that sate upon the Throne Here Christ is variously represented he sate in the Throne as God and held the book in his hand he tooke it as Mediator and opened it unto men Christ is the Priest the Sacrâ—fice and Altar but under a diverse consideration And so in this vision somâ—times Christ is represented as God sitting in his Throne sometime as a Prophet instructing Ezekiel sometimes as Mediator interceding for the Elect It 's not incongruous therefore to see the same person having severall offices and conveighing seveâ—all benefits to his Church represented in a vâ—sion severall wayes at the same time They went in and stood beside the brazen Altar The Scripture speaks of a golden Altar 1 King 7.22.7.48 and this was before the Oracle There was also a brazen Altar 1 Kings 8.64 which was for holocaust as the other for Incense and stood in the middest of the Court before the Temple but at this time it was remov'd and the Damascens Altar set in the place of it where the Idoll of Jealousie was honour'd Now these men came not to this idolatrous Altar but went to the brazen Altar which was neare though out of its place There they stood to receive answers they would not goe to the other where false worship was lest they should seeme to countenance it but to the other deserted despised altar to which the sacrifices belonged and where GOD gave them true answers There they stood which phrase implyes a readiness in whomsoever to heare receive and execute the commands of those they stand before If Levites stand before the Lord it imports a promptnesse in them to Minister unto the Lord Deut. 10.8 If servants 2 Kings 15.25 If great ones 2 Kings 8.9 stand before others it argues a pronenesse in them to hearken to what shal be given out and imposed upon them so here Obser 1. Elect Jewes under the law were saved by the Mediaterian work of Christ incarnate as we are under the Gospell Christ frequently appear'd as man intimating thereby his future incarnation and that that nature must concurr to the making up of his Mediatorship he did not mediate for them as
God for â—â— as man but he mediated then ut homo promissus now hee mediates ut homo exhibitus Isa 53.5 The Prophet speaking of Christ saith he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed The Prophets faith and in his the faith of the Jewish Church looked upon Christ as already wounded slain and fetched healing vertue from his stripes Christs death was their life his Crosse their crown 2. That the Lord Christ is the chief Commander of all Angelicall and humane forces he was in the midst of these six military Angels that were to bring in the Chaldean forces at the severall gates of the City Hee was their Generall from him they had their Commissions and without a word from him they could not stirre All power in heaven and earth was given him Math. 28. His prerogative it was and is to call forth Angels and send out Armies Rev. 19.4 The Armies which were in heaven followed him that is Christ hee was their Leader and his name is King of Kings and Lord of Lords vers 16. And certainly where Christ goes in the head of Armies there will bee great slaughter 3. When judgements are abroad and the godly are in danger Christ mediates and intercedes for them Now the Jewish Church and State were at the doore of destruction and publâ—que calamities ready to involve all Christ he appears like a Priest with linnen cloaths to offer sacrifice on their behalfe and to mediate for them When imminent dangers were at hand or judgments upon the people the Pâ—iests were to appear to stand between the Lord and them making intercession for them Num. 16.47 And so in Joel 2.17 Let the Priests the Ministers of the Lord weepe between the porch and the Altar and say spare thy people O Lord. And here Christ being a merc full h gh Priest shewes himselfe and interposeth for the Saints who were to meet with a terrible tempest The like did Christ when he was in the flesh on earth he saw what a storm was comming upon Jerusalem what persecution upon the Saints and therefore John 17. he intercedes with his Father for Apostles and believers vers 16.20 When Steven was questioned and in jeopardy of his â—if heaven was opened and he saw Christ standing at the right hand of God Christ pleaded his cause propitiated for his sins and incouraged him in his sufferings 4. Christ hath a speciall care of his in times of trouble he appears with an Inkhorn to write down wâ—â—â— is said and done against them to make known the mind of Gâ—d to them to seal and discriminate them from others to givâ—â— mâ—â—â—ssi â—s to those he employes to cut off the enemies of â—is peoâ—lâ— Rev. 7 2 3. There were four Angels had power given them to haâ—â— the earth sea but there was another Angell ascending from the East having the seal of the living God viz. Christ for so Expositors understand it and this Angell the Lord Christ cryed with a loud voyce saying hurt not the earth neither the sea nor the trees till we have sealed the servants of God in their fore-heads Christ had great care of his Churches for by Earth Sea Trees some of the learned understand the Church in severall places by Earth the Inland Churches by Sea the Maritime and by Trees the mountaine and woodland Churches Christ would not have these hurt till all the godly in them were sealed It s prophecyed in Mal. 4.1 2. That when it 's a fiery day of the LORD the Sonne of righteousnesse shall rise with healing in his wings to them that feare the LORD Chap. 1.3 4. When the locusts came out of the bottomlesse pit and had power like Scorpions given them to sting and doe hurt there was a command that they should not hurt the grasse of the earth nor any green thing nor any tree That is No Christian that had life in him weak or strong but only those had not the seale of God in their fore-heads that is those had no life no greennesse in them and they were subject to hurt others Mar. 4. when the Disciples were in a grievous storm the waves beat so into the shipp that they fill'd it they were affraid and suspeâ—ted the care of Christ and therefore said Mr. carest thou not that we perish Yea saith Christ I have a speciall care of you and presently you shall see it he rebuked the winds said to the sea peace he still and immediately the wind ceased and there was a calme And from rebuking the winds Seas he fals to rebuke them for their fear and faithlesnesse they perceiv'd not yet that he cared for them aswell sleeping as waking though his body slept yet his spirit was awake his care for his is constant and intense When he was to leave the world how full of trouble were the hearts of his Apostles and how full of care and compassion was Christ towards them laying down severall grounds of comfort for them in the 14 15 16 and 17. Chapt. of John 5. Those are upon great and publique designs should begin with God consult with him These 7. here go in and stand by the Altar enquire of God what his pleasure is whither he will send them what he had to doe for them and what ever it was that hee would counsell and prosper them So have the Worthies of God done Ezra 8.21 When he was to come from Babylon about the great work of the Temple he sought God extraordinarily for direction assistance and protection which he obtain'd of God vers 23. Jehoshaphat when the Moabites Ammonites and others came out to warre against him hee began with the Lord in prayer and fasting and from him had encouragement and successe 2 Chro. 20. So Asa he began with God when Zerah had a thousand thousand in the field against him he knew that the Lord was the Lord of Hosts and that thâ—â—e uncircumcised ones came against him therefore lookes up to him and saith O Lord thou art our God let not man prevaile against thee and hereupon the Lord smote the Ethiopians 2 Chron. 14.11 12. One reason why Armies miscary is because they confide in their owne strength and policy and leane not wholly upon the Lord seeking to him in the first place Joshuah miscaryed in a great businesse in making peace with the Gibeonites Josh 9. and the reason is given they asked not counsel at the mouth of the Lord vers 14. All businesses for the right managing and successe of them depend upon the Lord it 's he blesses or curses therefore it 's wisdome it 's necessary to looke up to him at the beginning lest through neglect of Divine Majesty wee lay the foundation of our enterprizes in wrath Christ being to choose Apostles which was a great work he prayed all night before Luke 6.12 13. And the Angels that were to powre out the vials
aire bâ—t it 's said the glory of the Lord went to the threshâ—ld not over it or beyond it and it s conceiv'd to be the threshâ—ld of the Priests Court The Lord went thither 1. To shew he was now going from the Temple where was such impure worship and leaving his glorious high Throne aâ— iâ—'s call'd Jer. 17.12 The Jewes thought the Lord was coâ—fiâ—'d to the Temple and the Prophets to the holy land 2. Because he was to pronounce sentence against this wicked idolatrous oppressing people which he would not doe in Sancto Sanctorum or in the Temple which was the place of his gracious presence and a type of Christ and mercy by him In the gates of the City they sate in judgement Amos 5.15 And God here at the threshold gives sentence against them 3. To treat with the men stood at the brazâ—n Altar and to give them commissions and instructions touching those were to be spared and destroyed The Lords way of manifesting his gracious presence in his Church was by some notable signe or other Observ 1. The glory was gone up it was there before When God was pleased with his people he evidenced his presence by some speciall signe Exod 13.21 22. When the Church came out of Egypt the Lord came before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light They had guidance and protection from the Lord Christ whose presence was evidenced by these visible signs out of which the Lord also spake sometime Psal 99.7 After they had the Tabernable Arke and Mercy-seat where God met them communed with them Exod. 25.22 They had the Vrim and Thummim to enquire of God and receive answers by Numb 27.21 1 Sam. 28.6 In Solomons days God manifested his gracious presence in the Temple by a cloud 1 Kings 8.10 God answered Elijah by fire and manifested with whom his presence was 1 Kings 18.38 And so under the Gospell Christ the Lord manifested his presence with his Church by visible signes Acts 2.3 Cloven tongues like fire sate upon each of the Apostles And Chap. 4.31 The place was shaken where they were and they were filled with the holy Ghost And Christ hath left his Word and Sacraments as signes of his presence in the Christian Church 2. The signs of Gods presence are the glory of God So the Text calls them The glory of the God of Israel was gone up All those visible signes before mentioned were the glory of the Lord so the spirit is pleased to call the sign of Gods gracious presence 1 Kings 8.10 11. The cloud that fil'd the Temple it s cald the glory of the Lord index symbolum gloriae Domini A lapid Psalm 29.9 In his Temple doth every one speake of his glory The Ordinances there have much of GODS glory in them and they are his glory 3. Gods with-drawing the signes of his gracious presence from his Church people is a forerunner of heavy judgements Here the glory of the God of Israel went up from the Cherub and shortly after the men with their slaughter-weapons are set on work to destroy It 's Gods method to take away the speciall tokens of his presence and love from a people and then to bring in sad judgments People sin and hereupon the glory removes and jugments draw near Exod. 32. The people made a Calfe upon which God denies to go with them as he had done Chap. 33.3 now they should not have visible signs of hâ—s presence And of them it's said vers 35. of Chap. 32. The Lord plagued the people because they made a Calfe c. When God would not answer Saul by dreams by Vrim or Prophets then his destruction was near at hand Among other signes of GODS presence there be these 1. Efficacy of the word that it works mightily in the hearts of people The Lord was with the Apostles and how mightily did the word work but when the word is inefficacious powerlesse its evident the glory of the Lord is departing and judgements dreadfull enough at hand The Prophet prophecyed to the people but the word wrought not Isa 6.9 10. Hearing they understand not seeing they perceive not their hearts were fat their eares heavy and their eyes shut Now the word was inefficacious to them and how long shall this be saith Isa Vntill the Cities be wasted without Inhabitant the houses without man the land be utterly desolate Sixe times is this Scripture quoted in the N. T. 2. Unity and love of Sâ—ints Psal 133.1 Isa 19.14 A perverse spirit Where brethren dwelt together in unity there the Lord commanded the blessing vers 3. and shewed his gracious presence where love is God dwels 1 John 4.16 But where bitternesse and division encrease Satan hath much interest hearts heads tongues hands are divided every where Isa 9.21 Manasseh is against Ephraim Ephraim against Manasseh and both against Judah Mat. 24. love is grown cold Instead of fervent love are fervent contentions in stead of love without dissimulation are crafty underminings in stead of covering infirmities are rakings in one anothers hearts When the breaches were stopped in the walls of Jerusalem the enemies were very wrath Neh. 4.7 God hath promised to close breaches Amos 19.11 Let us improve the promise and importune him to fulfill it for rich mercy depends upon is Isa 30.26 Unity is an humane savior of Kingdoms and Churches division is Abaddon Apollyon an hellish destroyer Mat. 12 25. A Kingdome divided cannot stand God is departed from it Division hath turned Religion into disputation driven God from the heart to the head and now men are polemical rather then practicall in Divinity 3. Activity of men in place for God where God is present there is courage Josh 1.9 2 Chron. 13.12 But when he withdraws men are without spirit divine influences cease a numnesse seizeth upon them and they act faintly be it in Church or State Hos 7.11 God was departing from Ephraim if not departed and Ephraim was a silly dove without heâ—rt void of counsell and courage and so fit for prey and spoile Ephraim was quickly spoiled after the Lord left them 4. Safety protection Jer. 1.19 Psal 46.5 Isa 27.3 Judges 16.20 21. When God was departed from Sampson the Philistims took him and put out his eyes Least any hurt it I will keepe it night and day Where there is keeping watching there is presence but is not our safety almost iâ— not altogether gone can we challenge safety of any thing estates liberties lives religion have not our Armies smarted had blows and breaches is not our land spoiled and under grievous pressures Are we not for a prey and none delivereth Isa 42.22 4. The Lord doth not willingly depart from his people when they have provoked him Hee goes from the Cherub to the threshold of the house and there stands as loth to goe any further he had
confesse and own the man before his Father in heaven who shall confesse and own him here on earth It s a great priviledge to be owned by the Lord Heb. 11.16 God is not asham'd to be called their God Notwithstanding all the Saints sinnes and infirmities God is not ashamed of them When they were in Aegypt God owned them Ezod 3.6 7. he tels Moses he was the God of Abraham Isaac and Jacob and that he had surely seene the affliction of his people Victoria a holy Virgin under Dioclesian being asked by the Proconsul if shee would goe with her brother Fortunatianus a Heathen answered no because I am a Christian and they are my brethren which keepe the commands of God Let not us be asham'd of God and his cause but openly and truly professe him and his wayes wee shall loose nothing by it 1 Sam. 2.30 Them that honour me I wil honour and they that despise me shall be lightly esteemed If we have shame with men and honor with God vilified on earth be accepted in heaven we have no cause to be discouraged It s likely the godly here were reproached threatned hardly used but because they honour'd God God own'd them and who ever honour'd God and was not honour'd by him The 3. children would not obey Nebuchadnezzars command nor worship his image Dan. 3. but honour the God of Israel trust in him for help rather dye in his cause then dishonour him at all and did not the Lord honour them with his presence Acts 3.18 19 20.31 with safety and deliverance VVhen Peter and John were bold in the cause of Christ and would preach the truth notwithstanding the command of Rulers to the contrary presently after God honour'd them miraculously shaking the house and filling them all with the holy Ghost and if you ask how you shall honour God it 's answered by purging your selves from the corruptions of the times 2 Tim. 2.20 If a man purge himselfe he shall be a vessell unto honour and by standing for the truths of the times 7. Another observation is that the faithfull are so far from complying with the wickednesse of the times that they sigh and cry for the abhominations thereof 1. They comply not wickednesse is powerfull and hath its arguments of pleasure profit countenance to draw good men to side with her but they are things intractable How can I doe this wickednesse Gen. 39.9 and sinne against God David hee would not sit with the wicked he hated the congregation of evill doers Psalm 26.5 And see what he resolved upon Psal 101.4 5 6 7 8. he would rather cut them off then countenance them Grace is as strong in the Saints as corruption is in the wicked The vigor of faith 1 John 5.4 The power of the Spirit 1 John 4.4 And the efficacy of Christs prayer John 17.15.20 doe keep the servants of God from complying with the wicked When all flesh had corrupted its wayes yet Noah was incorrupt Gen. 6.9 Noah was a just man and perfect in his generation Ahab could not get Micaiah to comply with the Court and suit with the humour of the times Godly are like fish in salt waters they grow not brackish they loose not of their sweetnesse Zacharie and Elizabeth in the great corruptions at Christs comming in the great scarcity of good men yet they walked in all the commandements of the Lord blamelesse not in the commands of the high Priests and Pharisees Isa 8.11 God hath spoken to the righteous with a strong hand and instructed them that they should not walke in the wayes of the wicked here the godly did not bow to the Image of Jealousie joyne with the 70. Elders in offering Incense they wept not for Tammuz they put not the branch to their nose 2. They sigh and cry for the abhominations are in their times they bewaile the sins of others Psal 119.53 Horrour hath taken hold on me because of the wicked that forsake thy law vers 158. I beheld the transgressors and was grieved because they kept not thy word Lot 2 Pet. 2.7 was vexed with the filthy conversation of the Sodomites Yea vexed from day to day what he saw and heard was a continuall vexation unto him The Lord Christ Mar. 8.12 He sighed deeply in his spirit said why doth this generation seek after a signe when they honour'd him with their garments cast in the way when they acknowledged him King and magnified him Luke 19.36.38 even then he weeps over Jerusalem for her impenitency others sins and the judgments of God comming upon her vers 41. The two witnesses Rev. 11.3 prophecy in sack-cloath which was the habit of mourners Mordecai Daniel the Ninevites and others when they mourn'd wore sack-cloath so did these witnesses bewailing the abhominations and tyranny of Anti-christ the desolations of the Church and delusions of the people 2 Cor. 12.21 When I come again I feare my God will humble mee among you and that I shall bewaile many which have sinned already and have not repented of the uncleanness fornication and lascivious which they have committed This mourning is 1. hearty reall they sigh they groane it 's not a light matter the abhominations were weighty and pressing upon their spirits 2 Pet. 2.7 the word there for vexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Laert in lycone Morbo ◠confectus debilitatus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s then to be rendred word for word oppres'd under the conversation of the ungodly in wantonnesse the ungodli's wanton wicked conversation is an oppressing evill unto the godly and afflicts their hearts as the Aegyptians afflicted the Israelites Acts 7.24 Moses avenged the oppressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lots soul was vexed vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tormented wracked his soule a metaphor taken from engines they did torment withall his soule was troubled as a man upon the wrack Ier. 4.19 My bowels my bowels I am pained at my very heart What was the matter there was the sound of the trumpet and war 2. As it was cordial so it was constant and great griefe they sighed and cryed a little sufficed not it continued Ier. 9.1 2. Oh that my head were waters and mine eyes a fountaine of tears that I might weepe day and night The Prophet wished himselfe turned into waters into a fountain that weeping day and night he might with a flood of teares carry downe the floods of iniquity which he saw So Ezra 9.3 when he saw the holy seed match with strangers the Princes and Rulers to be chiefe in the trespasses he rent his garments plucked off the haire of his head and beard and sate downe astonied his grief was such as made him astonied 3. It s inward and outward they sigh they cry there are expressions of their griefe it was not hidden but ev'dent they declared how their soules were oppressed how they were fil'd with griefe and could not forbeare Christ
my Text and that is spare in my Text is pitty here And Deut. 7.16 Thine eye shall have no pitty upon them The Heb. is the same word thou shalt not spare upon them spare to execute vengeance upon them so that they are used promiscuously one interprets the other an eye not sparing is to shew no mercy no pitty That in 1 Sam. 24 10. clears it when some bade David kill Saul when he cut off the skirt of his garment saith he but mine eye spared thee that is had pitty on thee and I kil'd thee not if mine eye had not spared thee I had killed thee without pitty without mercy Jer. 21.7 He shall not spare them neither have pitty nor have mercy lo jachum velo jachmol velo jerachem the two first words are in my Text and they are both interpreted by the last not to spare not to pittie is to have no mercy what ever motives be thereunto Slay utterly olde and young In the Heb. it 's the old man the young man the maiden and little child all in the singular number which is put for the plurall Q. Here a great question is moveable how it stands with the justice of God to give charge for the destruction of little children which were innocent A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little children some take to be meant of such as could play in the streets and were under 20. years Gen. 47.12 Joseph nourished his Father and his brethren and all his Fathers houshold with bread according to their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the little ones Ad os parvuli they were not sucking children but such as could run up and down that Joseph nourished now if the little children be taken for such they might be guilty of great sins as the children that mocked the Prophet and so deserve death But take little children for such as have not committed actuall sinne even babes new born in the womb of which sort many perished in the flood and many in Sodome such God may cut off without impeachment of his justice 1. He hath an absolute dominion over his creatures hee is the potter and we are the clay if he make the vessell hee may break the vessell shall he not doe with his own as he please hee gives life to babes and he may take it from them when and how he pleases 2. They were defiled with originall sin and deserved death the wages of sinne be it originall or actuall is death and it matters not whether a naturall or a violent death therefore he forbade Jeremie to take a wife to have sonnes and daughters in Jerusalem and as for those sonnes and daughters should be borne there they and their fathers and mothers should be consumed by the sword and by famine Jer. 16.2 3 4. 3. They are parts of their parents part of their family part of their substance and God may punish the sinning parent in his child as well as in his stock 4. Had they lived it 's likely they would have trod in their fathers steps and sinn'd those great sinnes they did like them in Jer. 7.18 Children gather wood and the fathers kindle the fire and the women knead the dough Neither doth God punish upon prevision of future sinne but takes them away from present and future pollution 5. God might notwithstanding this outward temporal judgment have mercie on their soules questionlesse many children dye more terrible deaths then by the sword and yet perish not eternally Come not neare any upon whom is the marke Q. If this marke were not a visible marke how should they know them and spare them A. The Lord knew who were his though men knew them not and it 's probable such is the rage of the wicked against the godly that if they had had a little distinguishing character from others they would the rather have fallen upon them and cut them off but the Lord ordered the judgement so and their spirits so that they came not neare them The mark was inward in the fore-heads of their consciences and providence watched and wrought for them without God might dart a feare into them disable them from doing the mark'd ones any hurt divert them to other families and persons and this manner of speech is more then if he had said doe not kill them they might doe much hurt to them yet not kill them but when he saith Come not neare them God doth make a fence about them and compasseth them with this command and his favour in it as with a shield against all evill and wrong This deliverance of the mark'd ones from the slaughter-men is a type of Gods preserving his in all great and generall calamities and especially of freeing his Elect ones from hell and the furies thereof The Chaldeans must not come-neare the mark'd ones to destroy them and Devils must not come neare those Christ hath sprinkled with his blood to ruine and destroy them They are freed from the power of Sathan and eternall death Begin at my Sanctuary This was the holy place the habitation of God where his worship was where he gave out gracious answers unto them yet here they must begin Why here 1. They trusted in the holinesse of this place Jer. 7.4.10 When they had sin'd grievously they thought that if they came and worshipped there all was well they were delivered and cried out the Temple of the Lord God would begin with their confidence 2. They had greatly polluted that holy place there was the Idoll of Jealousie there was the forme of every creeping thing and abhominable beast pourtraied upon the walls there were men offering incense to those Idols there was the filthy Idoll Tammuz and women weeping for it there were men with their backs towards God the Arke and worshipping the Sun Eastward there they put the branch to their nose great abhominations were gotten into the Temple they must therefore begin there 3. The sins of the Priests and Prophets who belonged to the Temple were exceeding great they were messengers of God to the people and mouths of the people to God and above others should have been cleane holy gracious free from the sins of the times they should have been exemplary unto others but if you observe the Scripture a little you shall find they were patterns of all impiety to the people they were ignorant blinde dumb drunken Isa 28.7.56.10.12 Unclean filthy strengthening the hands of the wicked Jer. 23.14 Covetous cruell Isa 56.11 Micah 3.5 Conceited of their owne abilities Jer. 8.8 Flatterers and dealt falsely with the people Jer. 6.13 14.27.15 They perverted the word of the Lord Jer. 23.36 They rejected his word Jer. 8.9 They prophecyed their own dreames Jer. 23.7 and put it upon God saying he saith v. 31. They ruled with rigour Ezek. 34.4 They reproached slandered and complain'd of the true Prophets stirring up enemies against them and seeking their liberties and lives Jer. 26.8 9.11
Amos 7.10 This made Jeremie conclude Lam. 4.13 that Jerusalem was destroyed chiefly for the sins of her Prophets and the iniquities of her Priests that shed the blood of the just in the midst of her Obser 1. When God is upon executing judgement he first manifests yea vouchsafes mercy to his friends before hee lets out wrath upon his enemies Goe yee after him one was sent to marke the mourners before those with the slaughter-weapons had commission to destroy the rest His mercy acts before his justice he separates the righteous Mal. 3.17.4.1 before he destroys the wicked he makes up his Jewels before the day comes that burnes like an oven Hee prepares an Arke for Noah before hee sends a flood upon the world God sends an Angell to fetch Lot out of Sodome before he raines fire and brimstone upon them And at the last great judgement the Sheep shall have mercy before the Goates shall have judgment Matth. 25.34.41 Come yee blessed that joyfull sound shall be heard first and after depart ye cursed Mercy is Gods first-born and visits the Saints ere judgments break out 2. When the godly are secured then judgement delays not when the mourners are neer marking then the sixe men follow him presently that marks them and they doe their office When Lot is out of Sodome fire and brimstone comes into Sodome God could doe nothing while he was there Gen. 19.22 But when he was gone he consum'd them with the vengeance of eternall fire Judgments sometime do linger and what 's the cause some servants of God are not marked secured got into their chambers of safety if they were judgement would quickly be upon the backs of the wicked Isa 26.20 21. Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe as it were for a little moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the inhabitants of the earth for their iniquity When once they were got into safe places then would indignation come upon the wicked When swallows and other birds flie from us it is a signe of Winter approaching and when good men are removed out of places are driven into corners it 's a signe of of judgement upon that place 3. Sinners may so provoke God that hee will neither shew them mercy himselfe nor let others doe it no pitty no mercy should they have from God or man Goe through the City from one street to another from gate to gate and smite smite every one of them slay utterly doe not wound or weaken but tahargu lemaschith slay to perdition and though they fall upon their knees begge hard for their lives promise you great matters yet spare them not neither have pitty be not affected with ought they say doe or suffer God harden'd them here against them but might they not find some sparing and pittying from God if none with man Ezek. 5.11 Mine eye shal not spare neither will I have any pitty and hee ratifies it with an oath there What were their sinnes which made the LORD deale thus severely with them 1. Their defilement of the Temple with such abhominations as they had done provoked desperately they despighted God thereinto his face there he vouchsafed his presence heard their prayers accepted their sacrifices bestowed choise mercies upon them and yet to defile that with their abominations this greatly provoked 2. Their abuse of the true and faithfull Prophets Jeremiah forbid to prophesie left he dye for it Jer. 11.21 They laid hands on him and said he should dye Jer. 26.8 2 Chron. 36.16 They mocked the messengers of God despised his words and misused his Prophets untill the wrath of the Lord arose against his people These sins made it rise to a great height even such a height that all pitty and mercy were laid aside 3. Their great unfruitfulnesse under means and mercies Jer. 20.8 9. They reproached and derided the word and those that believed and obeyed it Isa 8.18 You know what paines God took with his Vineyard he gathered out the stones planted it with the choisest vine built a tower in it made a wine-presse did all which was doe able for it and now he looked for grapes and it brought forth wild grapes this kindled Gods wrath and banished pitty mercy from his heart I will take away the hedg break down the wall lay it wast it shall have no digging pruning clouds or raine but it shall be troden down and eaten up by whom by Chaldeans those bryars and thorns should scratch and teare it in pieces Mans unfruitfulnesse makes God merciless Luke 13.7 when the Lord came to the Fig-tree planted in his vine-yard and found no fruit on it what saith he cut it downe why cumbers it the ground 4. Pittilesnesse to one another Mic. 3.2 3. The Princes Rulers did plucke off the skinne and flesh from the bones of the people they brake their bones and chopt them in pieces In their skirts was found the blood of the soules of poore innocents Jer. 2.34 and Manasses had filled Jerusalem with innocent blood which made the Lord to say Ier. 15.5 Who shall have pitty upon thee O Ierusalem neither God nor man 4. Nothing will priviledg sinners in the day of Gods wrath when he gives out commission to destroy there will be a generall destruction Old young maids children and women they must all suffer all dye In their military oath this was one branch Ne quis laedat faeminas pueros senes aegrotos even nature pleads strongly for such who are fearfull and feeble not able to help themselves Deut. 20.14 When the Iewes tooke a City they were to spare the women and the little ones and when they tooke Midian they spared the maids and the little ones Numb 31.9.18 But here neither oath nor nature should take place neither age sex or condition should advantage or secure them not the hoary head of the aged not the beauty of the virgins not the teares of the mothers nor the tendernesse of the babes but all must dye So 1 Sam. 15.3 Samuel saith to Saul goe smite Amelech utterly destroy all that they have and spare them not but slay both man and woman infant and suckeling oxe and sheepe camell and asse Amalech sought the ruine of Israel therefore God would have him utterly ruin'd when judgements are generall sinnes are grievous 5. Open sins involve not only themselves but those are dearest to them into open destruction The antients offered Incense to Idols the women wept for Tammuz others worshipped the Sun and these brought famine and sword not only upon themselves but upon the young maids and little children which were free from those sinnes the parents sins ruin'd the children and wrap'd them up in an open and publique calamity Corah Dathan and Abiram rebell against Moses and the earth swallowed up them their houses and all belonged to them Numb 16.31 32. The Sodomites sins
caused themselves and their little ones to be roasted in fire and brimstone so Princes their sinnes bring down vengeance upon themselves their posterity and Subjects All sorts should therefore take heed of sinning against divine Majesty who is so dreadfull in his judgements If they will not pitty themselves yet they should pitty those are theirs and deare to them 6. The lives and comforts of all Gods marked ones are deare unto him he gives order that they should not onely not take away their lives but also that they should not indanger their comforts Come not near any upon whom is the marke do not fright them with your stern looks bitter words rough handling keep your distance they are very deare to me and I am very tender of them The mark'd ones are a people neare to God Psalm 148.14 and he will not suffer them to be wrong'd Psal 105.14 15. He suffered no man to doe them wrong he reproved Kings for their sakes saying touch not mine anointed Gods anointed ones are his mark'd ones and they must not be touch'd which is as much as come not neare them God doth not onely keepe the wicked from harming them keepe off judgements and blows from them which is call'd sparing them Mal. 3.17 But hee makes them up as his jewels they lye scattered as common stones here and there but God hath his dayes to make them up to set them in ranks and orders that they may shine more gloriously and live more comfortably Or thus when a house is on fire the owners will be sure then to looke after their jewels and to take and make them up above all the rest So God when judgements are upon Cities Townes Kingdomes will have speciall care of his jewels and peculiar treasure Luke 17.34 35. Two men shall be in one bed the one shall be taken c. 7. See the order of Divine judgement here those were ring-leaders to others and drew them to sin by their place authority counsell example they must first be slain Begin at my Sanctuary there were the 70. Antients of the house of Israel mentioned Chap. 8.11 There were the Priests who had the charge of the holy things and should not have suffered such corruptions pollutions to have come neare the Temple but both the Princes and Priests were foremost in iniquity they should have preserv'd the worship of God pure kept the people from idolatrous practises into which they drew them and made Isaiah say twice that their leaders caused them to erre Isa 3.12.9.16 there was inforcing vertue in them constraining the people to erre run upon their destruction and therefore now seeing they were first and deepest in sinning they should be first and deepest in punishment the slaughter-men representing the Chaldeans must begin there while they were fresh strong they must bath their swords in the bowels and blood of Princes and Priests Many times it s so that those are great first in wickednesse are first smitten Numb 25.4 Take all the heads of the people and hang them up before the Lord against the Sunne They had been principall actors in whoredome and idolatry led others to those sins and their heads must off first Numb 16. So Corah Dathan and Abiram they were prime Rebels made seditious work amongst the people and went not they down first alive into the earth and did not fire from heaven consume the 250. Princes that offered Incense It 's too well known that men eminent in place are eminent in sin be they in the State or in the Church and it 's just they should be eminent in punishment Our Prelats who were Sanctuary-men and pretended divine institution for their standing declared by their fruits that they were not from above but from beneath an earthly generation that hath been eminent in Treasons Conspiracies Rebellions seditious Innovations and corruptions of Religion as ever was but God hath found them out powred contempt upon them plucked them up by the rootes Strafford and Canterbury were heads of wickednesse in the Church and State and God hath lopped off their heads Great ones make great breaches for others to perish in and God begins with them to stop those breaches and prevent open ruine The Devill carryed Christ to the Temple and the pinacle of it and tempted him from thence to cast himselfe downe knowing that the sins of those belong to the Temple are most conspicuous and beneficious to him and his Kingdome 8. It 's not the holinesse of any place can mitigate or avert the wrath of God when those belong to it have defil'd the place with their abhominations The Temple was the holiest place in the world 2 Chron. 36.14 All the chief of the Priests and people transgressed very much and what was their transgression they polluted the house of the Lord which he had hallowed not which men had hallowed but which he had hallowed in Jerusalem Judgement begins at Gods house Isa 10.12 No where else had he hallowed any any place yet that holy place they polluted and the Lord therefore bids the slaughter-men begin there and defile it they had defil'd it with sinne and now God would have it defil'd with the comming of Heathens into it with blood with dead corps c. which made Jeremie to sigh and say The Lord hath cast off his Altar he hath abhorred his Sanctuary he hath given up into the hand of the enemy the walls of her pallaces they have made a noise in the house of the Lord as in the day of a sollemn feast Lam. 2.7 It was musicke to the enemie to slay them in the Temple it selfe to dash out their braines against the Arke and Altar 2 Chron 36.17 They slow their young men with the sword in the house of their Sanctuary and had no compassion on young man or maiden olde man or him that stooped for age As they regarded not sexe or condition of men so not the place though holy Holy places were wont to be refuges unto those fled to them even heathens would spare those betook themselves to the Temples of their gods when they tooke the City Hostes qui ceperant civitatem parcerent eis quos ad deorum suorum Templa censugisse compererant August de civ dei l. 1. c. 2. but in this destruction of Jerusalem those fled to the Temple sound no favour from God or man Slay them utterly said God defile the Temple with their carkasses bloud dung and they did it and fill'd the Temple with such sacrifices it never had 9. Divine justice oft smites sinners in the place where they have sin'd they had defi ' d the Temple with their abhominations with idolatry false worship hypocrisie vain confidence in it and there God commands them to be put to death God had manifested great love bestowed great mercies imparted much light to them heard their prayers accepted their sacrifices in the Temple and now seeing there they sin'd against him there hee would
they cry aloud will not God hearken then Ezek. 8.18 Though they cry in mine eares with a loud voyce yet will I not heare them But what if they fast and pray will not the Lord heare them then Jer. 14.12 When they fast I will not heare their cry But what if they spread their hands to heaven and make many prayers Isa 1.15 When you spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare But what if they weep before God Deut. 1.45 Yee returned and wept before the Lord but the Lord would not hearken to your voyce nor give eare unto you 2. For others Ezek. 14.14 Though these 3. men Noah Job and Daniel were in it they should deliver but their own soules These were holy and choise men Gen. 6.9 Noah was a just man and perfect in his generations and walked with God Daniel was the wisest of men Ezek. 28.3 It was a proverb as wise as Daniel and he was innocent Dan. 6.22 A man greatly beloved Dan. 9.23 Job he was a perfect and upright man one that feared God and escheated evill There lay no â—xception against these mâ—n they were acquainted with God and his wayes they were great sufferers and men of prayer Noah had prevail'd for his family Daniel for the wise men of Babylon when they should have dyed for not discovering Nebuchadnezzars dreame Dan. 2. and Job for his 3. friends Trye two more Moses and Samuel they were heads of the people holy men full of bowels mighty in prayer interceded with God for the people and prevailed Exod. 32.10 Let mee alone saith God that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation But Moses would not let God alone vers 11 12 13. hee presseth him with strong arguments and told God if he would not forgive their sins he should blot him out of his booke vers 32. So Samuel 1 Sam. 7.9 when the Philistime came up against Israrael prayes and fetcheth thunder from heaven and ruines a whole Army of the enemies Ch. 12.17 18. He prayed and thunder and raine came in harvest so that they word in danger of death and sued to him to pray for them Now Jer. 15.1 Notwithstanding these two were such powerfull praying men yee saith God there Though Moses and Samuel stood before me yâ—â— my mind could not be towards this people all their prayers could doe no good What if Jeremiah who liv'd in those times and was acquainted with their condition should pray for them he was a praying and weeping man Jer. 9.1 Yet see Jer. 7.16.11.14.14.11 and you shall heare GOD in those 3. places forbidding him to pray for them God will not hear 1. Because people are incurable they reject God Jer. 2.13 They have forsaken me the fountaine of living waters And vers 31. We are lords we wil come no more to thee They reject his word Jer. 8.9 Yee reject the word of the Lord and what wisdome is in you and you may heare them doing it Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee but wee will certainly doe whatsoever thing goeth forth of our owne mouth And 2 Chron. 36.16 Their sins were such as that there was no remedy but destruction 2. Gods heart is gone from such a people Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be towards this people They are turn'd from mee and I am turn'd from them and it 's not the prayers of men and Angels can reconcile us I am against them Ezek. 5.8 Behold I even I am against thee I that have heard so many prayers been so oft for thee I that have done so great things destroyed such mighty enemies of thine I am against thee 3. If God should heare prayer for them and spare them it would encourage them to goe on in their sinfull wayes they would presume grow more confident and corrupt if possible Ier. 7.9 10. Will yee steale murther and commit adultery swear falsely and burn Incense to Baal and walke after other gods yee know not And come and stand before me in this house which is called by my name and say we are delivered to doe all these abominations When they were smitten they grew worse much more would they if spared 4. The condition of the Church requires it that is in imminent danger of being ruin'd when the weeds overtop the corne bryars and thorns are grown great thick high above the Vine the Lord must cut them downe else there will be no harvest no vintage When all flesh had corrupted its ways the flood must come in lest the corruption should infect Noah 5. To vindicate his name providence honour when God is silent in a wicked time and spares sinners they think him like themselves Psal 50.21 Altogether such as they are But Ezek. 6.14 I will stretch out my hand upon them and make the land desolate yea more desolate then the wildernesse towards Diblath in all their habitations and they shall know that I am the Lord. Now my Name is not feared my providence is denyed and my honour is laid in the dust but they shall know what a God I am So in Ezek. 28.22 Behold I am against thee O Zidon and I will be glorfied in the midst of thee they shall know that I am the Lord when I have executed judgement in her 3. Gods judgments though great yet do not exceed mens sins that Temple City Land and those in them should be destroyed was grievous but their iniquity was exceeding great If there be Nationall judgements there be Nationall sins The land is full of blood and the City is full of perversnesse If judgement was in every place sinne was in every place if there were fulnesse of wrath fulnesse of sin proceeded Jobs sufferings were great just punishments for his sins as Zophar thought and therefore prays Chap. 11.5 6. O that God would speake and open his lips against thee that he would shew thee the secrets of wisdome that they are double to that which is c. His meaning is this Job thou justifiest thy selfe thou sayest thy Doctrine is pure and thy self clean in his eyes and that thy sufferings are greater then thy sinnse but thou art deceived If God would be pleased to speak and open the secrets of wisdome which are shut up from thee thou shouldst see God just in his judgements and mercifull towards thee for there is double to that which is double wrath double punishment due to thee thou hast but a little inflicted upon thee and there is a double portion yet behind due to thy sinne therefore doe not complaine of God or justifie thy selfe any more for know that God exacteth of thee lesse then thine iniquities deserves Though thou hast great affliction yet he may justyl afflict
visionall throne a more perfect pattern of the throne of his glory Surely if such thrones be glorious he is in them exceeds in glory the glory of heavenly things is farre beyond the glory of terrene things and the glory of God is infinitely beyond them both he is not only glorious and that in holinesse Exod. 15.11 In name Deut. 28.5.8 Isa 33.21 In majestie Psal 145.12 But hee is glory it selfe and therefore Acts 7.1 is cal'd the God of glory Psal 24.7 The King of glory Ephes 1.17 The father of glory he that creates begets disposeth of glory must needs be glory it selfe and not only glory but excellent glory 2 Pet. 1.17 4. Note what stones God takes pleasure in not any stones but in precious ones such as Saphirs are Exod. 24.10 Vnder his feete was a paved worke of a saphir stone He walks among Saphirs The Temple was made of stones glistering stones all manner of precious stones marble stones in abundance 1 Chron. 29.2 sits in a sapharine throne Stones which are beautifull and of a heavenly colour he affects of such he makes his throne Now the Church in Scripture is call'd the throne of God Jer. 3.17 Isa 54.11 12 13. speaking of the Churches of the Gospel which are the thrones of God and Christ he saith I will lay thy stones with faire colours and thy foundations with saphirs I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones and all thy children shall be taught of the Lord. You see what stones God would have in his Temples in his Thrones not ordinary common high way stones 1 Pet. 2.5 As lively stones be ye built up a spirituall house Here 's a house a spirituall one to be made and whereof of lively stones there must be not onely life in them but livelinesse dead and dull stones are not so fit for that service stones they must be that it may be a solid building lively that it may be a spirituall and usefull building and saphirine that it may be a pure and glorious building 5. Holy and good men are not able to beare Divine excellencies in their own nature not capable of immediatenesse to God here is a Firmament a Saphir stone a throne and these but in appearance and then a voyce heard none seene Had the Lord shewed himselfe as he is Ezekiel could not have endured it the glory and majestie of God would have confounded him If God should not regard mans weaknesse and muffle up his excellencies some way or other we could have no communion or converse with God Moses himselfe is not able to behold the glory of 6. Angels and all creatures are in a readinesse to do the will of God God when he is upon judiciary designes the Cherubims were under the Firmament neare to the throne and if the Lord did but speak the word presently they were ready to execute his pleasure Psal 103.20 They doe his commandment hearkning to the voyce of his word As soone as the sound comes to them they doe it if he bid them goe and stirre up Nebuchadnezzar and the Babylonian Souldiers to come they doe it 7. The Lord is not forward to the execution of judgment here is the Lord sitting in judgement but yet they were not destroyed The Prophet hath vision after vision eates a roll full of lamentations mourning and woe sits 7. dayes at Telabib then is carried into the Plain bound dumb must pourtray Jerusalem upon a tyle lay siege to it lye upon his side 390. dayes then take a razor shave his head beard burn smite scatter bind up a third part of the haire After hath a type of a chain then is led by the Spirit to see Jerusalems sinnes After this sees the sixe slaughter-like men sent out to destroy and here the Lord is sitting in his throne and giving out judgement still against Jerusalem and all this time nothing is done VESS 2. And he spake unto the man cloathed with linnen and said goe in between the wheeles even under the Cherub and fill thy hand with coals of fire from between the Cherubims and scatter them over the City And hee went in my sight IN this verse you have 1. The speaker He that is the Lord Jehovah who was in the Throne some make it Christ 2. The party spoken to The man cloathed with linnen and who this was you heard opened in Chap. 9. vers 2. namely Christ who in regard of his offices is the servant of his father Isa 44.1 Behold my servant whom I uphold Hee had done service in marking the mourners and now was to doe it another way 3. The thing spoken or Commanded 1. Goe in betweene the wheeles even under the Cherub The wheels have been largely opened in the first Chapter the world and motions of it are set out thereby There were foure wheels by each Cherub one as appears by vers 9. Some take it thus Conceive the form of a waggon in the mids on each side two wheels the Cherubims riding in it or carrying of it two in the former part two in the hinder the Arke in the midst of it the foot-stoole of Divine Majestie and before this the Altar where the fire was and you may apprehend how the man was to goe between the wheels under the Cherub that is per enallagen numeri under the Cherubims and so to reach up his hand to the Altar and take coales This way it s easily comprehended but if wee come up close to the examination of the wheels we shall finde they were not at such a distance as here is made but one in another per angulos rectos vers 10. a wheel seem'd to be in the midst of a wheel and how the man cloathed with linnen went between them I cannot expresse but that hee did the Text affirmes and notes Christs interest in the wheels and Angels 2. Fill thy hand with coales of fire from between the Cherubims The altar was near the oracle before the Cherubims 1 King 6.22 The fire was between the Cherubims and the Cherubims above between the wheels and the man must come between both to fill his hand with coals of fire There was fire you know in the Temple on the Altar and it never went out Levit. 6.13 the fire shall ever be burning upon the Altar it shall never goe out The Jewes say of this fire that it was that Angels ladder to goe up to heaven by Ezek. 9.2 The 6. man 6. Angels stood by the brazen Altar and Judg. 13.20 The Angell appeared to Manoah and his wife ascended in the flame of the Altar Whether it was a ladder for Angels may be questioned but certainly it was a ladder to carry up their Incense and sacrifices unto God Ignis altaris erat quasi anima populi It might represent the Altar-fire of which its probable the Caldeans took and fired the Temple if not the Citie 〈◊〉 〈◊〉 〈◊〉
this and hath weight in it Our Prophet was now in a vision at Jerusalem and as hee had had many things offered to his sight so many things were yet offering and to be offered to his view all which had beene disturbed and prevented if there had been present execution of the command he could not have seen what follows here in the vision nor that in the next Chapter Further I conceive sometime was allotted between the command and execution for repentance Obser 1. Angels watch and take opportunites to serve Christ he comes unto them to take fire and presently one of them takes the fire and puts it in his hand being glad of such an opportunity to doe him service Angels are vigilant creatures and wait for opportunities and when they come they will not lose them Psal 103.20 They hearken to the voyce of his word they neither slumber nor sleep but hearken constantly what the Lord will say what opportunity there will be for action so in Ezek. 1.11 they are described with their wings stretched upward manifesting their watchfulnesse and readinesse for service When Christ was born a multitude of them appeared and celebrated his nativity Luke 2.13 When Christ was taken by Judas and his traine Peter drew his sword in his Masters defence but what saith Christ put up thy sword it 's not a time now to fight but to suffer thinkest thou that I cannot now pray to my Father he shall presently give me more then 12. legions of Angels It 's not a time now to pray for helpe I must dye Scripture must be fulfilled but if I would my Father would bid the Angels to aid me and they presently would come whole legions of them yea all the Angels in heaven Let us learne of Angels watch opportunities and take them There be nicks of time wherein to doe the works of Christ Eccles 3.1 To every thing there is a season and a time to every purpose under the heaven It 's wisdome to observe those seasons and times Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Angels doe honour the Lord Christ exceedingly to their utmost they resigne up themselves and all they have to the will and command of Christ their wings hands feet faces their natures their knowledge zeale active vertue shall be all for Christ One tooke fire and put into his hand This is great honour to Christ when any creature gives up what it is what it hath and what it can doe unto him fully More cannot be required or expected by any superior and divine power more cannot be performed by any creature They are Angelicall who can resign up all into the hand of Christ Let us learn this duty The Scribe Matth. 8.19 said well Master I will follow thee whithersoever thou goest I will trace thy steps learn thy doctrine doe thy will be at thy dispose And Isa Chap. 6.8 Here am I send me Lord I give up my selfe unto thee all the fire in mee all my knowledge zeale active vertue are at thy dispose So Paul Acts 9.6 Lord what wilt thou have me to doe I have been against thee I will now be for thee I give up my selfe to thee wholly If Angels did it whose nature Christ tooke not for whom he dyed not how much more should we doe it whose nature he took for whom he did and suffered all 3. Things done seasonably are acceptable to Christ the Angel observ'd Christ comming for fire to demand their service and he takes fire and puts into Christs hand and Christ tooke it which notes his acceptance He neither reprov'd nor rejected the Angel or his service but was well pleased the putting fire into his hand was seasonable and so acceptable There be seasons which if taken sweeten actions and open the doore for their better entertainment Prov. 25.11 A word fitly spoken is like apples of gold in pictures of silver The Heb. is a word spoken upon its wheels Fit times and seasons are wheels to carry words with great advantage and so for actions when things are done in the due time they are beautifull acceptable when God gives raine to a Land in season how acceptable is it when a tree bears fruit in its season its gratefull So when Angels or men do things seasonably its pleasing to the Lord Christ there be idonea tempora which if we misse actions are unlovely and misse of their aimes Psal 32.6 For this shall every one that is godly pray unto thee in a time when thou maist be found There be times if we have the wisdome to discern them when prayer will be seasonable acceptable effectuall VERS 8. And there appeared in the Cherubims the forme of a mans hand under their wings OUr Prophet having seene the Cherub stretch out a hand take fire and put it into the hand of the man cloathed with linnen here hee describes what kind of hand it was and where it was For the kind it was a mans hand there appeared the form of a mans hand for the place it was under their wing I have spoken hereof Chap. 1.8 There is mention of hands here of a hand not that they had only one hand but under every wing was a hand they had wings and under them he saw the form of a hand Their wings set out not only their swiftnesse in motion but also their divine instinct and secret guidance of God which carries them as wings this or that way to this or that action and hand imports both vigour to act and action active vertue and the activity it selfe Oeserv 1. Angels are furnished with abilities and are fitted for employments they have hands and wings what ever the Lord calls them to doe they want not ought tending to the accomplishment thereof If speed be required they have wings to flye If work be to be done they have hands and can doe much in a little time 2. They doe not things rashly but advisedly judiciously they have the hands of a man mens hands are ordered by judgment in their operations and so are Angels they doe all things wisely understandingly they observe the best seasons and all circumstances which may adde beauty and advantage to their actions and therefore vers 12. it 's said their hands were full of eyes they see into all the intrinsicals or extrinsicals of any businesse 3. The works of God are done by hidden and secret meanes by ways unthought of by hands under wings Here a Cherub stretches out a hand from under a wing takes fire and puts into the hand of Christ God hath secret hands to do his work somtimes angels hands sometime the hand of providence sometime the hand of his spirit Angels are invisible agents and we have unknown mercies from their hands an Angel rol'd away the great stone from the Sepulchre they remove many difficulties out of our way it was the hand of an Angel that brought the Apostles out of prison Act. 5.19.12.9 Angels encamp round about
contritio aedificemus igitur domus and so Vatablus onely igitur he leaves out Contrition destruction is not near let us therefore build houses this interpretation we condemn not Montanus goeth that way The Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes contritio in the margent Nonne neviter aedificatae sunt domus are not houses lately or newly built The Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not near to build houses here is an infinitive put for an imperative to build for let us build or let houses be built It is not near what is not near the desolation threatned that they said was not near Jer. had told them of the Lords wrath and that a sore captivity was at hand and because God had forbade him to marry and beget children because they should be destroyed as you have it Jer. 16.2 3. Thou shalt not take thee a wife neither shalt thou have sonnes or daughters in this place For thus saith the Lord concerning the sonnes and concerning the daughters that are born in this place and concerning their mothers that bare them and concerning their fathers that begat them in this land they shall dye of grievous deaths they shall not be lamented neither shall they be buried but they shall be as dung upon the face of the earth and they shall be consumed by the sword and by famine and their carkasses shall be meat for the fowls of heaven and for the beasts of the earth These sad tidings had Jeremy made known as being given not only for himselfe but others and hereupon he writ to the captives in Babylon that they should build houses plant gardens Non prope est construantur domus Castal Procul absunt qua minantur vates Idem take wives to themselves and sonnes that they might encrease and not diminish as they were like to doe at Jerusalem Jer. 29.5 6. Because of these things the people were full of feares refused to build and plant hereupon these Princes of the people counselled things contrary to God and the Prophet and said it is not neare what Jeremie threatens or any other Prophet those things they speak of are far off according to that in Ezek. 12.22 The dayes are prolonged and every vision faileth And v. 27. Hee prophecieth of the times that are afar off therefore fall a building plant multiply and increase there is no such danger as you dream of Some carries iâ— thus houses are not to be built in nearnesse to the City and so make it military counsell as if these Princes would not have any Suburbs or neighbouring villages which might advantage the enemy if hee should come and take them and so shut up the City therefore they conceive these words import thus much houses are not to be built neare that is they are to be pull'd downe and the rubbish removed This Citie is the cauldron and we be the flesh These words have their difficulty in them If you take the last sense of the former words then you may understand these thus wee are threatned to be boil'd in the siege of this City by the Chaldeans as flesh is boil'd in a cauldron but we will take a course to prevent that we will pull down all the houses without the walls of the City and near hand so that the enemy shall not come neare us and then we shall see what truth is in it that this City is the cauldron and we the flesh Had they such an opportunity to sit downe in the houses they would besiege us streightly presse us with famine be as a fire to this City and consume us to nothing Others think these words spoken scoffingly against Jeremiah who Chap. 1.13 had said I see a seething pot it 's the same word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cauldron the seething pot Jeremie had prophecyed that the enemy shâ—uld come from the North and besiege them in the City that they should be as flesh in a cauldron boiled with the Chaldean fire till they were consumed this they mock at This City is the cauldron and we are the flesh saith that false and lying Prophet for you see wee are as before we neâ—d not fear Chaldeans A cauldron 1. is made of strong materials as brasse or the like 2. It will endure the fire many yeares before it be consum'd 3. It conteins the flesh put into it and that is not to be taken out till it be throughly boyl'd Hence upon these grounds they scoffed at Jeremie If the City be the cauldron it 's a strong City and hath brazen walls it will endure the fire let the Chaldeans come as thou sayest if we be a cauldron their fire will not melt us and though they doe boile us yet we shall not be taken out of this cauldron to be eaten before we are throughly boyl'd till old age death it selfe take us out of it Thus did these Princes prophane that Prophesie bred security in the hearts of the people fed them with hopes of liberty and long life Or thus you may take it if this Citie be the cauldron and we the flesh we will rather be boyled in it then be destroyed by the sword we wil rather dye in the fire be boyl'd to death then fall into the hands of our enemies we will rather dye here then yeeld our selves into their hands be slain out of the City or be carryed into Babylon but we feare no such thing Thus these Princes eluded the Propheticall threats hardned the people in their ill waye and ripen'd them for destruction Our Prophet was acted in these visions by the Spirit Obser 1. sometimes it entered into him sometime it fell upon him and sometime it lifted him up Chap. 2.2 Chap. 3.24 The spirit entered into me Chap. 1.3.8.1 The hand of the Lord that is the Spirit came upon me fell upon me and Chap. 3.12 The spirit tooke mee up and here the spirit lift me up The Spirit had much to doe with our Prophet and so with all the Prophets they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things 2. The Spirit is God it knows men and their ways it discoverd them unto the Prophet Here the Spirit took notice of these men what devises they had in their heads what counsell they gave and acquainted the Prophet with them so before in the 8. Chap. the Spirit shewed him the Image of Jealousie the 70. men that were offering Incensâ— to the Idolls the women that wept for Tammuz the 25. men that worshipped the Sunne and put the branch to their nose as it 's said of the Sun Psal 19.6 there is nothing hid from the heate thereof So much more of the Spirit there is nothing hid from his knowledge 1 Cor. 2.10 The spirit searcheth all things all in heaven
said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the truâ—hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spiâ—it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
or of great parts cannot elude or evade him VERS 6. Ye have multiplyed your slain in this Citie c. BEfore they had been prophane now their injustice appears Some think the men were not actually slain but oppressed and cruelly dealt withall violence and oppression being counted in the Scripture sense murther but it 's not probable that our Prophet would use such expressions as to multiply the slain and fill the streets with slain if none were slain Chap. 7.23 The land is full of bloody crimes And Chap. 9.9 The land is full of blood And Ezek. 22.2 It 's called the bloody Citie So in the 24.6 9. verses the Heb. is the City of bloods These great men who gave the ill counsell it 's likely that they crusht those opposed them and dealt with them as seditious as rebellious as enemies to the City and State Jeremie you know they sought his life petitioned the King that he might be put to death Jer. 38.4 And it 's probable that many which would not conforme to their idolatrous practises were cut off When the Lord is about to proceed in judgement against evill doers he declares the cause of his proceeding in such a way Obser When God intended to destroy the world he made knowne the cause thereof Gen. 6.5 6.11.12 When hee was about to fire Sodome he discovered to Abraham the ground of iâ— Gen. 18.20 VERS 7. The slain whom yee have laid in the middest of it they are the flesh and this Citie is the cauldron HEre the Lord shewes them who are the flesh in the cauldron Not in that sense they tooke it for they thought themselves should be the flesh live till old age in the City but the Lord tels them here that those they had slain unjustly whose carkasses lay in the streets and consum'd away they were the flesh boil'd in the cauldron Manasses had been bloody and Zedekiah was bloody and the slain were the flesh and so the City was a cauldron to them but not to the others I will bring them forth of the midst of it God tels them they shall neither live nor dye in it he would order things so that they should be carryed out of Jerusalem and for certainty of it the words are repeated in the beginning of the 9. vers Judgements of God cannot be waved by mens wits or power they jeered and made a construction of flesh and cauldron suitable to their own minds Obser and conceited they should dye in the City in peace but the Lord tels them no he would bring them forth out of the middest of it VERS 8. You have feared the Sword and I will bring a Sword upon you c. IEremie had counselled them to yeeld themselves Chap. 38.17 the King and rest through feare would not hearken They feared the sword and therefore sent to Aegypt for help Jer. 2.18 They feared the sword but not the Babylonish captivity the Lord brought both upon them Obser 1 Where guilt is there is fear they were deeply guilty of impiety and injustice they had sin'd against God by their idolatry against their brethren by their bloodinesse against the King of Babylon by breaking oath and covenant with him Ezek. 17.15 and now what ever they said it 's not neare yet they were full of feare God saw what timorous spirits they had If the horrour of their wicked acts did not seize upon them yet feare of wrath and judgement possessed them Psal 14.5 speaking of workers of iniquity he saith There they were in a great feare Heb. is they feared a fear but where was it in their consciences When the light of nature did convince them of their wickednesse there where the conviction was they feared greatly Prov. 28. The wicked flye when no man pursueth They feare and so fear that they flye to secure themselves from imaginary dangers Lev. 26.36 The sound of a shaken leafe shall chase them And Job 15.21 Eliphaz speaking of the wicked saith A dreadfull sound is in his eares The Heb. is a sound of feares such was in Richard the 3d whose hand was ever upon his dagger The wicked are a restlesse sea Isa 57.20 2. That which sinners fear the Lord brings upon them Saul feared the devolution of the Kingdom to another and it fell to David The Jewes feared lest the Romans should come and take away their place and Nation John 11.48 and they did doe it Prov. 10.24 The feare of the wicked it shall come upon him it 's comming towards him every day and will be upon him ere he dye After the flood the people feared scattering and therefore said Let us build a tower whose top may reach unto heaven Gen. 11.4 vers 8. The Lord scattered them abroad from thence upon the face of all the earth Men that feare evils usually take surer courses to prevent them which justly brings the thing feared upon them Richard the third feared the Kingdome would not be firme to him his Nephews he murthers for security and this kindled fire in the Kingdome which quickly consum'd him The Prelats feared their standing to establish themselves they remove from jus regium to jus divinum they frame a new Oath with an c. in it to sweare all men to put to their shoulders for support of their tottering Kingdome but it is fallen it is fallen VERS 9. I will bring you out of the middest thereof OF these words before in the 7. vers And deliver you into the hands of strangers Not of the neighbour Nations for had they come against them because of commerce consultation language and some references to them the Nobles and great ones might have found favour therefore God would put them into the hands of strangers that understood not their language that had no inducements to shew favour to them that regarded neither great nor small They had destroyed their friends now strangers should destroy them I will execute judgements among you Of these words I spake Chap. 5. vers 8. The Lord can use any instruments to accomplish his judgements strangers heathens prophane ones Obser it matters not what the instruments be if the holy God use them his usage of them is holy and he orders all their thoughts counsels operations to accomplish his owne ends VERS 10 11. I will judge you in the border of Israel THe same words are in the 11. verse Where this was must be eâ—quired it 's generally thought to be at Riblath and the Scripture is for it 2 K. 25.6 some have thought it to be in Babylon but without warrant 2 Kings 23.33 Riblah was in the land of Hamath which lay on the North part of Canaan on the East side and Bonfrerius observes in his Onomasticon of Cities and places that Jerome thinks it to be Antiochia Adrichomius some Citie of Syria or Judaea in the Tribe of Nepthali and this the Scripture gives countenance unto Numb 34.11 12. Others think it to be a Province in Syria
afterwards called Epiphania from Antiochus Epiphanes This Riblah or Epiphania was at the border of Israel where Nebuchadnezzar was whether Zedekiah was brought and there God judg'd him and the rest 2 Kings 25.6 They tooke the King and brought him to the King of Babylon to Riblah and gave judgement upon him Heb. is spake judgement they expostulated with him and the rest about their treachery in breaking the oath and revolting from the King of Babylon And there judgement was executed Zedakiah sees his sons slain his eyes are put out all the Nobles are put to death Jer. 39.5 6 7.52.10 Obser God punisheth sinners in places and by persons they think not of These men thought they should dye in Jerusalem never fall into the hands of strangers but God carryed them to Riblah to the borders of the land delivered them into the hands of strangers from whom they found no pitty no mercy It 's some comfort to men to dye in their owne Countrey among their friends Oterque quaterque beati queis ante ora patruÌ„ Trojae sub maenibus altis Contigit oppetere that will take care of their dead corps see the same inter'd honourably after death Hence was it that Aeneas counted them happy who dyed before the walls of Troy when hee was floating upon the Seas and in danger of death among the waves Something is in it that the Prophet saith Jer. 22.10 Weepe not for the dead neither bemoane him but weepe sore for him that goeth away for he shall return no more nor see his native Countrey They must not weep for the dead but must weepe and that sorely for those lost their countrey the Jewes had rather dye then lose their land and be taken from Jerusalen vers 26. It 's laid as a great judgement upon Jeconiah and his mother to be carryed to another land where they should dye VERS 12. And yee shall know that I am the Lord c. IN this verse is the end and ground of Gods judgements you have the first words of the verse oft before especially in Chap. 6. v. 7.10.13 14. And those words ye have not walked in my statutes neither executed my judgements you had opened Chap. 5.6 One thing in this vers must be spoke unto It 's said Chap. 5.7 Neither have done according to the judgement of the Nations that are round about you And here it is but have done after the manners of the heathen that are round about you The difficulty is not great in the 5. Chap. they were not so righteous and just as the heathens were and here they followed the manners of the heathen what corrupt manners they had those the Jews took up their manners of worship and of life Obser 1 The scope and end of Gods judgements is to convince the wicked that hee is the Lord Yee shall know that I am the Lord. You have cast me off taken in other gods worshipped the Sun and formes of creeping things but I will bring heavy judgements upon you carry you out of this City to the borders of Israel slay you with the sword and when you are in the hands of your enemies you shall know experimentally that I am the Lord that all other gods were false and idoll gods that they were not able to save you in time of trouble that you have don exceeding ill to provoke me who am Jehovah the true and onely God who have all power in my hands will now make good my threats upon their heads and carkasses your consciences shall tell you will you â—ill you that I am righteous in my proceedings and that themselves dye justly by my stroaks 2. God therefore punisheth because men doe wickedly I will judge you in the border of Israel and ye shall know that I am the Lord for you have not walked in my statutes neither executed my judgements c. God hath a speciall eye to his own statutes and judgements when they are kept and performed he prospers but when they are violated he judgeth he destroyes Gods statutes and judgements come from infinite wisdome and holinesse they are good equall profitable and for the sonnes of men that depend upon God every moment for their lives and beings to neglect the Lords statutes to transgresse them and doe after their owne wills humours fancies or others this is unspeakable wrong to God and he hath doth and will visit for such wrongs If men would not be broken with his judgements let them not break his statutes if they would secure their lives let them walk in his lawes 3. The Lords owne people are prone to take up the manners and customes of other Nations Yee have done after the manner of the heathen and not one heathenish nation only but of all round about you they observed their manners of life and manners of worship liked fetched them in and practised the same 2 Chron. 13.9 They made them Priests after the manner of the nations of other lands Psal 106.35 They mingled with the heathen and learned their workes and wayes 2 Kings 16.3 Ahaz caused his sonne to passe through the fire according to the abhomination of the heathen they would have a King to judge them like all the Nations 1 Sam 8.5.20 Ezek. 20.32 Wee will be as the heathen as the families of the Countries Such conformity had they with the heathen that Moab and Seir could say Ezek. 25.8 Behold the house of Judah is like to all the heathen 4. When Gods people take up the manners of heathens and Nations hatefull to God it provokes him greatly and aggravates the evill much In this case 1. They reject Gods statutes and wayes they laid them by and walked not in them yet Deut. 4.8 No nation under heaven had statutes and judgements so righteous as they 2 Kings 17.15 They rejected his statutes his commandements his testimonies they followed vanity and went after the heathen that were round about them It was as if men should lay aside the Bible and take the Turkish Alcaron or Popish masse-book 2. There was a prohibition that they should not doe after the wayes of the heathens Deut. 12.30 Take heed thou be not snared by following them and that thou enquire not after their gods Jer. 10.2 Lerrn not the way of the heathen saying how did these nations serve their gods even so will I doe v. 31. Thou shalt not doe so c. And 2 K. 17.15 The Lord had charged them that they should not doe like the heathen 3. God punished the heathens for those practises they tooke up see Levit. 18.24 25 26.28 Deut. 12.29 30. he cast them out before their eyes 2 K. 16.3 VERS 13. And it came to passe that when I prophecyed that Pelatiah the sonne of Benaiah dyed then fell I downe upon my face and cryed with a loud voyce said Ah Lord God wilt thou make a full end of the remnant of Israel THis verse presents unto us 1. The
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
John 9.35 and Isa 66.5 When their Brethren that hated them cast them out then was the gracious promise given in he shall appeare to your joy and they shall be ashamed Ill manners occasion good Lawes and rough dealings have drawne forth sweet promises 2. Afflictions be they of what nature soever are the acts of God they were deprived of their Countrey all their comforts there they were in a sad Captivity mingled among the Heathen but who did this Was it their owne act The Babylonians or any others No the Lord takes it upon himselfe I have cast them a farre off I have scattered them it was his counsell power and providence did it who ever were the instruments The Scripture denyes afflictions to be from beneath they spring not out of the dust Job 5.6 the root of them is not in the earth but in Heaven it therefore attributes all of them to God Mich. 1.12 Evill came down from the Lord unto the Gate of Jerusalem It s evill indefinitely what ever evill came nigh that City is came from the Lord he created it he sent it and not onely what was without the City but all in the City Amos 3.6 Shall there be evill in a City and the Lord hath not done it It s an interrogation and vehemently affirmes that all is the worke of God Men take not notice of the hand of God in affliction and therefore the Lord is oft brought in and presented as the true and onely Author of them the instruments are eyed by us and we are vexed at them and greatly perplex our selves that creatures of the same ranke and condition we are in should harme us and afflict us but did we see the Lord in all it would qu et and still our spirits whatever the agents were God would have us to take notice of this Isa 45.6 7. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none else I form the light and create darknesse I make peace and create evill I the Lord doe all these things Man doth none of them 3. God is mindfull of his threats and faithfull in performing of them He had long before in the dayes of Moses told them that if they sinned against him they should be plucked off the Land they possessed and be scattered awong the Heathen Dan. 28.63.64 Levit. 26.33 and see it here performed I have cast them out I have scattered them among the Countries God is not forgetfull of what he hath threatned against sinners he hath his times to fulfill his threats though some thousand yeares after There is a Propheticall threat in Hag. 2.22 which is probable that the Lord is now thinking of and fulfilling I will overthrow the throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen I will overthrow the Charriots and those that ride in them the Horses and their riders shall come downe every one by the Sword of his Brother Some interpret this place of Zerubbabel literally and some shaking of Heaven and Earth was then some great changes were made but the most interpret it of Zerubbabel mysticall of Christ and his Kingdome so Dâ—odate takes it God for the advance of his Church under the Gospell will overthrow the throne of Kingdomes all power and greatnesse that is against the Kingdome of his Sonne and how shall it be done by Warres mostly by civill Warres Every one by the Sword of his Brother God in his wise providence shall stirre up Kingdomes and Kings one against another and they shall break themselves and each other in pieces that his truth and faithfulnesse may be seen 4. Afflictions are not alwayes arguments of Divine hatred God had cast them a farr off and scattered them among the Countries this the Inhabitants of Jerusalem tooke to be an argument of Gods hatred that he had forsaken them that now they were none of his people they conceived such great judgements upon them could not stand with Gods love but the Lords thoughts differ from mans he look'd upon them as his people as the true Church as dearer to him then they at Jerusalem as those he would be a Sanctuary unto If great afflictions were arguments of the Lords hatred and wrath then Noah Job and Daniel were hated of God they had exceeding great affl ction Noah saw a World drown'd Job had all pluckt from him his Friends and Wife against him yea God also in appearance Daniel was a Captive cast into the Lyons Den yet how deare were these to the Lord Noah God accepted his Sacrifice Gen 8.21 Blessed him Chap. 9.1 made a Covenant with him vers 8 9 So Job how doth God justifie him Chap. 42.7 You have not spoken of me the thing that is right as my servant Job hath Job was Gods servant spoke what was right of God Job must pray for his three Friends him God will accept God gave Job twice as much as he had before and Daniel was a man greatly beloved Dan. 9.23 Christ was Vir dolorum yet the man in whom Gods soule delighted Isa 42.1 Afflictions are arguments of lâ—ve Prov. 3 12. Whom the Lord loveth he correcteth even as a Father the Sonne in whom hee delighteth God loves not affliction but he loves his Children and his bowels cause him to correct it were cruelty not love in a Father that would suffer his Child to dye for want of a little Physick if Physick will doe a Child good a loving Parent will be at any cost that way Take heed how you censure those that suffer afflâ—ctions are not alwayes wounds of an enemy but arguments oâ— love especially when they break the stubbornnesse and pride of our hearts purge out our pollutions cause us to seek the face of God quicken our endeavours after more holinesse cause us to mind the things of Eâ—ernity more make the Word and Christ more sweet and precious to the soule really and seriously 5. What ever others think or say of Gods people whithersoever they are driven whatsoever they loose or suffâ—r God will be a little Sanctuary unto them these men were hardly thought of yea rejected and condemned of those at Jerusalem carryed Captive into Babylon they had lost all Countrey-comforts City-priviledges Temple-Ordinances Estates and Liberties they had hard bondage when they were yet now in this case God was a Sanctuary unto them he preserved them vouchsafed them his presence accepted their persons and prayers gave them counsell sanctified and comforted them he was a speciall Sanctuary unto them and in stead of all Ordinances Take Sanctuaâ—y for the Land of Canaan as some thinke its taken Exod. 15.17 God would be a Land of Canaan to them or take it for Sanctification as some doe here and in Psal 114.2 God would be their Sanctification or take it for Heaven as it is Psal 102.19 God would be a Heaven unto them However the Jewes in
Babylon appeared in the World eyther to them in Sion or Babylon they were glorious in the eye of God and he calls them his glory and would be a Sanctuary unto them This should afford comfort unto those are deprived of Ordinances Estates Liberties Friends Countries and suffer very hard and sharp things if they be godly God will be a Sanctuary unto them Our Brethren that were driven out into other parts of the World hath not God been a Sanctuary unto them and hath he not alwayes been a Sanctuary unto us This was the Lecture presently after Hazebie fight and a stone of stumbling unto others and for a rock of offence if God hath been a Sanctuary to defend us to afford us his presence to accept of our persons and prayers to send us helpe counsell comfort deliverance let us sanctifie this God himselfe in our heart make him our dread and feare and he will still be a Sanctuary unto us Psal 134 2. Lift up your hands in the Sanctuary and blesse the Lord. 6. There is no place can hinder God from taking care of and shewing kindnesse unto his people they were in Babylon a prophane polluted Land they were scattered up and down in the Countries thereof and yet God was a Sanctuary unto them and sayd he would be so in the Countries where they should come when they were in Aegypt God was a Sanctuary to them there and now in Babylon Acts 10.34 35. God is no respecter of persons or places but in every Nation hee that feares him and workes righteousnesse is accepted with him Gods people fear him and worke righteousnesse where ever they are cast if into strange Nations as these Jewes if into the dungeon as Jeremiah into the bottom of the Sea as Jonah if into the fiery Furnace as the three Children Lyons den as Daniel God is a Sanctuary to them let a man be godly and he shall have not onely protection but praise of God Rom. 2.29 VERS 17. Therefore say Thus saith the Lord GOD I will even gather you from the People and assemble you out of the countries where ye have been scattered and I will give you the Land of Israel THey at Jerusalem had vindicated the Land to themselves To us is this Land given and so cut off the Captives from hope of having any part in that Land This was questionlesse a great affliction to their spirits and therefore the Lord bids the Prophet tell them that as he would be a Sanctuary to them in Babylon so he would gather them out of Babylon bring them back to Canaan and give them that Land in possession which the others unjustly challenged to themselves In the former verse he spake to them at Jerusalem in this he speaks to the Captives I will even gather you Cast Convocabo the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ie vous recueillerai de peuple Fr. I will receive or undertake to bring them out of the Nations the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregabo vos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is properly spoken de redispersa To gather that is dispersed men or other things and these beeing dispersed among the Nations God saith he will congregate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewes prayer was in the time of their dispersion Congrega nos de populis quo dispersisti nos we are now no body we have no face of a State or Church gather us into a body make us a common wealth a Church againe This is the thing God hath promised them Assemble you out of c. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will add you out of those countries and here it s spoken of those were scattered which I observe because Buxtorf shewing the difference betweene Kabats and Asaph saith Asaph is De re non dispersa and so doth Leigh out of him in his Critica saâ—ra but both Kabats and Asaph here refer to the Jewes who where scattered amongst the Babylonians and the Vulgar render it ad unabo I will unite you and make you one body I will give you the Land of Israel The Land of Israel is not oft mentioned save in this Prophecie onely nine times before it and not after it at all in the old Testament and but twice in the new Mat. 2.20.21 In Ezekiel its mentioned 20 times In wrath when it refers to those were yet in it in mercy when it refers to those were Captives or enemies insulting at the ruine of it as you may see Ezek. 12.19.36.6.25.3.6 Why it s sayd the Land of Jsrael rather then the Land of Judah when as it was cal'd the Land of Judah before it was cal'd the Land of Israel for we read in Moses dayes it was cal'd the Land of Judah Deut 34.2 and the Land of Israel first in Samuells dayes 1 Sam 13.19 is inquireable The Land of Judah is a restrictive Tearm and includes onely what belonged to the Tribe of Judah of which you may read Josh 15.1.2.3.4 But the Land of Israel is a comprehensive tearm conteining all the Tribes which came out of the loynes of Israel so that hereby he gives them to understand that they should not injoy a peice of the holy Land again but the whole all that the twelve Tribes had The Land of Israel was a choise Land A Land that flowed with Milke and Honey Deut 26.15 A Land of Corn and Wine bread and Vineyards Isa 36.17 A Land of Brooks Fountains Springs Vines Figtrees Pomgranets Oyle and Honey a Land of plenty wherein they should want nothing Deut. 8.7 8.9 A Land given of God Deut 4.1 The desire and glory of all Lands Ezek. 20.6 Because it was the Land of Immanuel Isa 8.8 Gods holy habitation Exod. 15.13 The type of Heaven and therefore call'd the Land of the living Psal 27.13 This Land of Israel God puts them in minde of the losse of which as it begat deep sighing in their Soules so the hope of repossessing it reviv'd them not a little God had given them this Land once before through their sinne they had lost it but now God would give iâ— them againe and double ingage them by a second deed of gift This people were now Captives and their sins had oft Captiv'd them after they had Kings Of their first Captivity you may read 2 Kings 15.29 which was by Tiglath Pelezer A second by Salmanazzar 2 K. 17.6 A third by Senacherib 2 Kings 18.13 A fourth by the Captains of the Host of the King of Assyria who carryed Manasses into Babylon 2 Chron. 33.11 A fifth by Pharoah Nechob 2 Kings 23.33 34. A sixth and seventh by Nebuchadnezzar 2 Chron. 36.5 6. 2 Kings 24.11 10 12. 2 Kings 25.7 Thus was this people oft brought low carryed into other Lands from that good land of Israel as it s cald Deut. 4.21 And you shall hardly find that any of the preceding Captivities had a promise of returning them againe before this but here God
2 Cor. 13.11 Rom. 12.16 Chap 15.5 And the Text saith Acts 4.32 That the Beleevers were of one heart and one soule they were so united that the Heathens were affected with their union and said ordinarily of the Christians Tertul. in Apol. Vide ut se diligant ut alter pro altero mori sunt parati There were many bodies not many soules nor many hearts amongst them There have been great differences and contentions amongst the Worthies of God Paul with Peter and Barnabas Basil with Eusebius Chrysostome with Epiphanius and Jerome with Ruffinus But their differences have been rather in judgement then affection Incolumi amicitia and differences there may be without breach of friendship Paul differed in judgement from the Jewes and other men yet he became all things to all he was wonderfull loving to all or if the difference came to their wills and affections yet it provoked to love rather then abated love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro salute animarum Heb. 10 24. Neither did they differ in the great things of Religion and had they yet there might have been harmony in their affections and practice The Thomists and Scotists the Dominicans and Jesuites have their controversies and differences so the Churches of Spaine and Italie have a great Controversie with those of France about the infallible judgement in matters of Faith The Italians and Spaniards affirme the Pope is that judge the French deny it and look upon him as lyable to errour with other men and subject to Schisme Heresie and Deposure by a generall Councell and yet they hold together in brotherly love and communion Obser 1 Mens hearts of themselves are divided multiplyed not one physically men have but one heart morally they have many according to the mumber of their lusts in the number of their hearts men have proud hearts froward hearts uncleane hearts covetous hearts malicious hearts bloody hearts c. Pliny saith L. 11.37 the Partridges of Paphlagonia have dâ—uble hearts and men have double and treble hearts Psal 12.2 With a double heart doe they speake Hebrew it with an heart and an heart they had diversity of hearts When the heart is separated from God it falls upon the Creatures and multiplies according to the objects it affects so that no man in his naturall condition taken in a morall consideration can have one heart but many hearts his heart is divided and as he hath no agreement with God so noâ—e with man or himselfe 2. Onenesse of heart is a great blessing it s the fruit of the Covenant of grace it s the first blessing here mentioned it s joyned with other great blessings I will shew you the good of it in some particulars 1. One heartednesse in Christians rejâ—yceth the spirit of Christ which is a spirit of love peace union and is grieved with what is opposite to them therefore Ephes 4.30 31. saith the Apostle Grieve not the spirit of God And how should that be pâ—evented Let all bitternesse and wrath and anger clamour and evill speaking be put away from you with all malice Where these be there are divisions and the spirit is grieved where these are not there is one heartednesse and that rejoyceth the spirit Spiritus res delicata where tender hearts are little breaches offend them Isa 63.18 They rebelled and vexed his holy spirit 2. It greatly sweetens and contents the heart of man when the will affections judgement and conscience are friendly and united the right way When anothers heart â—s as his owne Jonathan David had one soule its heaven in the soule Rom. 14.17 The Kingdome of Heaven is righteousnes peace and joy And Luke 17.21 The Kingdome of God is within you When the heart is divided then appear stormes and troubles in the soule When Christians are at variance divided and not united in their judgements affections and practice they have not that heavenly sweetnesse in them which otherwise they would have James 3 16. Where envy and strife is there is confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquietnesse unheavenlinesse 3. It makes the Communion one wâ—th another delightfull acceptable Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in unity Where there is union of hearts there is sweet communion when the union is strongest the communion is sweetest as in the sacred Trinity Acts 4.32 The Beleevers were of one heart and of one soule And Chap. 2.42 They continued stedfastly in the Apostles Doctrine and fellowship and breaking of bread and prayers Communion of those are one hearted is a Box of precious and sweet oyntment without Flyes 4. It prevents all the evill comes by divisions and contentions which are great and many I will name some few 1. Much time is lost where contentions are in janglings brawlings and bitter expressions we have wofull experience of it in these dayes both in mens preaching printing reading conversing and disputings Time is pretious and the Apostle bids us redeeme the time Ephes 5.16 Where one heartednesse is there is prevention of this great losse Acts 2.46.47 The Christians there Continued dayly with one accord in the Temple praysing God 2. Where divisions are there is seeking the disgrace damage if not the ruine of one another there is plotting and practising to root out each other Scribes Pharises high Preists did not onely disgrace Christ and damage him severall wayes but were restlesse till they had his blood Gal. 5.15 Where strife is there is biteing and devouring one another But one-heartednesse prevents all these things it never disgraceth damnifieth or destroyeth any 1 Cor. 13. It s full of love and is kind not envying it doth not unseemly it thinketh no evill but beareth all things 3. They weaken much and hinder the doeing of much good therefore it s the pollicie of Satan and his instruments to make divisions in Kingdomes Armies Councells Citties families that so the good intended may not be accomplished When hearts and heads are divided hands are weakned and the good can never be done in a contentious way which may be done in a peaceable and loving way When men are divided their counsells their motions are oft destructive one to another When a great River is divided into many Channels her waters cannot carry such great vessels as before nor be so serviceable Where union is there is strength this made Antisthenes say Fratrum inter se concordiam quovis murâ— firmius esse munimentum Agesilaus being asked why Lacedemon had no walls answered pointing at the Ctizens who were unanimous and one hearted Hi sunt Spartae maenia intimating that the agreement of Citizens is the greatest strength to a City And In Apoptheg regum Vulg. Prov. 18.19 Reads it thus Frater qui ad juvatur a fraire quasi civitas firma Plut tells of old Scylurus who had 80 Sonnes and he on his death bed gave them a bundle of Arrowes and bad them break them c. If you
agree you will be invincible and doe great things if not you will be weake and doe nothing Therefore Solomon Ecles 4.9 saith Two are better then one there is more strength and twentie are better then two when they agree Gen 11.6 The People is one and nothing will be restrained from them which they have imagined to doe being united they were so strong to carry on that great worke of building Babel that none could hinder them but God himselfe 4. Divisions greive the weake and harden the wicked as you may observe Rom. 14. But where one-heartednesse is there is no greiving of the one nor hardening of the other that were a strange spirit which should be offended at union peace and love of brethren Psal 133.2 The unity of Brethren is like pretious Ointment which is pleasing to the weake and softening to the hard heart hence Prov. 25.15 A soft tongue breaketh the bones 5. One heartednesse invites others unto that way where it is found It s a pleasant and comely thing to see Brethren dwell in unity Men are affected with it there is much beauty and mirth in the harmony of hearts The sweet peace and union was amongst the Christians in the primitive times allured many to them love unites and drawes strongly An Indian passing by the house of a Christian where they were brawling and contending said Habbomach dwells there that was Satan and wouâ—d not turne in but where love union and peace is there God dwells 1 John 4.16 God is love and dwells where love is And that society which hath God in it hath the strongest argument to draw others to it Zach. 8.23 Tenne shall take hold of the skirt of a Jew saying we will goe with you for we have heard that God is with you 6. It improves grace and makes Christians thrive much whereas jarrs divisions vaine disputes and wranglings prejudice the lustre and growth of grace if not the life it s observed by some that the power of godlinesse is greatly abated in many places They give heed rather to questions then godly difying 1 Tim. 1.4 and among many Christians in these divided times we live in these waters of Marah have imbittered their spirits and quenched the graces of the spirit so that the wholesome words of our Lord Jesus Christ and the Doctrine which is according to godlinesse are not so minded as formerly In Winter the Trees put not forth neither doe the fruits of the Earth grow in stormy weather In times of Warre things are greatly defaced but when Winter 's gone Sunne shines then do all things flourish and in dayes of peace things prosper Where one heartednesse is this unity we speake of there doth grace thrive among Christians Where envyings grudges jealousies strifes oppositions and rysing of spirits are among Christians they are as Northerne and Easterne winds to the Corne and fruits they cause them to dwindle away or to prove little and lanke 1 Cor. 8.1 If love edifieth and builds up Christians divisions pull down when men are divided they seldome speak the truth in love and then it doth little good Acts 9.31 when it s spoken in love then Christians grow and grow up into Christ in all things Ephes 4.15 7. It furthers their Prayers when men are all of one heart there is much sweetnesse and strength in their prayers Acts 4.24 They lift up their voice to God with one accord all their hearts were as one heart and Vers 31. When they had prayed the place was shaken and they were all filled with the holy spirit Here was a sweet and efficacious prayer all their hearts were in the prayer and all were fill'd with the holy spirit Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift goe and fiâ—st be reconciled to thy brother and then come and offer thy gift Whilest divisions are amongst brethren a prohibition lyes against our sacrificing but when there is peace and unity then Heaven is open for acceptance of our prayers 1 Cor. 7.5 Paul knew what an enemy Contention was to Divine duties and therefore would not have marryed parties refraine the use of the marriage bed without consent of each other if it were upon will and humour it would not further but hinder their prayers So in 1 Pet. 3.7 Husbands must dwell as men of knowledge with their Wives honour them though the weaker Vessels look at them as coheires of the grace of life and why that their prayers be not hindred if there be dissentions their prayers will suffer but if there be love onenesse of heart their prayers will be more spirituall fervent and prevalent 8. It s an honour to the Lord Christ that Christians doe agree they are members of his body and its a disparagement to the head to have the members fall out rend and teare one another this makes Strangers speak and thinke evill of the way of Christ hereby he is dishonoured but when there is one heart among his Disciples when they love one another and are peaceable it s a glory to Christ John 13.35 By this shall all men know that yee are my Disciples if yee love one another Christ would be knowne in the World and have his Disciples knowne from all others and How By love Chrysostome observes he saith not by Miracles and Wonders men shall know you to be my Disciples no they are layd by but by love That is a glorious grace it shewes forth Christ and who are his it is not greatnesse of power but greatnesse of love which declares who are the Disciples of Christ and which honour Christ 1 John 3.10 9. Sympathie with each other if there be one heartednâ—sse among men what is the burden comfort of the one is the burden comfort of the rest as in marriage the sorrows are divided and joys doubled which fal out to persons in that condition and the reason is because they are one flesh have quasi animaÌ„ vnaÌ„ So where there is onenes of heart there is a choyce simpathy the blows wounds losses greifes infirmities of one are the blows c. of all the rest when Peter and John had been imprisoned brought before the councell threatned they went to their one company and told them how they had been used and they were affected with their sufferings and fell to prayer with them Acts. 4.23 24. How sensible were the rich Christians of the poorers burdens pittying and releiving them vers 32. And when Peter was in Prison the Church sympathized Acts 12 But where this is wanting I meane samenesse or likenesse of spiâ—it there will be a rejoycing at their sufferings wrongs and mournings or envying at their good they are divided from others too oft glorie in the infirmities of others and if Gods hand be upon them or theirs they say it s a just judgement of God upon them for their judgments opinions and so add
not depart from mee Hose 3.5 They shall feare the Lord and his goodnesse Prov. 4.5.7 Wee are bid to Get wisedome and understanding Isa 1.17 Learne to doe well And the promise is Isa 54.13 All thy Children shall be taught of God 2 Pet. 3.18 We are commanded to Grow in grace but we can no more make grace to grow in our hearts then the Gardiner can make the tree to growe in the Orchard Therefore the promise is Psal 92.12.13.14.15 The righteous shall flourish like the Palme-Tree he shall growe like a Cedar in Lebanon Those be planted in the House of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing to shew that the Lord is upright Col. 3.5 Mortifie your members which are upon the Earth that 's the command and Micha 7.19 He will subdue our iniquities 3. Make you a new heart that is declare you have a new heart wrought in you Saith Junius God makes the new heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by manifestation I will take the stony heart out of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor lapidis The word heart hath been opened formerly and by it we comprehend and meane the understanding will affections and conscience Stony Or stone heart or stoninesse of heart It s a metaphoricall expression taken from the nature of a Stone and notes out the spirituall stoninesse and hardnesse is in the heart Aug. 1 A Stone is senslesse and stirres not Exod. 15.16 They shall be still as a stone Such is a stony heart it s Cor fine sensu as in Nabal Pro. 23.35 They have stricken me and I was not sick they have beaten me and I felt it not 1 Sam. 25.37 His heart dyed within him and he became as a stone senslesse A stone feeles no weight lay the heaviest burden upon it smite the hardest stroakes it s not sensible of any let a stony heart have a world of sin and guilt in it lying upon it yet no feeling of it Ephes 4.19 Who being past feeling have given themselves over unto lasciviousnesse to worke all uncleannesse with greedinesse They had lost all sense of evill in sin and wâ—nt on without any check let men sweare lye deceive whore c. they feele no evill in it let them be upon the Pikes like the young man in the seventh of the Proverbs going as an Oxe to the slaughter as a Bird to the snare they know not that it is for their lives tell such of danger they are not sensible The Jewes had stony hearts and see how senslesse they were Matth. 13.15 This people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest at any time they should see with c. This is five times more mentioned in the New Testament Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom 11.8 fetch'd all from Isa 6.9 Hence those expressions The unjust knowes no shame Zeph. 3.5 they cannot blush Jer. 6.15 They are impudent Children Ezek. 2.4 Their brow brasse Isa 48.4 2. It s hard and yeilds not strike a stone oft it yeilds not to the stroke In Job 41.24 speaking of the Leviathan he saith His heart is as firm as a stone yea as hard as a piece of the nether c. Brasse Arrows Darts and Speares are as stubble and straw to him they will not enter So is it with a stony heart nothing enters Zech. 7.11 They refused to hearken and pulled away the shoulder and stopped their eare that they should not heare yea they made their hearts as an Adamant stone and that is Lapis indomabilis it will not yeild at all No reproofes threatnings afflictions judgements did prevaile with their stony hearts therefore Isa 1.5 saith God Why should you be stricken any more yee will revolt more and more Cor lapideum est cor indocile immorigerum an unteachable an intractable heart no prayers no teares no truths no arguments no mercies no judgements will conquer it its inexorable Isa 26.10 Let favour be shewed to the wicked yet will he not learne righteousnesse Hence two things 1. Tenacity of opinions principles and conclusions though never so false and corrupt Jer. 8.5 They hold fast deceit Chap. 4.14 O Jerusalem how long shall thy vaine thoughts lodge within thee They thought their worship was right that God was pleased with their inventions and additions that the Lord would not depart from the Temple c. 2. Obstinacy in their ways continuance in their old practises Jer. 17.23 They obeyed not neither inclined their eare but made their neck stiffe that they might not hear nor receive instruction Ch. 5.3 They have made their faces harder then a rock they refused to returne Judges 2.19 They ceased not from their owne doings nor from their stubborne way 3. It resists Lam. 3.16 He hath broken my teeth with gravel stones While a mâ—n thinks to breake the stones with his teeth they coâ—qâ—er by their hardnesse and break the teeth Adamants and other stones repell the force of the stroake and oft breake the instrument which strikes them so doe stony and hard hearts Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and flonest them that are sent unto thee how often would I c. When Christ Preached unto them they yeilded not to his Doctrine but resisted and sought the ruine of his person Luke 4.28 29. All th y in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the City and led him unto the brow of the Hill that they might cast him down headlong Here was the stonynesse of their hearts made evident fully they would not receive Christ but kill him such hearts make men possessed with them 1. Contradictâ—ry to the truth their tongues are busie Rom. 10.21 The Jewes are called a disobedient and gainsaying people they contradicted the Prophets 2 Chron. 36.16 They mocked the Mâ—ssengers of God So Jer. 44.16 As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly doe whatever c. 2. Contentious Rom. 2.8 Vnto them that are contentious and obey not the truth Hard hearts yeild not to the truth but contend against the truth the Pharisees and others did not onely cavill at Christs Doctrine but plotted acted and contended against it and him John 11.47 48. The chiefe Priests and Pharisees gathered a Councell and sayd What doe we if we let him thus alone all men will beleeve on him c. Vers 53. From that day they tooke counsell together to put him to death God told Jeremiah that the Jewes should fight against him Jer. 1.19 and Chap. 26.8.9 You shall find it made good when he had Prophesied against their carnall confidence in the Temple they were gathered together against him lay hands upon
bloody and bitter it were well there were no Sons of Esau in our days men bloody and bitter seeking the ruine of plaine hearted Jacobs If others by their rough speeches and dealings doe shew the hardnesse of their hearts let us by the softnesse of our tongues and bounty of our hands shew the tendernesse of our heartâ— Ephes 4.32 Be kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you 8. It enterteines and reteines the motions and truths of Gods spirit a tender heart will not suffer the spirit to knock long at the doore Bereans received tke word with all readinesse of minde Acts 17.11 and then goe away grieved but it opens quickly and receives the message When the spirit came to Peter Acts 10.19 20. and bade him goe to Cornelius and Preach Christ unto him he went immediately When the Gospell was Preached to the Thessalonians in demonstration of the spirit it s sayd They received it with joy of the holy Ghost That joy of the holy Ghost may as well referre to the holy Ghost it selfe who rejoyced at their speedy receiving the word and spirit in it as to the Thessalonians who had joy wrought in them by receiving of the word 2 Cor. 3.3 the Corinthians had fleshy hearts and they are cald the Epistle of Christ and why because the spirit had writ the Gospell in them with ease Moses had much adoe to write the Law in the Tables of stone but the spirit did it easily in the fleshy Tables of their hearts those truths are written in the heart are held so fast that men will rather loose their lives then loose them Obser 1. A Tender heart is a choice and great mercy where this is the understanding is apprehensive of Divine things the Lord Christ who was without sin and so nothing but tendernesse was quick of understanding Isa 11.3 and the more free from sin our hearts are the quicker our understandings will be Mat. 13.15 Where there is a grosse and hard heart there is an un-understanding heart an unperceiving heart Mark 8.17 On the contrary where a tender heart is there is the clearest understandâ—ng The will is plyable to the truth of the Gospel Rom. 6 1â— Yee have obeyed from the heart that forme of Doctrine which was delivered you and into which yee were delivered The conscience is awake and will not indure the guilt of any sin to lye upon it Peter had sin'd but he goes out and weepes bitterly The affections are lively and stir much towards God David had a tender heart and how strongly did his affections stir after God Psal 42.1.2 As the heart panteth after the water brooks so panteth my soule after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God Psa 63.8 My soule followeth hard after thee and the zeale of thy house c. It s that the Lord intends to write his whol will in Jer. 31.33 I will put my Law in their inward parts and write it in their hearts first he will make them soft and then write in the Law and Gospell It receives discipline correction Jer. 5 3. Thou hast stricken them but they have refused to receive correction they have made their faces harder c. An hard heart doth not receive correction but a tender one doth 2. It is the gift of God he gives this tender heart unto us we can harden our hearts through sining but we cannot soften them being once hardned by any meanes we use Tendernesse of heart is a speciall grace so iâ— onenesse of heart newnesse of spirit and all these are from God who is stiled The God of all grace 1 Pet. 5.10 There is not any grace but what is from God he is the author of it In this case of an heart of flesh he puts his hand into the heart and pulls out the stone and puts in tendernesse He that can turne stones into children Mat. 3.9 is he that turnes stony hearts into flesh and this he doth freely there is no motive of his will Phil. 2.13 His working is of his good pleasure James 1.18 Of his owne will begat he us Not the pleasure of man or his will appeares in this worke God consults not with man about it but doth the work himself I will take away the stone c. It is exclusive and shuts out all Isa 44.3 I will poure floods upon dry ground hence those sweet promises Isa 41.18 I will open Rivers in high places and Fountaines in the mid'dst of the Valeys I will make the Wildâ—rnesse a poole of water and the dry Land springs of water I will plant in the windernesse the Cedar the shittah trees the mertle and the oyle tree I will set in the desart the firre tree the pine and the boxe tree together that they may see know consider understand together that the hand of the Lord hath done this and the holy one of Israel hath created it God softens the heart by dropping his word upon it Deut. 32.2 My doctrine shall drop at the raine c. By the blood of Christ by revealing his free grace c. VERS 20. That they may walke in my statutes and keepe mine Ordinances and doe them and they shall be my people and I will be their God c. HEre is the end of Gods grace and goodnesse towards them with an asserting of such to be his and his promise to be their God Obser God multiplies mercies when he is in a way of mercy when he is giving out promises he gives not one or two but many Jer. 31.33.34 There is an heape of promises so in Ezek. 36.25.26.27.28.29 There be eight or nine promises together Hos 14.4.5.6.7 Promise after promise is given out Isa 60. Is full of sweet promises one after another This is a sweet Subject to meditate upon but I come to open the words That they may walke Walking here is metaphoricall taken from the motion of the body moving by steps from place to place and is applyed to the conversation and life of man in a spirituall sense and imports progresse in the way of God Psal 119.1 In my statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Chukkim notes rites pertaining to the Ceremoniall Law cald also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not onely â—o but Chukkim includes the whole Ceremoniall Law the Seaventie doe sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandement which Mitzuoth properly signifies containing the Morrall Law or Tenne Commandements and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Deut. 4.40 They render Mitzuoth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chukkim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.15 Paul calls Chukkim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of Commandements in Ordinances Mine Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishphatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements these some refer to the outwaâ—d policie of Israel their civill estate but statutes and
but doing the will of the Lord Christ 4. It is not from mans strength but Gods grace that any walke in his statutes keepe his Ordinances and doe them I will take away the stony heart give them an heart of flesh and put a new spirit within them that they may walk keep and doe Man is a feeble impotent Creature he cannot thinke a good thought make an haire white or black and how then can he walke in the Statutes of the Lord Satan is powerfull and politick he makes strong assaults and such as that if God did not assist by his grace we should fall every moment hence those expressions of David Ps 119.5.35.36 Moses and the Covenant of works cald for obedience contributed no strength but God in Christ gives strength to do what is cal'd for Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them Heb. 13.20.21 5. Gods statutes and Ordinances are to be the Saints way to walke in and rule to walk by statutes Ordinances are cal'd wayes paths Jer. 6.16 Young men must cleanse their wayes according to the word Psal 119.9 David would have his steps ordered by the word vers 133. The word is the way to walke in and a rule to walke by we must try all spirits and doctrines by it Isa 8.20 1 Thes 5.21 1 Joh. 4.5 Acts. 17.11 All things we beleive Acts. 26.27 Ephes 2.20 John 20.31 Gal. 1.8 All things we practice 2 Tim. 3.15.17 Eccles 12.13 Mat. 28.20 What God and Christ command must we observe not what others Isa 8.11 Walk not in the wayes of this People not in the light of our owne fire Isa 50.11 Not after customes of men Acts 21.21 6. Those God reneweth by grace giveth newnes and tendernes of spirit unto he lookes they should make progresse in his wayes keepe in mind his Ordinances and doe them exactly fullfill them Deut. 6.17 You shall diligently keepe the Commadements of the Lord and his Testimonies and statutes Psal 119.4 Thou hast commanded to keepe thy precepts diligently The Hebrew is Valde greatly the Septuagint vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Nimis too much which Expressions shew that we should endeavour to the utmost to keep them God expected they should keep the Sabbath exactly Isa 58.13 And so the rest of his commands They shall be my People and I will be their God These words have two things in them 1. Gods asserting them to be his people 2. A gracious promise to be their God You have these words often mentioned in the Book of God once in Levit. 26.12 Seaven times in Jeremiah Chap. 7.23 11.4 24.7 30.22 31.1.33 32.38 Foure times in our Prophet Ezekiel Cha. 36.28 37.23.27 And here in this Vers Once in Zacharie Chap. 8.8 Twice in the new Testament 2 Cor. 6.16 Revel 21.3 In all they are 15 times set downe which intimates to us that there is great weight in them that they are of great consideration and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be my people Hebrew is they shall be to me in Populum for a People And so I will be to them Lelâ—him in Deum for a God I will shew you 1. What is imployed in these words They shall be my people 2. Whaâ— in the other I will be their Gâ—d They shall be my people 1. They shall acknow edge me to be their God they shall not owne any other God There is difference betweene knowing and acknowledging you may know such an one to be a child but not acknowledge him to be your child you may know such Townes Countries Kingdomes but not acknowledge them yours This phrase My people imports acknowledging God to be theirs Psal 48.14 This God that dwells at Jerusalem that breaks the Ships of Tarshish this God is our God for ever and ever Psal 77.13 Who is so great a God as our God Here is acknowledgement of God not onely to be great but to be their God Isa 25.9 This is our God and we have waited for him Exod. 29.45.46 I will be their God and they shall know that I am the Lord their God That is they shall acknowledge me to be so it s cald vouching God to be their God Deut. 26.17 2. They shall worship me onely Exod. 5.8 Let us goe and Sacrifice to our God not to other Gods when a people is Gods people they are possessed with apprehensions of his glory greatnesse authority over them and infinite worthinesse to be honour'd ador'd admir'd and magnified by them and will say as its Psal 95.6 Oh come let us worship c. And as its Hos 14.8 What have we to doe any more with Idols they would not meddle with the worship of the Nations their owne inventions but they would worship God and him onely Joel 2.27 1 Sam. 12.24 Psal 147.1 Rev. 19.1 3. They shall trust and rely upon me and not any other Gods or armes of flesh Hos 14.3 Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our hands you are our Gods for in thee the Fatherlesse find mercy Zeph. 3 12. Psal 9.10 4. They shall be a People unto me when God takes a people to be his they are holy unto him Deut. 7.6 Thou art an holy people unto the Lord thy God God separated them from the World and other Nations to be holy unto himselfe therefore it follows The Lord thy God hath chosen thee to be a speciall people unto himselfe Levit. 19.2 Hence they were cald an holy Nation Exod. 19.6 5. They shall hearken unto my voyce and doe my will and yeild obedience unto me Jer. 7.23 Obey my voyce and I will be your God and yee shall be my people Josh 24.18 We will serve the Lord for he is our God Deut. 6.17 Psal 50.7.81.8.13 6. They shall love me and lay out their strength for me Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Mar. 12.30 is added With all thy mind If God be ours he must have all Psa 68.28 7. They shall stand for my glory and make my name honourable Isa 43.21 This people have I formed for my selfe they shall shew forth my praise I will be their God These are gratious words and they doe import much 1. The free grace of God in pardoning their sins Jer. 31.33.34 When he speaks of being their God he tells them he will forgive their Iniquity and will remember their sin no more Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sin The word Forgiven signifieth to lift up and take away sin is a great burden when God becometh a God in mercy to a People then he takes off that great Burthen he lifâ— it up carries it quite away and it s hid out of sight and remembrance
house Therefore thou son of man prepare thee stuffe for remooving and remoove by day in their sight and thou shalt remoove from thy place to anothr place in their sight it may be they will consider though they be a rebellious house Then shalt thou bring forth thy fluffe by day in their sight as stuffe for remooving and thou shalt goe forth at Even in their sight as they that goe forth into captivity Dig thou through the wall in their sight and carry out thereby In their sight shalt thou bear it upon thy shoulders and carry it forth in the twylight thou shalt cover thy face that thou see not the ground for I have set thee for a signe unto the house of Israel And I did so as I was commanded I brought forth my stuff by day as stuff for captivity and in the Even I digged through the wall with mine hand I brought it forth in the twy light and I bare it upon my shoulder in their sight EZEKIEL having been in a vision at Jerusalem seen and hazard many remarkeable things which he declared to them of the captivity here the word of the Lord came afresh unto him and he is put upon doing those things which might convince Zedekiah and others of the sad judgements comming upon them In the Chapter be three things in generall observeable 1. A Prophesie of Zedekiahs carrying into captivity with the Cittizens of Jerusalem to the 17. vers 2. The miserable condition of the people preceding and following the captivity of the King and people from vers 17. to 21. 3. A confutation of those who mokct at the judgements of God threatned by the Prophet from the 21. to the end In the first part you have 1. A type set out in the six first verses 2. The application of the type from thence to the 17. It s a question to whom these words of the Lord doe refer Thou dwellest in the midst of a rebellious house c. Our prophet was in Babylon and before the captives there he was to remoove in their sight and this was not to give them hopes of any speedy returne out of Babylon but to quiet their disturbed minds for these typicall actions of the Prophet in carrying out his stuffe and digging through the wall c. have a double aspect one towards them at Jerusalem to evidence to them that their captivity was at hand another towards these alreadie in captivity which was to comfort them in leting them see what heavy judgements they had escaped being safe there in Babylon though burdened with some difficulties The scope is to shew the certainty of their suffering and destruction at Jerusalem and their advantage who were come to Babylon and freed from the judgements were coming upon the other Thou dwellest in the midst of a rebellious house Hebrew is a house of rebellion a Familie Nation people who are rebellious imbittering exasperating Which have eyes to see and see not Eares to heare and hear not Some take the sight for the understanding the eare for the will for these two senses are the servants of those faculties and as the eye and eare are delighted with light and sweetnesse so the understanding and will but these men were spiritually bliâ—d and deafe they neyther heard nor saw as they might have done They might have seen Gods goodnesse to them in bringing them from Jerusalem in causing them to hearken to Jeremiahs couâ—sell in planting them in Babylon in procuring more fâ—vour fâ—om the Babylonians then the condition of captives did require they might have understood by the Pâ—ophets visions and words spoken to them what the Chaldaeans should speed ly doe to them in Canaan what bloody and fieâ—y judgements they were bringing upon the City Temple people and whole Land They did not see inwardly they considered not what God did said nor what they were to doe Obser 1. Wicked men neyther see not hear the things of God neyther meecies nor judgements are rightly discerned by them they saw not the mercie they had in a strange Land nor the judgements they escaped in their owne Land Mercies and judgements have much of God in them they speak and speak aloud but wicked men neyther see God nor heare his voyce in his works they are blind and deafe When men see hear and doe not profit by their seeing or hearing then they neyther see nor hear in Scripture sense the more signes threatnings judgements the harder hearted they grow the blinder and deafer they are Wee had need pray unto the Lord to open our eyes that we may see what judgements what mercies we have had that he would bore ouâ— eares that we may here his voyce and repent of our wickednesse 2. The cause of sinners not seeing not hearing is in themselvs For they are a rebellious house Their rebellion was the cause they neither saw nor heard they did contrary to what God required and so blinded their own eyes hardned their owne hearts Isa 26.10.11 Let favour be shewed to the wicked yet will he not learne righteousnesse when the Lords hand is lifted up yet will he not see I feare this is the case of many amongst us God hath given men senses to observe his works and wayes but they eyther doe not or will not observe them they have eyes to see mercies and judgements but they consider them not they have eares to hear the voyce of his Rod and word but they hear not their eyes eares and hearts are taken up and exercis'd about other things which is a dreadfull evill Prepare the stuffe for removing Hebrew is instruments what instruments such were seen in Mat. 10.10 A â—crip a coat shooes a staffe some add a girdle but whether these were the instruments Ezekiel was to prepare I make some doubt this might suffice for his owne travalling but he was to remove his houshold-stuffe vers 5.6 He was to carry it out through the hole of the wall and beare it upon his shoulder This he was to doe for tryall of their spirits they had not been affected with his prophecying and therefore now a visible signe is added and what then It may be they will consider when they should see the prophet removing from place to place digg through the wall goe out in the night cover his face c. these things were likely to affect them actions are more observeable then words they make deeper impressions If some cheife man in a City should pack up all his stuffe breake through the walls of the City in the night carry all he had away what strange effects would it cause in the hear s of men The Lord is very patient towards a sinfull and rebellious people Obser 1. he tryeth variety of wayes to doe them good visions prophesies signes they had before here again the prophet must doe strange things to see if they will be apprehensive of danger repent and prevent judgments this is the way of God with sinners
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
Land of Chaldea he must tell the Captives what should befall the Jewes at Jerusalem and in the Land of Israel They shall eat their bread with carefullnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes care griefe feare which commonly attend one the other the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with want before they rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want is a great affliction And drinke their water with astonishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stupescere admirari The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum interitu desparing of deliverance and life Chalde Cum stupore the French En desolation That her land may be desolate Judaea was the choycest of Lands a paradise to other Countries it abounded with milke honey corne oyle wine cattel silver gold and other pretious things but now it was to be laid wast now it should be stript of its inhabitants of its plenty and treasure the Hebrew is a plenitudine sua Because of the violence of them that dwell therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes injury Tyranny spoyle The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the wickednesse of them c. The Lord puts his servants oft upon troublesome service Obser 1. and sad actions for the conviction and benefit of others here Ezekiel must eat his bread with quakeing and drink his drinke with trembling he must dig through the wall and bear his stuffe upon his shoulder goe out at even cover his face remove his stuffe which were burdensome actions and Chap. 4. He must lye upon his left side three hundred and ninety dayes and then upon his left side forty dayes he must eat bread bak'd with Cowes dung and Chap. 5. He must shave his head and his beard make himselfe bald and unsightly So Hosea he must marry a Wife of whoredomes Chap. 1.2 Jer. 27.2 He must make yokes and bonds and put upon his neck These things were to signify what God would doe unto the Nations bring them into subjection to Nebuchadnezzar 2. It s Divine pleasure that when typicall and dark things are given out to the Prophets that they should make them knowne to the People Ezâ—kiel must tell the people what was in it that he eat his bread and drank his drinke in such a manner So for his digging and removing he must tell them what Mystery was wrapt up in it Say unto them this burden concerneth the Prince vers 10. here vers 19. Say to the people c. It s the duty of those are teachers in the Church to open things are mysterious what they meane and signify 3. God can mingle sorrowes with our comforts and make our choice comforts comfortlesse comforts they shall eat their bread with carefullnesse and drinke their drinke with astonishment God wouâ—d bring an enemy to the gates of Jerusalem and put them to such streights that they should neyther eat nor drinke with any comfort feare carefullnesse and astonishment would be gravell in there bread and gall in their drinke Adams comforts in Paradise were soone dampt Psal 127.2 To eate the bread of sorrowes Gen. 3.17 In sorrow shalt thou eat bread of sorrows was his bread and is his Childrens bread to this day onely some times God puts in more sorrow then at others there is bread of affliction 1 K. 22.27 Bread of mourners Hos 9.4 Here God would put in much sorrow affl ction and mourning quakeing trembling care and astonishment should possesse them their plenty should be turn'd into scarcity for wine they should have water and very little of that too for the finest of the wheat flower they should have bran and not their bellies full of that 4. It s sin the sin of Injustice oppression which cause God to lay wast a plentifull land that her land may be desolate from all that is therein because of the violence of them that dwell therein It s observ'd that the Jewes were and still are a covetous people It was their covetousnesse put them upon unjust acts of oppression and violence and God upon just judgements of Famine and desolation Psal 107.34 He turnes a fruitfull land into barrennes for the wickednesse of them that dwell therein Mans wickednesse moves the Lord to lay plentifull and pleasant lands wast yet it s made their act Zech. 7.14 They layd the pleasant land wast they were the procreant cause they begat sin sin begat judgement and judgement begat desolation VERS 21.22.23.24.25.26 27 28. And the word of the Lord came unto me saying Son of man what is that proverb that yee have in the land of Israel saying the dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverb to cease and they shall no more use it as a proverb in Israel but say unto them The dayes are at hand and the effect of every vision For there shall be no more any vain vision nor flattering divination within the house of Israel For I am the Lord I will speak and the word that I shall speak shall come to passe it shall be no more prolonged for in your dayes O rebellious house will I say the word and will performe it saith the Lord GOD. Againe the word of the Lord came unto me saying Son of man behold they of the house of Israel say the vision that he seeth is for many dayes to come and he prophecyeth of the times that are far off Therefore say unto them Thus saith the Lord GOD. There shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God IN these verses you have the third part of the Chapter a confutation of those made an ill construction of the Prophets Prophesieâ— One kind of men gave no credence at all to what was Prophecyed but derided the Prophets saying when were you in Heaven or who told you the mind of God you are deceivers if any such thing had been as you speak of it had taken place ere this but nothing is done therefore we will not beleeve you Another kind of men were perswaded the Prophets spake truth but it was at a great distance long ere it was to take place and therefore grew secure Hence the Lord commands the Prophet to let them know that his words should certainly and shortly come to passe In the words consider 1. A complaint of a Proverbe What is that Proverbe which you have in the Land of Israel Vers 22. 2. The mention of the Proverb The dayes are c. V. 22.28 3. The confutation of it Vers 23. I will make this Proverbe to cease and they shall no more use it as a Proverbe in Israel c. 4. A confirmation of that confutation 1. From the Lords proceeding with the false Prophets and their vaine visions and flattering Divinations They should cease Vers 24. And 2. From the promise of making good his word and that speedily
have cald the people to repentance declared the judgements of God to have been at hand interceded mightily with the Lord for them and if possible have prevented judgement but these things they did not Ezek. 34.4 The diseased have yee not strengthened neither have you healed that which was sick neither have you bound up that which was broken nor brought againe that which was driven away nor sought up that which was lost When the people made a Calfe and worshipped it there was a great gap made in the Law in the true worship of God and now wrath was comming out and God would have destroyed them had not Moses stood in the breach to turne away his wrath Psal 106.23 Gaps therefore are the breaches which sins make Nor made up the hedges Hebrew is Non sepivistis sepem yee have not hedged a hedge Vulgar Non apposuistis murum yee have not set up a wall against all incursions This is a metaphor taken from Gardens Orchards Vineyards and Inclosures which having hedges made about them are secure from Swine and beasts breaking into them these Prophets in stead of making hedges for their defence they made gaps for their enemy The hedge about a Church and State is Divine protection sound Doctrine pure worship holinesse of life and execution of Justice and when there is a violation of either of these the hedge is broken downe and the way to make up the hedge againe is by fasting prayer and hearty repentance these Prophets minded neither sound Doctrine pure worship holinesse of life nor cald upon authority for execution of Justice there was a generall violation of all things in the Church and State and they layd it not to heart they neither fasted prayed nor repented but increased the violations trod downe the hedge more and made the gaps wider Ezek. 22.30 I sought for a man among them that should makâ— up the hedge and stand in the gappe before me for the Land that I should not destroy it but I found none To stand in the Battaile in the day of the Lord. Their care should have been for the peoples good that when the day of the Lords fury and judgements came he should war against his people they might have been able to stand By Battaile understand not onely the Seidge they endured by the Babylonians but all â—fflictions and miseries which befell them and had the Prophets been faithfull to them the day of the Lords wrath would have been their day of repentance and so they might have stood and not fallen Obser 1. That peoples sins make way for judgements to come in upon them they break downe the wall and the hedge they make gaps and breaches they unfortifie a City unhedge the Vineyard and unarme a State Exod. 32.25 When the people had sinned Moses saw that they were naked a City now without walls an Army without Armes they lay open to the winds and stormes of Divine wrath 2 Chron. 28.19 Ahaz made Judah naked and how he transgressed sore against the Lâ—rd by his sinfull courses he brake downe the hedges and walls of protection and so made them a naked people Gods people have their hedges and fences about them Job 1.10 Hast thou not made an hedge about him and his house Isa 5.2 His Vineyard was fenced and walled Vers 5. and if they were carefull to fly sin their hedges would be without gaps their walls without holes but when they sin they make gaps and holes and the greater their sinnes the greater breaches still are made in them When David fin'd in numbring the people 2 Sam. 24. what a wide gap made he for the pestilence to come in and destroy seventy thousand When Vzzah made a breach in Gods Law by his sinne he made a gap for Judgement to come in upon himselfe Sin is a breach Isa 30.13 and ever makes way for judgments to enter Psal 89.31 32. If they breake my Statutes and keep not my Commandements then will I visit their transgression with a rod and their iniquity with stripes When they breake Gods Laws he will break them with his rods Mich. 7.13 The Land shall be desolate because of them that dwell therein for the fruit of their doings by their sinfull actions they breake the bounds and by my just judgements I will make them desolate Hos 12.1 Ephraim dayly increaseth lyes and desolation How desolation By his lyes his lying pretences and practices he makes breaches for desolation to come in Isa 42.24 Who gave Jacob for a spoyle and Israel to the Robbers Did not the Lord he against whom we have sinned For they would not walke in his wayes neither were they obedient to his Lawes 2. It s the duty of the Prophets and servants of the Lord when gapps and breaches are made to goe up into them and make them up they are to stand between the people and Gods judgements when the people had find greatly and made way for soar judgements to come in upon them Exod. 32. Moses ascends into the gapp and makes up the breach he sets upon God by prayer and uses strong arguments to dâ—vert his wrath he besought the Lord his God and said Lord Why doth thy wrath waxe hot against thy people which thou hast brought forth out of the Land of Aegypt with great power and with a mighty hand wherefore should the Aegyptians speake and say for mischeife did he bring them out to slay them in the Mountaines and to consume them from the face of the Earth Turne from thy fierce wrath and repent of this evill against thy people Remember Abraham Isaac and Israel thy servants to whom thou swearest by thine owne selfe and said'st unto them I will multiply your seed as the starrs of Heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever And the Lord repented of the evill which he thought to doe unto his people Here was a true Prophet that stood in the breach and turned away wrath It was the practice of the good Preists and Prophets to doe so Numb 16. When the people murmured made a breach for the plague to come in upon them Aaron tooke his Censer fire from the Altar put in Incense hasted into the Congregation and made an attonement for the people and stood betweene the dead and the living and stayed the plague see Deut. 9.24.25.26 When Ezekiel saw the Slaughter-men sent out to slay young and old without pitty he steps into the gapp and saith Ah Lord God wilt thou destroy all the residue of Israel Ezek. 9.8 in thy powring out thy fury upon Jerusalem Jeremiah was so frequent in the gap deprecating judgements interceding for mercy that the Lord forbids him to pray for that people Chap. 14 11. Chap. 7.16 Pray not thou for this people neyther lift up cry nor prayer for them neyther make intercession to me He usd to pray to cry to intercede 1 Sam.
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
hast written take away my life thou are now wroth with thy people about to slay them Lord forgive them spare them else destroy me and blot my name out of the Book thou hast written as our practice is This sense I condemne not but something more some Interpreters finde in the words this Writing of the house of Israel they interpret the Book of life in which the names of all true Israelites were written Phil. 4.3 Whose names are in the Book of life Dan. 12 1. Every one that should be found written in the Booke Luke 10.20 there is mention of names written in Heaven Revel 13.8 It s cald the Lambs Book of life so Revel 21.27 Contrary to this is writing their names in the earth Jer. 17.13 Those depart from the Lord shall be written in the earth The meaning then of the words must be of this nature these false Prophets thinke themselves to be my servants that their names are in my Book they say the Lord hath sent them that they have my spirit doe declare my will and honour me much among my people and you thinke them also happy men that their names are written in Heaven that if any be saved they shall but they neither are nor shall be ever written in any Book accounted among my faithfull ones they are Hypocrites shall be discovered and discarded for ever In Psal 69.28 you have such an expression Let them be blotted out of the Book of the living and not be written in the Book of the righteous There were many who appeared to others to be written in the Booke of life but the Prophet prayes rhat the Lord would make it evident some way or other that they were not there Here the Scripture speakes Ad sensum opinionem hominum non ad veritatem rei God blots men out of the Book of life when he declares by some dealings of his with them that they are not accepted of him here Gods hand should be upon them they should not be among his people have communion with them or him in any Ordinance of his and this was evidence they were not in his Book in that they should not come into the Land of Canaan that they should not be written in the writing of the house of Israel Neither shall they enter into the Land of Israel This is the third particular judgement The Land of Israel hath many Eulogies in Scripture The Jewes were as dead men when they were in Babylon Ezek. 37.10.12 it s cal'd The Land of the living Psal 27.13 David had fainted but that he hoped to see the goodnesse of the Lord in the Land of the living People that lived in other Lands were dead men they had deafe dumbe dead gods and deadly worship but the Jewes had the living God their God and lively worship Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Land of uprightnesse Psal 143.10 Where were the best Lawes that ever Nation had A Land of delight for so the Hebrew is Dan. 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Land which was the glory of all Lands Ezek. 20.6 The Land of Immanuel Isa 8.8 Where Immanuel was promised borne lived preached wrought his miracles and shewed his glory into this Land must not they come they prophesied that within a few yeares all should returne into this Land but Ezekiel from the Lord tells them that after seventy yeares they shall not return into their Countrey nor enter into Heaven whereof this was a type Captivity was a little death and to be in a Land of dead ones was another death and never to enjoy the Land of the living nor the living God this was the sting of death It was lawfull for strangers to come into the Lâ—nd of Israel 2 Chro. 2.17 there were an hundred fifty three thousand six hundred at once in the Land and yet these Prophets might not come in The Lord is against evill Prophets Obser 1. and that is a dreadfull thing There are severall things which makes God to be against them 1. They abuse his Name and Authority saying The Lord sent them Vers 6. If any man should abuse the Name of a Prince of Parliament and say they sent them to speake or doe any thing and they did not what injury were this unto them how would they take it much more is it a wrong to the Lord who is greater then they 2. Their Prophesies are lyes vanity the thoughts of their owne heads and conceptions of their owne hearts Vers 2 3 7. and so contrary to the truths of God 3. They prejudice the designe of God by the true Prophets By them the Lord made knowne his displeasure against the wayes of sinners convinced them of the evill of their doings and drew them to repentance Jer. 25.3 4 5. the Prophets sayd Turne from the evill of your doings and dwell in the Land but the false Prophets discredited them disparaged their prophesies and cryed peace 4 They deceived the people with their falshoods filled them with vaine hopes Ver. 6. and so strengthened in them their evill wayes and incouraged them to their owne destruction 5. They grieved the spirits of the godly they made their hearts ake as the false prophetesses did Vers 22. They made the hearts of the righteous sad 6. They were evill themselves Jer. 23.11 Both Prophet and Priest are prophane yea in my house have I found their wickednes saith the Lord they corrupted the worshippe of GOD with their inventions God had cause enough to be against them it is very sad yea dreadfull to have God against one I that know the secrets of all hearts I that am holy and hate all sin I that keep an exact account of all their wayes I that am infinitely just and must punish all wicked ones I that am infinitely powerfull and can destroy with an everlasting destruction I even I am against you Rom. 8.31 If God be for us who can be against us When God is for a man all is safe who ever attempts to hurt David had many against him Psal 118.10 All Nations compassed me about 12. They compassed me about like Bees they swarmed about him and had their stings ready thrust out to sting him to death but he had God with him for him and therefore saith Vers 14. The Lord is my strength and song and is become my salvation but had God been against David one of those Bees would have been his death who ever the Lord is against hath many enemies and few friends all in Heaven all in Earth are against that man 2 Those Prophets or people the Lord is against he puts forth his power to punish Behold I am against you and my hand shall be upon you Jer. 28.15 16 17. God was against that false Prophet Hananiah and his hand was quickly upon him Heare saith Jeremiah unto him the Lord hath not sent thee but thou makest this people trust in a lye therefore thus saith the Lord Behold I will cast
thee from off the face of the Earth this yeare thou shalt dye because thou hast taught rebellion against the Lord So Hananiah the Prophet dyed the same yeare God was against Ahab and spake against him 2 Chron. 18.22 and the next tydings you heare of him is his death by the hand of the Lord Vers 33.34 So Levit. 20.3 I will set my face against that man and will cut him off If Gods face be against a man he will put forth his hand to destroy that man from before his face and Chap. 26.17 I will set my face against you and yee shall be slaine before their enemies Ananias and Saphira had God against them for their wilfull lying and presently his hand was upon them Acts 5. Gods judgements are cal'd his hand 1 Pet. 5 6. his mighty hand and if that fall upon any it will break them to pieces 3. The fruits of Gods displeasure are very grievous First they are shut out from the assemblies of Gods people they shall have no communion with the Saints those are deare to God All Davids delight was in them Psal 16.3 and when he was a little put by comming at the Assemblies of Gods people how did it trouble and afflict him Psal 42.1 2 3 4. As the Hart panteth after the water braâ—kes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God My teares have been my meat day and night while they continually say unto me Where is thy God When I remember these things I pâ—wre out my soule in me for I had gone with the multitude I went with them to the house of God So in the 84. Psalme how did he long for communion with God and his people in the Sanctuary his soule longed and fainted for the Courts of the Lord his heart and flesh cryed out for the living God Vers 2. he counted a day in the Lords Courts better then a thousand he had rather be a doore keeper there then a favorite in Sauls house David knew there was much good to be had in the assemblies of Gods people and therefore he prized them so and was impatient of absence from them In the assemblies men have communion with God there his glory is seen Psal 29.9 In his Temple doth every one speake of his glory Psal 68.24 They have seene thy goings O God in the Sanctuary There his wisedome his power his mercy his truth his glory are evidenced the treasures of his grace opened and dispensed spirituall life begotten and maintained drooping soules are comforted raysed ravished there we admire adore magnifie and glorifie God there we heare of our duty towards God and man there we have fellowship with the Saints interest in their affections gifts graces counsels comforts admonitions exhortations and prayers in the Assemblies of Gods people you have the presence of God of Christ the spirit and the Angels 1 Cor. 11.10 and what a soar judgement is it to be shut out from these assemblies blesse God for your liberties be thankfull for all the good you have in the Assemblies and walke so that you may honour truth and the God of Assemblies 4. Many that in their owne and the Worlds esteeme goe for true Prophets Saints will be in Gods time discovered to be Lyars Hypocrites false themselves thinke and others also that they are written in the writing of the house of Israel in the Book of life but their names were never there The Jewes sayd they were Abrahams seed God their Father but they were found false they were of their Father the Devill VERS 10 11 12 13 14 15 16. Because even because they have seduced my people saying Peace and there was no peace and one built up a wall and loe others dawbed it with untempered morter Say unto them that dawb it with untempered morter that it shall fall there shall be an overflowing showre and yee O great Hail-stones shall fall and a stormy wind shall rent it Loe when the wall is falne shall it not be sayd unto you Where is the daubing wherewith yee have daubed it Therefore thus saith the Lord God I will even rent it with a stormy wind in my fury and there shall be an overflowing showre in mine anger and great Hailestones in my fury to consume it So will I breake downe the wall that yee have daubed with untempered morter and bring it downe to the ground so that the foundation thereof shall be discovered and it shall fall and yee shall be consumed in the midst thereof and yee shall know that I am the Lord. Thus will I accomplish my wrath upon the Wall and upon them that have daubed it with untempered morter and will say unto you The Wall is no more nor they that daubed it To wit the Prophets of Israel which prophesie concerning Jerusalem and which see visions of peace for her and there is no peace saith the Lord God THE words before you present to us two things 1. The sinne of the false Prophets Viz. Seduction They have seduced my people and the manner how by saying peace by building and daubing a Wall with untempered morter Vers 10. 2. Gods proceedings with them and their Wall he will send a storme overthrow their Wall shame and confound them in the following Verses Because even because Hebrew is For that even for that the words are doubled and so emphaticall the like you have in Levit. 26.43 Because even because they despised my judgements Seduced Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil errare fecerunt have caused to erre Vulgar is deceperint have deceived French Qu' ils out deceu mon peuple but causing to erre sets out the sense of the word more fully 2 Chron. 33.9 Manasseh made Judah and the Inhabitants of Jerusalem to erre the false Prophets seduced him and he seduced them seduction is when men are led aside from the right way and upon false suggestions are carryed into a wrong way beleeve lyes and practice answerably Amos 2.4 Their lyes caused them to erre after the which their Fathers have walked Saying Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus because it preserves things Psal 37.11 The meeke shall delight themselves in the abundance of peace places persons intire whereas Warre wasts and consumes all Peace among the Hebrewes notes freedome from Warre tumults a quiet condition of life and all kind of outward happinesse therefore the Jewes when they wish happinesse to a man they wish him peace These Prophets told them in Babylon that they should have liberty and quick returne and their hearts desire in the Land of Judea they told those there that they should not need to feare Nebuchadnezzar or any forces of his they should live in safety be fat and flourishing wanting nothing One built up a Wall The word for one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste or ipse Junius hic
the wind and weather tryes their buildings the Prophets here goe under the notion of builders and they had made their building and God would trye it Nebuchadnezzar with all his Forces should come like an overflowing showre great strong hailestones a stormy wind and if their wall could stand then and their morter endure it would be evident that they were wise builders had made a firme wall 1 Cor 3.13 Every mans worke shall be made manifest and the fire shall try every mans worke of what sort it is the work here is interpreted of Doctrines and Opinions taught and held they shall be tryed by fire either of affliction or of the spirit the Word of God 8. God hath variety of ways and meanes to try mens works he hath showres hailestones winds 9. It s impossible for false Prophets to avoyd the judgements of God they and their worke must suffer see what is said in the 15. and 16. Verses I will accomplish my wrath upon the wall and upon them that have dawbed it to wit the Prophets of Israel Gods judgements against them are sudden irressistible and unavoidable they are likned to showres hailestones and stormy winds which come suddenly assault strongly and cannot be avoyded and God saith in the 13 Vers He will rend their wall and worke in anger and fury if he will rend who can preserve if he will teare in pieces who shall deliver Psal 50.22 10. What ever Doctrines Opinions Tenets false Teachers and Prophets doe deliver to scatter among the people shall come to nought They built a wall dawbed it with untempered morter but Vers 11. Say unto them it shall fall God had determined the ruine of this wall of all the false prophesies they had delivered the Doctrines of men are w ndy unstable and vanishing things Acts 5.36 37 38. Gamaliel tells of one Theudas who boasted that he was somebody a Prophet and vented his owne opinions amongst them and drew four hundred men after him and this false Prophet with his prophesies and followers were scattered ruined and brought to nought after him Judas of Galilee drew away much people with his perswasions and pretences and he perished and those obeyed him were dispersed and then presents to the Councill where he was speaking the Apostles and their Doctrine saying Refraine from these men and let them alone for if this counsâ—ll or this worke be of men it will come to nought you have seen the end of Theudas and Judas of their Counsels Opinions and works they being from men are fallen with the men but if they had been of God they would have stood as he speakes of the Apostles Doctrine if it be of God yee cannot overthrow it Men may venture build upon Divine truths they have a Divine arme to support them but humane Opinions Doctrines if we confide in we shall greatly be deceiv'd they and we shall fall together Bâ—by on you know was supported by false Docteines fals worship fals Government fals Miracles and lying wonders as you may observe in the Revel and Chap. 18.2 you heare Babylon the great is fallen is fallen and Rev. 19.20 The Beast was taken and with him the false Prophets that is the Pope and his Clergy they desired and endeavoured the standing of their Kingdome but being upon a false foundation it fell Psa 112.10 The desire of the wicked shall perish not onely their desires but Doctrines Prophesies endeavours shall perish 11. False Prophets and Teachers shall be discovered and they and their worship exposed to laughter and scorne When the wall is fallen shall it not be sayd unto you Where is the dawbing wherewith yee have dawbed it you have made a goodly Wall such an one as could not indure a showre yee are Imposters have deceived us and others thus should they be detected and derided There were many false Prophets in Ahabs dayes they were great with Jezabel and Ahab and made use of their power to cut off the true Prophets but Elijah calls them forth to a Sacrifice some eight hundred and fifty of them where they were discovered to be Lyars Seducers and laughed to scorne before all the people 1 Kings 18. those Prophets bade Ahab goe up to Ramoth-Gilead and prosper how ashamed were they when Ahab was slaine and the Soldiers returned with losse of their King and the day what cause had these Prophets to blush when God brought Nebuchadnezzar to beseidge the City when the walls were broken downe and they discovered to be false Prophets and their foundation with which they upheld the hope of this people to be lyes flatteries and false Divinations VERS 17 18 19 20 21 22 23. Likewise thou Son of man set thy face against the daughters of thy people which Prophesie out of their owne heart and prophesie thou against them And say Thus saith the Lord God Woe to the Women that sow Pillows to all armeholes and make Kerchiefs upon the head of every Stature to hunt soules will yee hunt the soules of my people and will yee save the soules alive that come unto you And will yee pollute me among my people for handfâ—ls of Barley and for pieces of bread to slay the soules that should not dye and to save the soules alive that should not live by your lying to my people that heare your lyes Wherefore thus saith the Lord God Behold I am against your pillowes wherewith yee there hunt the soules to make them flye and I will teare them from your armes and will let the soules goe even the soules that yee hunt to make them flye Your Kercheifs also will I teare and deliver my people out of your hand and they shall be no more in your hand to be hunted and yee shall know that I am the Lord. Because with lyes yee have made the heart of the righteous sad whom I have not made sad and strengthened the hands of the wicked that he should not returne from his wicked way by promising him life Therefore yee shall see no more vanity nor Divine divinations for I will deliver my people out of your hand and yee shall know that I am the Lord. WEE are now come to the second part of the Chapter which is a Prophesie against Women Prophetesses and here as before you have their judgements and the sins layd downe causing those judgements The judgements are in the 17 18 20 21. 23. Verses the sins moving God to be against them and to proceed so with them are in the 17 18 19 22. 23. Verses the judgements and sins are intermingled in the severall Verses In Israel had been some true Prophetesses as Deborah and Huldab now there were many falâ—e Prophetess s and the Prophet is commanded to turne his speech against them Set thy face against Once before you had this phrase Chap. 4.3 where the Prophet was to set his face against Jerusalem here it is against the Women be thou an adversary unto them and prophesie against them
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern
graciously tels them he would gather them out of the Countries and bring them back to Jerusalem 1. Quest By whom did the Lord gather them bring them to this Land againe Answ By three men especially whose names are very observeable Ezra Nehemiah and Zerubbabel Ezra signifieth a helper and he was a speciall helper of them under God out of Babylon Ezra 7.6 Nehemiah is the consolation of the Lord and he brought Divine consolation unto them Nehem. 2.18 and was as a God amongst them in conveying and comforting them many wayes as you may observe in the Book beares his name Zerubbabel is as Jerome will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iste princepâ— in Babylonâ— and he that could bring this people out of such a Country and condition they were in had need to be a mighty Prince and so was he therefore Zach. 4.7 no mountainous strength of Devils or wicked men could stand before him Others interpret it one repugnant to confusion and so he was he led the people orderly out of that confused place and condition they were in even unto the holy Land and Divine order they had formerly injoyed there and thus Ventilator babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavit the fanner of confusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluxus Babylonis he brake down the banke of Captivity and made way for the stream to flow from Babylon to Sion 2. Quest The promise here being made to the Captives in Babylon that were brought thither with Jechoniah whether had they any benefit of it that were now at Jerusalem and afterwards carryed Captive with Zedekiah into Babylon Answ Some think none of the Captives with Zedekiah returned or had any benefit of this promise and the reason I find given is because few returned but there may more be sayd for it 1. The promise was not made to them at Jerusalem but to the Captives in Babylon at that time 2. We find many excepted from entring into the Land of Israel after the Captivity Ezek. 13.9 the false Prophets are excluded the Land of Israel and Ezek. 20.38 The Rebels God sayth shall not enter into the Land of Israel and who were the Rebels but those refused to goe with Jechoniah who stayed at Jerusalem and sinned greatly against God and therefore are oft called the Rebellious house the Rebellious Nation Chap. 2. God saith he would plead with them as he did with their Fathers in the Wildernesse when they came out of Aegypt and there they dyed onely two of them entred into Canaan 3. That Chapter in Jeremiah of the good and bad Figges speakes to this businesse it s the 24. of Jeremiah where the good Figs are interpreted of Jeconiah and his Captives God saith he will acknowledge them set his eyes upon them for good bring them againe to the Land and plant them in it c. vers 5 6 7. The evill Figs are interpreted of Zedekiah and his Captives and them God will deliver into all the Kingdome of the Earth for hurt to be a reproach a proverb a taunt and a curse in all places Others conceive that some of Zedekiahs Captives returned to the Land of Israel and the grounds given are these First in the 9. Chap. some were marked that were godly and these being preserved and carryed away it s not probable they should be shut out from interest in that gracious promise I will gather you and give you the Land of Israel whoever were denyed the Land not the godly 2. Cyrus Decree was not restrictive but any Jew might returne 2 Chron. 36.23 Who is there among you of all the Lords people the Lord his God be with him and let him goe up Cyrus gave liberty to any or all to goe 3. I shall adde one thing and it 's that in Jer. 31.8 A great company shall returne thither above 40000. As you may read Neh. 7.66.67 And it 's probable that some of them were of those that Nebuchadnezzar brought with Zedekiah into Babylon Quest 3. Whether the gathering and deliverance of the Church out of Babylon be Typicall and a resemblance of the spirituall gathering and deliverance of the Church in time of the Gospel whether they referr to Christ or no Answ Those great deliverances out of Aegypt and Babylon had something in them representative of the Churches deliverance by Christ Pharoah and Nebuchadnezzar point out Satan that held the Gentiles and Antichrist â—hat held the Christians in bondage till Christ as Moses and Zerubbabâ—l did deliver them Their comming out of Aegypt referrs to the time of Christ and the Gospell if you compare Hos 11.1 with Mat. 2.15 And for the Babylonish deliverance referring to Christ consider Ezek. 34.12.13.14 Where the Lord speakes of gathering and bringing his People from the Countries where they have been scattered to the Mountaines of Israel and then in the 23. 24. ver I will set up one Shepheard over them and he shall feed them even my Servant David he shall feed them and he their Shepheard I the Lord will be their God and my Servant David a Prince among them This one shepheard this David this Prince was Christ As is generally agreed upon by interpreters and Job 10.11 Christ tells them he is The good Shepheard Namely that one and only Shepheard spoken of in Ezekiel That of Rachel weeping for her Children when they went into Captivity Jer. 31.15 referd to the tyme of the Gospel and had its fulfilling then Mat. 2.17.18 and why their comming out should not also have reference to deliverances under the Gospell by Christ I see not Some interpret those words of Isa 19.1.2 Maldon Tollet The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken hearted to proclaime liberty to the Captives c. to be meant literally of the Babylonish Captivity And you know how the Lord Christ Luke 4.21 saith This day is this Scripture fullfilled in your eares Obser 1 The Lords eye is upon his People he takes notice of them where ever they bee let them be in Babylon in the severall Countreys thereof he observes them Father when their Children are scattered here and there cannon take any notice of them they are out of their sight it 's not so with God let his Children be among Heathens as now the Jewes were among Lyons as Daniel was among waters and Fishes as Jonah was let them be where or in what condition soever he sees them observes considers them Proverbs 15.3 The eyes of the Lord are in every place not of some one Countrey as Judea Aegypt Babylon but in every place of the World 2 Chron. 16.9 His eyes run to and fro throughout the whole earth to shew himselfe strong in the behalfe of his Gods eying of his is not a bare intuition but in order to their assistance to doe them good to put out strength from them 2. In low
and miserable conditions God sends in hope and helpe they were now stript naked of all their comforts amidst Barbarians in a servile sinking condition saw no likelyhood of bettering their condition being under the hand of a potent and severe Adversary yet now hope and helpe comes in I will gather you you that are Captives desolate more low and miserable then ever you were even you will I gather thus God lets in comfort to them in their comfortlesse estate and its Gods way to doe so When the Israelites cryed in Aegypt by reason of their bondage when they were sorely afflicted saith the Text God heard them remembred them looked upon them and had respect unto them Exod 2.24 25. And in the next Chapter he appeares to Moses tells him he had seen their affliction knew their sorrows and was come to deliver them vers 7 8. When people are outwardly or inwardly low its Gods method frequently if not constantly to afford reliefe Psal 116.6 I was brought low and he helped mee He was low in Sauls dayes low in Absoloms but the Lord helped him When power is gone from a people and none to be found in publique or private to help a people then are they in an afflicted miserable condition yet then God affords helpe Deut. 32.56 So Nehem. 9.27 In the time of their trouble when they cryed unto thee thou heardest them from Heaven and according to thy manifold mercies thou gavest them Saviours When the Jews were brought low by Haman and at the borders of death all of them God appeared in Esther Abasuerus turned the storme upon Haman himselfe and helped the Jewes in that strait 3. Things which are hard and seem impossible to flesh aâ—d blood are easie unto God How difficult was it to the judgement of those Captives to conceive a returne they were farr from Jerusalem the journeys long and dangerous they at Jerusalem had rejected them they were under a mighty Tyrant the terrour of Nations they were scattered in severall places imployed to servile worke for the profit pleasure of the Chaldeans as digging in their Mines plowing of their Fields dressing of their Vines if they should stirre to get away the King had command of 127. Provinces and could presently raise Forces to fetch them back or cut them off c. These and such like thoughts made it seem difficult if not impossible to them that they should ever returne againe to Jerusalem but the Lord would gather them it was an easie act to him no more then a Shepheard gathering of his Flock into the fold he whistles or sends out his Dogg and presently they all runne into his Fold so when God spake the word mov'd the heart of Cyrus he made a Proclamation for the Jewes to go up to Jerusalem and presently it was done In Ezek. 37.11 You may read the Jewes apprehensions of their conditions they say Our bones are dryed our hope is lost we are cut off for our parts They thought themselves like dead and dry bones that lye in the bowels or on the face of the earth without hope of life or ever returning into their owne Land but by the Parable of the dry bones which at a word of Prophesie were inlâ—veâ—ed raysed and made a great Army God shewed what he could easily doe in things seeming to man impossible and he applyes it to them Vers 12. 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 They conceived it as impossible for them to repossesse their Countrey as for a dead man to live buâ— it was easie with God There is nothing too hard for God he could bring a great Nation out of Sarahs dead womb Gen. 18.14 Jer. 32.27 God tells them that he is the Lord the God of all flesh and then askes them this Question Is there any thing to hard for me Did I not bring you out of Aegipt Laed you through the red Sea through the Wildernesse set you in the pleasant Land and can I not bring you back into it though scattered up and downe in Babylon Vers 37. Behold I will gather you out of all Countries whither I have driven you in mine anger and will bring you to this place and cause you to dwell safely Luke 18.27 Things unpossible with mâ—n are possible with God 4. Lands and Countries are the Lords to dispose of to whom he pleases I will give you the Land of Israel the Earth is the Lords and the fulnesse thereof the World and they that dwell therein Psal 24.1 And he disposes the Kingdomes thereof Psal 115.16 The Earth hath he given to the Sonnes of men There is not a Sonne of man which hath any spot of Earth or Kingdome in the World but the Lord gave it him he rules in the Kingdomes of men he takes them away and gives them to whom he will Dan. 4.31 32. He is God of all the Kingdomes of the Earth Isa 37.16 And Cyrus acknowledged that God had given them all to him Ezra 1.2 Being the Lords he may justly dispose of them as seems good to himselfe This Land of Israel was possessed by Canaan the Son of Cham and called the Land of Canaan but his Posterity for their wickednesse were spued out of it Levit. 18.25 and then God gave it to the seed of Abraham Isaac and Jacob whose name was changed to Israel and thence his Posterity called Israelites and so this the Land of Israel but they through their Idolatry and oppression forfeited this Land and now God had given it into the hands of Nebuchadnezzar after they had possessed it 850. yeares Sin thrusts people out of their Countrey and robs them of their rights and priviledges Isa 13.22 And had not God given them this Land againe they had had little or no right to it God gave it to Abraham when the Canaanites had it and he gives it to the Israelites when the Chaldeans had it 5. The afflictions of the Church though great and grevious yet have their period now Israel was in Babylon their Countrey City Temple Ordinances Publique worship were gone They were amid'st Idolaters prophane blasphemous persons in a polluted place which was very sad yet this condition should have an end God would gather them out from Babylon into the holy and pleasant Land where they should enjoy choice mercies againe God will not alwayes chide The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither keepe his anger for ever Psal 103.9 Here at the beginning of their Captivity Gods heart was relenting and he laid in this gratious promise to refresh them Man when he is offended is not onely angry but bares grudges in his heart seeks revenge and the ruine of them have wrong'd him as Haman Mordecai and the Jewes but it 's not so with God he may be angry for 70 yeares but that is not alwayes for ever Isa 54.7.8 It was but a moment a small moment
God which was from their owne spirits or from Satan the spirit of errours 5. That wicked Prophets are in a dreadfull condition woe is their portion Woe to the foolish Prophets Such meat drink he sent by Jeremiah to Hananiah Chap. 28.16 to Shemaiah Chap 29 32. they are men set out for judgement under malediction appointed to condemnation and utter destruction Jer. 23.15 God tells such Prophets that he will feed them with wormewood and make them drinke the water of Gall. God will deale bitterly with them Jer. 14.15 By Sword and famine shall those Prophets be consumed Rev. 20.10 The Devill the beast and the false Prophets are in the same lake of fire and brimstone tormented continually and eternally By the Prophet some understand the Pope some his Clergy We may take in all false Prophets and Teachers who bring upon themselves swift destruction 2 Pet. 2.1 They should be thrust through by their owne friends when they prophesied Zech. 13.3 Oh Israel thy Prophets are like the Foxes in the Desarts The words hold forth 1. A patheticall exclamation Oh Israel 2. A description of these Prophets They are like Foxes and that we must make out unto you The Land of Israel abounded with Foxes Judges 15.4 Sampson caught three hundred at once Nehem. 4.3 The enemies told the Jews that if a Foxe went up the Wall they built he would breake it downe Cant. 2.15 take the Foxes which shewes their Land had store of them Now the Prophets of Ezekiels dayes are likened to Foxes 1. A Fox is a sublill crafty creature the Serpent and the Fox exceed therein The Foxes craft is knowne in deceiving and catching Fish Poultry Lambs and Fowle Vulpes multa echinus unum novit prover when he is hungry he will lye as dead and so the fowles comming to prey upon him as a dead Carkasse he snaps them and preys upon them for Hares he counterfeits a sporting with them till at last Plerumque septem aditus praparare solet ut possit fallere venetorem Francius he ceaseth upon them he hath many Dens to flye unto and some of them have many entrances that he may more easily deceive the Hunters Luke 9.58 The Foxes have holes False Prophets are subtill to deceive the people they say they are sent of the Lord have seen Visions and make use of his Name Jer. 14.14 Zech. 13.3 Sometimes they did weare rough garments to deceive Zech. 13.4 The true Prophets had such garments Isa 20.2 Sackcloath and hairy Vestments and the false Prophets would imitate them that they might without jealousie the better deceive the people Sometimes they came in sheepes cloathing Mat. 7.15 and spake faire smooth pleasing words they are full of insinuvations windings turnings Rhetorick language to gaine upon people they are deep and pollitick to carry on designes to promote their owne ends they can conforme to men and transforme themselves into variety of shapes 2 Cor. 11.13 False Apostles deceitfull workers transforming themselves into the Apostles of Christ and by this meanes they had advantage to doe what they aym'd at How Foxish was the old Prophet when he set upon the young Prophet Boniface the eighth Intravit ut vulpes regnavit ut Leo mortuus ut Canis 1 Kings 13.18 saying I am a Prophet also as thou art and an Angell spake unto me by the Word of the Lord saying Bring him back with thee unto thine house that hee may eate bread and drinke water but he lyed unto him and so prevailed False Prophets and Teachers have cunning carriage cunning arguments and speech to beguile others with 2 Pet. 1.16 We have not followed cunningly devised fables there were such as did Arrius was one of these Foxes who counterfeited that he was of the same minde with the Orthodox and that he might be received into Communion of the Church againe he subscribed the Nicene Creed and decrees sicut subscripsi ita quoque credo I beleeve as I have subscribed Now he had in his bosome his owne wicked confession which he had writ at home and subscribed with his owne name The Popish Priests and Jesuits what Foxes have they been in Churches and States to advance the Catholique cause In the Easterne parts they shew once a yeare their Converts in white with Palmes in their hands which is a great pollicy to draw others to their way Conizâ—n hath layd downe subtill wayes to cheat a State of its Religion The Prelates had consulted with the Fox when they made the c. Oath to support their tottering Kingdome It were to be wished that there were lesse of the Fox now among the Prophets and more of the Lambe 2. The Foxe is cruel and malitious Animalium hist sacra per Francium Omnis ipsius calliditas tendit ad perniciem reliquorum animalium when he getâ— amongst the poultry the learned observe Non comedit de gallinis nisi prius omnes jugulaverit false teachers and Prophets are Foxes in their cruelty and malitiousnesse Zedekiah smites Micaiah on the cheeke 1 K. 22.24 He dealt injuriously and rigidly with him Jer. 26.8 Shemaiah he stirred up authority against Jeremiah the true Prophet whom he would have put in the stocks and Prison Mic. 3.5 They bite with their teeth and cry peace Ezek. 34.4 With force and with cruelty have yee ruled them 21 they thrust with side and shoulder and with their hornes Jer. 29.24.26 And this would not suffice they proceed to blood Ezek. 22.25 There is a conspiracy of her Prophets in the midst thereof not onely like Foxes but even like Lyons ravening the prey They have devoured soules the Prophets laid their heads together to suck the blood of innocents Lam. 4.13 It was the Prophets and the Preists which shed the bloud of the just in the midst of Jerusalem they were not to meddle in matters of bloud but they incensed authority to doe it they preach'd against them told those had the power in their hand that they should doe God good service in sacrificing such persons So great hath been the malice of wicked Prophets and Priests ever against the Saints that they have never rested till they have gotten their blood shed The Pope and his Preists fill'd Christendome with blood It was the Prelates and preists in Queene Maries dayes that brought so many to the fire and caused that Queene to imbrue her hands in innocent blood 3. The Foxe is greedy of prey he is Animal gulosum night and day Praedis inhiat nec potest saturari So false Prophets they are greedy enough Mic. 3.5 he that putteth not into their mouth they even prepare war against him if they were not fed with the finest and fattest there was no peace no safety Verse 11. The Preists teach for hire and the Prophets Prophesie for money It was not the good of soules that they sought they made Merchandise of them but gaine was in their eyes Ezek. 22.25 They have taken the
treasure and pretious things those they would be sure to lay hands on Isa 56.11 They are greedy doggs which can never have enough and they are Shepheards that cannot understand they all looke to their owne way every one for his gaine from his quarter the words for Greedy in the Hâ—brew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong of soule appetite stomack they presently concoct digest whatever they take in Soules Ezek 22 25. Widows houses Matth. 23.14 It s knowne what great revenues the Popish Priests and Prophets have had in the Kingdomes under the Popish jurisdiction in King Johns days his Revenues were sixty thousand Marks and their 's seventy thousand Balaam was a false Prophet and he lov'd the wages of unrighteousnesse he would have cursed the people of God for reward if God himselfe had not withheld Numb 22. A Cardinall comming to Rome and seeing nothing but offering of moneys at the Election of a Pope sayd Ad hunc modum fiunt Pontifices Romani 4. Foxes are timerous creatures and when danger comes they runne to their holes When storms come they run to covert and shift for themselves so are false Prophets and Teachers 1 Kings 22.25 when trouble came Zedekiah fled into his holes he went from Chamber to Chamber to hide himselfe John 10.12 He that is an hireling and not the Shepheard whose owne the sheepe are not seeth the Wolfe comming leaveth the sheep and fleeth By Wolfe you may understand persecution danger when these approach and looke sternely upon the man hee fleeth nequitia semper est timida 5. The Fox runs up and downe from place to place doing mischiefe night and day Cantic 2.15 Take us the Foxes the lrttle Foxes that spoyle the Vines They ranne from Vineyard to Vineyard they spoyled the Grapes and Vines themselves so false Prophets and Teachers are like them in this they went up and downe in Israel they were at Samaria at Jerusalem Jer. 23.13 14. in Babylon Jer. 29.25 In Pauls dayes there were such who went up and downe from house to house and subverted whole houses teaching things which they ought not for filthy lucres sake Tit. 1.11 and Christ tells us of such who compasse Sea and Land to make one Proselite are not Jesuits and Priests sent into most parts of the World to make Proselites and to spoyle the tender Vines and Grapes where they are 6. The Fox keeps his nature what ever you doe to him or doe with him you may chaine him up but you cannot change him it s questioned whether he can be tam'd if he get loose he is the same againe that ever he was so false Prophets In the Desarts Bacharaboth in the ruptures and breaches of the Hedges through which the Foxes and other beasts entred into the Vineyards some think there is nothing peculiar in these words its ordinary to say the beasts of the field the birds of Heaven and so the Foxes of the Desart but Desart notes places neglected without any fence in those places the Foxes abounded were most hungry and ravening It s a sad judgement to a people Obser 1. when the Prophets degenerate and become Foxes Foxes you know are a cumber a plague to the Countrey where they live and so are false Prophets where ever they come they caused the people to erre and destroyed the way of their paths Isa 9.12 They perverted and gainsayed what the true Prophets gave in they flattered the people and concealed their sins and judgements due to them Lamen 2.14 Thy Prophets have seene vaine and foolish things for thee and they have not discovered thine iniquities to turne away thy Captivity but have seene for thee false burdens and causes of banishment Jer. 50.6 Their Shepheaâ—ds have caused them to goe astray and sobrough destruction upon them Isa 9.16 The Leaders of this people that is Prophets and Priests cause them to erre and what then They that are led of them are destroyed Jer. 12.10 Many Pastors have destroyed my Vineyard they have trodden my portion under foot Foxes destroy Lambs poultry Vines but those destroy soules Bernard sets downe many qualities of false Prophets and Teachers In vita Malachiae they love to heare rule Fastum quaestum aestimant pietatem they thinke them selves happy if they may inlarge their borders they build stately Houses love full Tables exact of the poore looke strangely or bigg upon the inferiour sort and honour great ones they either teach not or teach for their bellies such Prophets are a burden if not destruction to those they are among and when the prophets are Foxes the Princes are Lyons and Judges Wolves Zeph. 3.3 4. 2. It s matter of greife and complaint to Heaven it selfe when the Prophets are subtile coveteous cruell O Israel thy Prophets are like unto Foxes God laid it to heart to see such Prophets amongst them as sought themselves and prey'd upon the people Isa 3.12 O my people they which lead thee or call thee blessed cause thee to erre and destroy the Way of thy paths Their leaders the Preists Prophets Princes did that which affected Heaven and provoked the Lord to cry out O my people Yee have not gone up into the Gapps c. Here the Lord proceeds in accusing these Prophets and this accusation respects 1. Their duty 2. The end of their duty 1. They are accus'd first not to doe their duty and that is set downe in two metaphoricall expressions 1. They went not up into the Gapps 2. They made not up the hedge 2. Not to have minded the end of their duty which was that the people might stand in battaile in the day of the Lord. Into the Gapps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In fracturas intercisiones Aun bresches in French Cast in ruinas It s judged by diverse of the Learned that this metaphor is taken from a Seidge where the Seidgers labour to make breaches in the Fortifications and walls of the place or City beseidged and it s their duty within who have the command and power to make up those breaches and stand for the defence of the people and place where they are but the Prophets did not this when judgement came in upon the people they stood not in the breaches to divert them had he spoken before of military men I should have rested in this sence of the word but having spoken of false Prophets and here by an Apostrophe turning to them we may consider a metaphoricall warre God was out with them against them Ezek. 5.8 He was the Enemy bringing judgements upon them the people the City Religion and their Laws the walls their sins the gapps which set in wrath upon them These Prophets did not oppose the sins of the people convince them of their idolatrie oppression security hypocrisie prophanenesse c. But eyther sin'd with them or winkt at their sins and so went not up into the Gapp to keepe out the severe judgements of God from crouding in upon them they should