at but when they sinne wilfully despising mee my Laws my worship they reproach blaspheme provoke mee so that they shall hear of it Son of man go and speak to the house of Israel go and tell them how they have dealt with mee and how I take it Such sins did deserve death Num. 15.30 31. The soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s the same word is here for Blasphemed and may as well bee rendred so as reproacheth for hee that reproacheth the Lord blasphemes him and hee that blasphemes him reproacheth him they are joyned together 2 King 19.22 and what then That Soul shall bee cut off from among his people because hee hath despised the word of the Lord and hath broken his Commandement that soul shall utterly bee cut off There was no mercy for those sinned in that manner Heb. 10.26 28. many I fear commit such trespasses in these daies by speaking against Providence Ordinances Scriptures Angels Christ God himself and so sin away mercy and their own souls at once David prayed that God would keep him back from presumptuous sinnes Psal 19.13 and wee had need do it for there is that in our natures which carries us on strongly towards them as much as they did him remember what Solomon saith Prov. 28. Happy is the man that feareth alwaies but hee that hardeneth his heart that presumeth that is wilful pertinacious shall fall into mischief into mischievous sinnes into mischievous judgements chap. 13.13 Who so despiseth the word shall bee destroyed but hee that feareth the Commandement shall bee rewarded hee that sleights the word and waies of God destruction is his portion but he that fears to violate the command of God shall bee rewarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall have peace safety a man by despising or fearing the word command of God doth neither hurt the one nor advantage the other but hee may hee doth hurt or advantage himself and that greatly 28 Then they saw every high Hill c. In this verse you have the Idolatry they fell into when they came into the Land of Canaan with the degrees thereof First Their Leaving of God and looking unto the Hills Iis locis arboribus quae prae caeteris erant insignes aliquid divinitatis in esse purabant Gentes Ideo ibi idolis sacrificabant Mariana yea every high hill and all the thick trees they gave liberty to their eies to spy out places suitable to their Idolatrous thoughts on hills and places beset with thick trees the Heathens worshipped and their Hearts and eyes were towards such places 2 Their making Altars and sacrificing there they offered there their Sacrifices c. they should not have sacrificed any where but in the place God appointed which was first the Tabernacle afterwards the Temple but they spied out hills groves thickets set up Altars and sacrificed on them those offerings which were peculiar unto God 3 Their Continuance and expencefulnesse therein they offered Sacrifices They poured out there their drink offerings 4 Their Content and delight they took therein there also they made their sweet savour The provocation of their Offering The Hebrew is The indignation and anger of their Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban omne donum significat quod ad sacros usus offertur de pecoribus frugibus aliisque rebus Mincha Non tam late patet sed de frugibus terrae tantum in elligitur that is their approaching gift or offering Jun. hath it irritamentum oblationis suae the irritation of their oblation Piscat Oblationes irritantes provoking oblations because by them they did provoke God to anger to judgements There is a figure in these words called Hyppalage which is such a transposing of words as that is said of one which should bee said of the other as here provocation of offerings for Offerings provoking There also they made their sweet savour The Original for sweet savour is Reach nichochehem The Odour of their rests Odores grotos suos their acceptable odours when they had offered these they thought the Lord smelt a sweet savour was well pleased with them and so rested in them which phansied rest was pleasing to them though it lasted not neither had reality in it for their incense or sweet savour was a provocation to God Obs 1 That what the Lord promiseth hee makes good how difficult or impossible soever it seems to man The Lord had promised them Canaan and how should they come to it they were bond-men in Egypt there is a red Sea a vast wildernesse between Egypt and Canaan and beside Canaan had strong men in it sonnes of Anack Cities walled and great several Kings to oppose and keep them out but notwithstanding all these difficulties God having promised to bring them in hee did it when I had brought them into the Land for the which I lifted up my hand to give it to them His hand that was lift up to confirm them it should be done was let out for the doing thereof that hand could take away all doubts could also take away all difficulties There is nothing too hard for the Lord hee will work and who shall who can let it Isa 43.13 As hee is gracious to Promise so faithfull and able to perform and doth in due time make good whatever hee hath promised though it seem impossible hee said a Virgin should bring forth Isa 7.14 and was it not made good Mat. 1.18 that Abraham who was aged should have a Childe and his seed bee as the starres of Heaven and were not both made good Gen. 21.2 Exod. 12.37 Numb 11.21 not one word fail'd of all that God promised Moses 1 King 8.56 this should make us beleeve the promises of God what ever flesh and bloud objects Obs 2 Mens habitations are given and assigned unto them of the Lord I brought them into the Land I gave it them If men bee removed from place to place seated here or there the hand of the Lord is in it if they have commodious pleasant gainful habitations if they dwell safely under vines and fig-trees as it is 1 King 4.25 it s the Lords doing his providence disposed it so and wee should be thankful in and for our habitations and minde the heavenly Canaan and those mansions mentioned Joh. 14.2 prepared for those do beleeve and glorify God out of which when once we are possessed of them wee shall never bee removed Obs 3 Circumstances of time and place do aggravate mens sinnes and make them hainous When I had brought them into the Land then they saw every high hill there they offered sacrifices there they presented the provocation of their offerings there they made their sweet savour there they poured out their drink offerings here bee four theres every one aggravating and accenting their sinnes This was ingratitude with a witnesse that the Lord should
vials of his fury towards them If you will mourn for Gods severity towards them yet rejoyce for his goodnesse towards us Vers 23 And the word of the Lord came unto me saying 24 Son of man say unto her thou art the lâ—nd that is not cleansed nor rained upon in the day of indignation Here begins the third message of the Lord unto the Prophet the 23. vers is the same with the 17. and 1. and wee pass it by 24 Thou art the land that is not cleansed In this vers is laid down the pollution of the land in general in the verses following it is more particularly expressed Expurgare a lordibus Sunt qui putent significare munditiem nitentem Pagnin Kirker opponitur verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for Cleansed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge from filthiness and so to purge as to make shining and beautiful Judaea the land here meant had been oft cleansing but was never throughly cleansed Hezekiah and Josiah made the greatest cleansings but all the sinne was not purged out in their daies they took away the Objects and Mediums of sinne viz. the Idols Images Groves and high places but the People continued wicked they did not cleanse their hands nor hearts and turn to the Lord but returned to their former and worse abominations when those good Kings were gone The Lord had sent them many Prophets who dealt with them several waies to draw them to repentance sometimes they allured them by sweet promises and invitations sometimes they threatned them with sharpe judgements sometimes they pressed them with strong arguments Jer. 4.1 3 4. Ezek. 18.31 32. Somâ—times they spake plainly to them sometimes parabolically sometimes they wept and sighed to the breaking of their loyns doing strange things to affect them Ezek. 17.2 Jer. 4.19 9. â— Ezek. 21.6 12.5.6 4.1 2 3. c. besides these things God oft sent sweeping and fierce judgements amongst them Isa 24. Amos 1. and 4. chap. Famine sword Pestilence and notwithstanding all these they returned not to the Lord but the Land that is the People of it did remain uncleansed they were like a land wherein was nothing but weeds nettles bryars and thorns Obj. Isa 26.10 it s called a land of uprightnesse and if so how is it here said its a land not cleansed Ans The Hebrew is in terrâ rectitudinum in the land where men are taught right things right worshipping of God right dealing with men right walking in their several relations or the land of uprightnesse for that they ought to have done uprightly but in that land they dealt unjustly and filled that land with sin Jer. 51.5 or the land of uprightness for that it had been so Isa 1.21 Nor rained upon in the day of indignation God had oft with-held the former and latter rain from them and afflicted the land with great drought Isa 24.6 7. Psal 68.9 1 King 18.5 2 Kin. 8.1 Jerem. 14.4 Amos 4.7 and hee threatned Vid. Sanctium in Ioelem Prolegomenon Isa 5.6 to command the clouds to rain no rain upon it and it was so in Joels daies chap. 1.9 10 11. who lived in Manasses time as the Rabbies said and that was a time of indignation and sorely distressed them so that man and beast suffered much In Jerem. daies also who lived in the times of Jehoiachim Jehoiakin and Zedekiah were the raines denied unto the land so that by reason of drought Judah mourned the gates thereof languished Jerusalem cryed the Nobles and their little ones were ashamed confounded and covered their heads Jer. 14.1 2 3. Or thus wee may understand these words Judaea thou art a polluted filthy land nothing hath prevailed with thee to cleanse thee and thou shalt not be rained upon in the day of mine indignation that is thou shalt have no mercy when the fire of my wrath is kindled thou shalt have no rain to quench it in my wrath I will not remember mercy Obs 1 The Lord takes notice of places what they are whither cleansed or not cleansed Thou art the land not cleansed Thou art full of Bryars and thornes full of vermine and wilde beasts Ezek. 2.6 Isa 9.18 it was full of wicked and vile men which did defile the land Ezek. 7.23 the land is full of bloudy crimes the City is full of violence There is not a land City Town or family in the whole earth but the eye of the Lord is upon it and hee sees what it is whether it bee defiled and how greatly defiled hee knew what Sodome and Gomorrha were before hee sent fire from heaven upon them Hee knew how polluted Canaan was by the nations before hee brought the Jews into it Deut. 9.4 5. hee took notice of Ammon Moab Seir Edom Philistia Tyre Sidon and Babylon hee saw what cages of unclean birds they were Hos 6.10 I have seen an horrible thing in the house of Israel Hee saw what the ancients of Israel did Ezek. 8.11 hee saw folly in the Prophets of Samaria and an horrible thing in the Prophets of Jerusalem they strengthened the hands of evil doers Jer. 23.13 14. Obs 2 When Lands have had means of cleansing and are not cleansed they are matter of indignation and exprobration unto God Judaea had the Prophets sometimes good magistrates it had great mercies great judgements solemn fasts Isa 58.3 Joel 1.14 but was still uncleansed therefore saith the Lord Thou art the land that is not cleansed The word Thou notes Gods indignation at them and his Exprobration of them When a ground is full of thornes bryars nettles vermine and wilde beasts and the Husband mans servants cannot with all their art and pains rid the ground of them that ground exasperates the Husband-man and makes him say this is the ground will not bee cleansed that brings forth nothing is good so was it here with Judea Is 5.4 what could have been done more to my vineyard that I have not done in it wherefore when I looked for grapes brought it forth wilde grapes it retained its sowrenesse notwithstanding all done Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Seeing I have used means to purge thee and thou wilt not bee purged seeing thou art obstinate and there is lewdnesse in thy filthinesse there shall no more purgative means bee afforded thee but I will bring my fury and cause it to rest upon thee And when it s thus its dreadfull Jer. 13.27 woe unto thee Jerusalem wilt thou not bee made clean Obs 3 The Lord hath his day and time to judge and punish lands uncleansed people unreformed in the day of indignation Though the Lord bear long with a sinful nation yet hee will not bear alwaies the time comes at last that his hot anger breaks out and damnifies This day of indignation was when the Lord called the Babylonish army to the walls of
ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites
Gods judgements would cut off man and beast destroy her Cities and in effect dry up her Rivers they should bee made uselesse Egypt strugled to defend and secure her self but it availed not Jerem. 46.11 Go up into Gilead and take balm O virgin the daughter of Egypt in vain shalt thou use so many medicines for thou shalt not bee cured Egypt was yet a virgin unconquered and shee is bid to go to Gilead where the most pretious and soveraign balm was and to take thereof that is to use the best means shee could finde out to prevent her ravishing and destruction and when shee had tryed one means and another many medicines all were vain her wound was incurable shee had dealt deceitfully with the Jews and lift up her self against the Lord robbing him of his glory whilst shee said The river is mine I have made it for my self Gods judgements were of that power and so severe as Jerusalem with all her art and means could not prevent them or protect her self from them Jer. 2.22 Though thou wash thee with nitre and take thee much soape though thou hast many excuses shifts pretences for what thou doest though thou send to Egypt for help though thou fast and prâ—iest these things shall do thee no good thine iniquity is marked before mee and my judgements must come and lay thee waste yea utterly waste Obs 3 Gods judgements are often universal and sweeping God would lay Egypt universally waste and desolate and that from one border to another from the Tower of Syene to Arabia within which bounds all Egypt was comprehended Jer. 12.12 The spoilers are come upon all high places through the wildernesse for the sword of the Lord shall devour from one end of the Land even to the other end of the Land no flesh shall have peace The Chaldeans were Gods instruments hee put the sword in their hand which did eat and devout from one extream part of the Land to another no place so strong so secret but the sword found it out and spared neither things nor persons the judgement was so universal that no flesh had peace that is none of the Jewish nation the terror of the sword was every where Zeph. 3.6 I have cut off the Nations their towers are desolate I made their streets waste that none passeth by Their Cities are destroyed so that there is no man that there is no inhabitant God swept away from the Heathens their Towers their streets their Cities their men expecting his people would have learned to fear him received instruction and prevented an universal judgement at least v. 7. but they rose early and corrupted all their doings as Gods Mercies had not so his Judgements did not do them good Therefore hee complains thus Jerem. 44.7 8. wherefore commit ye great evils against your souls to cut off from you man and woman child and suckling out of Judah to leave you none to remain in that you provoke mee to wrath with the works of your hands they put God upon an universal judgement by their universal wickedness Obs 4 That the times of Kingdomes flourishings and Kingdomes desolations are in the hand of God hee sets the bounds and periods for their Prosperity and their Adversity Hee said The land of Egypt shall bee desolate hee put an end to its glory and greatnesse hee set the time how long it should prosper and when that time was come and it brought to desolation hee determined the time how long it should lye in that desolate condition It shall not bee inhabited forty years the Cities of it shall bee desolate forty years Isa 23.15 Tyre as it had its time for reigning so it s seventy years for suffering the same proportion of years the Lord allotted unto the kingdome of Judah and to diverse Nations Jerem. 25.11 God put an end to their dominion and determined the time of their subjection which was seventy years service unto the King of Babylon The life and death of States is in the hand of the Lord to lengthen and shorten at his pleasure Some states flourish four hundred some five hundred some six hundred years and then they are made desolate for their forty their seventy years or more as seems good unto the Lord Dan. 2.21 Hee changeth times and seasons hee removeth Kings from their glory and greatnesse and throws them into obscurity what time he hath determined for them Obs 5 In time of wars people are driven from their friends habitations and countries When the sword came upon Egypt the Egyptians were scattered among the Nations and dispersed through the Countries God made use of them abroad to declare their own misery and his justice It s a sad thing to bee amongst strangers whose language is not understood to bee exposed to the scornes frownes and harsh usage of enemies the smoak of ones own country is better than the fire of another Many in our late warres have met with this great evil and can experimentally tell you what it is to bee driven out of their own Country and habitations into forrein ones Vers 13 Yet thus saith the Lord God at the end of forty years will I gather the Egyptians from the People whither they were scattered 14 And I will bring again the Captivity of Egypt and will cause them to return into the land of Pathros into the land of their habitation and they shall be there a base kingdom 15 It shall be the basest of the Kingdoms neither shall it exalt it self any more above the Nations for I will diminish them that they shall no more rule over the nations 16 And it shall bee no more the confidence of the house of Israel which bringeth their iniquity to remembrance when they shall look after them but they shall know that I am the Lord God These verses are a Promise of Mercy to the Egyptians where comes into consideration 1 The Time when this mercy shall be at the end of the forty years 2 The Mercy it self which is double 1 Revocation v. 13. 2 Restitution of their Kingdome v. 14 15. where the nature of the Kingdome is set forth it shall be base c. 3 The End and aime of God in so doing which is two-fold 1 That Egypt may bee no more the confidence of the Jews 2 Acknowledgement of God v. 16 13 At the end of forty years will I gather the Egyptians The Egyptians being notorious idolaters confiding in their own strength were scattered among the Nations where they wandred and lived without hope of seeing their own Country and becomming a people or Kingdome again but the Lord out of his abundant goodnesse beyond theirs and others expectation promiseth that after forty years expired he would gather them where ever they were scattered Forty years he would exercise them wiâ—h captivity and those hard things accompanied the same No vocabâ—â—â—r olim ca câ—â—â—â—s Egypti quaâ— postea ab Aâ—â—xandro magnâ— restaurata â—jus nomen accepit Maldonat but
it incourages hardens and justifies the wicked it ruines souls it gratifies Satan and therefore exposes men to visible and unavoidable judgements You know how God met with Julian and other Apostates since his time that men should cast off God is wonder to heaven and earth Jer. 2.12 13. Be astonished O ye heavens at this my people have forsaken me and because they did so Lyons roared upon them and laid them waste v. 15. Egyptians took the crown from their head v. 16 17. It bred astonishment in Paul that the Galatians were so soon removed from him that called them into the grace of Christ to another Gospel Gal. 1.6 they had Apostatizing Spirits minding another Gospel another Christ another way to salvation than hee delivered to them And may it not bee matter of astonishment to us that many are so shaken that they have cast off our God our Christ our Gospel our Ordinances and have found out another Gospel another Christ and another way to salvation than ever But it is to bee feared some remarkable and unavoidable judgements are near unto them God hath no pleasure in those draw back Heb. 10.38 They have cast off the thing that is good the enemy shall pursue them Hos 8.3 These Elders have purposed to become like the Heathen and God sware presently to punish them openly and irresistibly what will hee then do to those have actually withdrawn from him and his waies surely his wrath will smoak against them Let us take heed in these declining times of falling away from God and his waies Beware of Carnal policy which was the thing here put these Elders upon it Beware of Carnal Relations and unmortified lusts which made Spira and Spalato revolt so foulely beware of Promotion and greatnesse which made H. the fourth of France to turn Papist beware of false Teachers corrupt opinions which have made many among us to go so far from God and his waies Keep innocency count all the glory and greatnesse of the world as nothing prize truth and the waies of God highly cleave fully to Christ live by faith prove all things and hold fast what is good so shall there never bee an evil heart in you of unbeleef to depart from the living God Vers 34 And I will bring you out from the people and will gather you out of the Countries wherein ye are scattered with a mighty hand and with a stretched out arm and with fury poured out These words do hold out no good unto them but declare that what they hoped to bee a mercy should prove a judgement They thought that if they were scattered up and down among the Babylonians and quitted the Jewish worship they should bee safe and live as happily as Babylonians but God would not loose his right and priviledge he would rule over them and here he shews the manner of it again and that more fully I will bring you out c. I will bring you out from the people Diverse Expositors by People or Nations understand the Ammonites Moabites Tyrians Egyptians Idumeans and Edomites and cite the 40. of Jeremy v. 11 12. and the 43.7 and so make the Prophet to mean it of the Jewes dispersed into those places upon the siedge spoiling and taking of Jerusalem by Nebuchadnezzar in the times of Jehoiachin and Zedekiah but our Prophet and these Elders being in Babylon hee speaks of the Babylonians among whom these captive Elders and Jews were dispersed and sought to be like unto them that so they might be the safer but God gathered them out from them and would not suffer them to become Babylonians Besides this was in the seventh year of the Captivity as appears vers 1. of this chapter and at that time Jerusalem stood Zedekiah was reigning and the people were not scattered into those Nations mentioned for Zedekiah reigned eleven years 2 Chro. 36.11 and nothing is said of any dispersion when Jehoiachin was taken away and Zedekiah set up It s also further added here I will gather you out of the Countries wherein ye are scattered He speaks of those were scattered at that time There were many Provinces into which they had scattered or were upon scattering themselves Vatabl sense is thus I will gather you out of the Nations inter quas est is captivi Obs Where-ever wicked men hide themselves or sharke for their own safety God will finde them out and bring them forth to punishment These Elders and the rest of the Captives that were wicked thought by lurking amongst the Babylonians and conforming to them in state and religious affairs they should bee safe and well but saith the Lord live were you will shift for your selves what you can bee as the Heathen and carry it as close as may be I will find you out and bring you forth from them with strength and punish you to purpose Gods eyes run to and fro throughout the earth and hee quickly spies where sinners lye hid and brings them forth to justice at his pleasure Amos 9.2 3 4. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down Though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the Sea thence will I command the Serpent and hee shall bite them And though they go into captivity before their enemies thence will I command the sword and it shall slay them The sense of these words is thus much that whereas other creatures can shift and secure themselves from their enemies the Conies and creeping things by hideing themselves in the holes of the earth the birds by flying up into the clouds and heavens the beasts by running to the hills and woods the fish by sinking down to the bottome of the sea men that have offended God cannot secure themselves any where Gods eyes are set upon them for evil and his hand is against them Isa 28.15 they were at agreement with death and hell and thought the overflowing scourge should not come unto them but ver 18. Your Covenant with death shall bee disanulled and your agreement with Hell shall not stand when the overflowing scourge shall passe through then shall yee bee trodden down by it Babel ascended above the height of the clouds yet was brought down to hell Isa 14.14 15. Jer. 51.53 the high places and hills whither the Jews oft betook themselves did not secure them Jer. 12.12 let sinners hide themselves in any place their sinne will finde them out Numb 32.23 they cannot escape the peircing eye or punishing hand of God Vers 35 And I will bring you into the wildernesse of the people and there will I plead with you face to face 36 Like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you saith the Lord God These verses tell us what God did with them
Mountaines the Bulls of Bashan and wilde beasts of the Forrests And God knâ—w the good figs from the naughty Jerem. 24. hee manifested his love to the good and displeasure to the bad When hee is in a judiciary way hee knows ownes preserves his and will not suffer any of them to perish Ezek. 9. when the men appeared with slaughter-weapons in their hands and execution was to bee upon Jerusalem the Lord made his to pass under the Rod hee numbred them and set his mark upon them that they might not perish in the common calamity Hee put a difference between the pretious and the vile as a shepheard doth between sheep and goats Mat. 25.32 Obs 2 Though Gods People do go out from him and violate the Covenant yet he will not let them so go but will look after them and bring them under his Power These here had transgressed the Covenant broken the bonds cast off the waies of God thought to exempt themselves from his Rule over them but saith the Lord I will bring you under the bond of the Covenant You shall bee under my Power and Law Though I suffer Babylonians and other Nations to be sui juris to wander where they will to live as they list yet it shall not bee so with you who are my People with whom I am in Covenant and to whom I must bee faithful what ever you are to mee and will bee known to bee your God and Soveraign I will have account of you and make you know you are under my bonds and not Babylonish ones Obs 3 Gods dealings with his is very different Hee brings them under the bond of the Covenant to see what they are if they be Goats wicked he punishes them and purges them out if they bee sheep though they have gone astray hee pardons them keeps them under the bond of the Covenant and inables them to yeild Covenant obedience when God had made them pass under the Rod and brought them under the bonds of the Covenant made them know they were his People though many of them were very wicked hee purged out the Rebels and them that had transgressed against him Hee turned the Goats out of the fold and kept the Sheep in hee purged out the wicked by judgements and Death and preserved the others Mal. 3.17 18. In that day when I make up my Jewels I will spare them as a man spareth his own Sonne that serveth him c. so God shewed his different dealings between the Righteous and the Wicked for chap 4.1 2 3. the Wicked being but stubble should bee burnt and bee as ashes under the soles of the feet of the Righteous The Râ—ghteous were Jewels and therefore spared the Wicked were stubble and therefore destroyed Obs 4 Though the wicked bee among the Godly yet they shall not alwaies be so I will purge out from among you the Rebels and them that transgress against mee There were rebels great sinners that were among the Israelites in the wildernesse of Egypt Corah Dathan and Abiram others that would have gone back to Egypt many that murmured that fell to Idolatry and committed whoredome with the Daughters of Moab but God Purged them out from amongst them and the like hee did here It s Gods method even here in this world oft times to separate the wicked from the Godly to fanne out the chaffe from the wheat to burn the one and preserve the other In Sodome God made a separation preserving Lot who was wheat and burning the Sodomites who were chaffe with unquenchable fire Isa 1.25 I will turn my hand upon thee and purely purge away thy dross and take away all thy Tin The Drosse and Tin were the wicked amongst them vers 28.31 whom the Lord would take away consume and burn with fire not to bee quenched Now Gods fan is in his hand and hee is purging both the English and Irish floor yea hee is pulling up the pricking bryars and grieving Thornes that his may not alwaies be vexed by them Ezek. 28.24 Obs 5 Whatever mens thoughts are of the world they are but sojourners therein I will bring them out of the Land of their sojournings Were it Canaan or Babylon They were no more than sojourners Wicked men think they are heirs too owners and Lords of the earth Psal 49.11 Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their Lands after their own names Men set their names upon what they conclude is their own Let lands bee good or bad men are onely sojourners in them Godly men who are said to inherit the earth do it but for a season they are pilgrims and sojourners here David though King in Israel yet acknowledgeth himself a Sojourner in Canaan as all his Fathers were they spent a few daies therein and so passed away and this was his condition Let us look so upon our selves and pass the time of our sojourning here in fear 1 Pet. 1.17 and mind that City hath foundations out of which if we bee once possessed we shall never be removed Obs 6 When God brings his into Canaan hee will shut out the wicked they shall not enter into the Land of Israel Others shall bee brought in but as for those would be as the world as the Heathen as Babylonians they shall never come into Canaan Canaan was a type of Heaven and this exclusion of these wicked ones represented the exclusion of ungodly ones out of Heaven However good and bad are mingled together in this world and oft in the Church yet when God brings his to the heavenly Canaan no unclean thing shall enter there Rev. 22.27 There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or a lye Many may cry and seek for enterance as those Mat. 7 22. and those foolish Virgins Mat. 25.11 12. but they shall in no wise by no means enter the unrighteous shall not inherit the kingdome of heaven 1 Cor. 6.9 Dogges shall be shut out Rev. 22.15 Obs 7 Mercies and Judgements make God known experimentally yee shall know that I am the Lord God would purge out the Rebels from the obedient there was mercy keep them out of the land of Israel there was Judgement and by these God made them know him to be Jehovah giving life to his promises and breath to his threatnings The Rebels should know and acknowledge him to be Jehovah being convinced with the equity of his judgements and affected with the severity of them The Godly should do it being convinced and affected with the Nature greatnesse needfulnesse and freenesse of that Mercy Judgement upon these Rebels was mercy to the godly and mercy to the godly was judgement to the Rebels and both were brought to acknowledge the Lord but specially the godly Mercies and Judgements work most affectionately and effectually upon them for it s said yee shall know ye that are purged ye that shall come to
Ahab a wall fell upon twenty seven thousand and slew them 1 King 20.30 In times of danger men think of shifting for themselves of hiding here and there but what are Cities Towers Chambers secret places there is no safety in any of them or any other place See Amos 9.2 3. the onely safe hiding place is in the secret place of the most high Psalm 91.1 that is in God himself Psalm 119.114 Thou art my hiding place and shield bee wise then foresee evil comming and hide your selves in this hiding place Prov. 22.3 A prudent man foresees evil and hideth himself Obs 4 When the Lord intends the destruction of a people he will order things accordingly I have set the point of the sword against all your gates Hereby all flying was prevented and if they thought to stand and fight it out with the instruments hee used hee made their hearts to faint he threw stumbling blocks in their waie hee multiplyed their ruines When the Lord is against a Nation hee besiedges them with evils stops and shuts up all doores of hope takes away their hearts makes those things matter of ruine they made account would bee their refuge Jer. 4.9 at that day the heart of the King shall perish and the heart of the Princes and the Priests shal be astonished and the Prophets shall wonder and why the sword reached unto the soul Obs 5 It is the Lords Commission incouragement and Providence which puts life into military undertakings and makes them successeful Go thee one way or other to the right hand or to the left God bid Nebuchadnezzar the Army and Sword go had hee not bid them go been with them in their going and ordered all their undertakings they had been vain and fruitlesse Armies are but instruments and if they do execution upon enemies if they conquer and subdue it is by the hand and power of God Obs 6 Execution of justice upon sinful persons and Nations is pleasing and delightful unto God Hee put on Nebuchadnezzar to go and destroy the Jewish Nation and when hee went hee smote his hands together at it hee rejoyced by this means the Lord eased himself of his adversaries as hee speaks Esay 1.24 rested from his fury and comforted himself they had pleased themselves in their sinnings but wearied God thereby Now God would please himself in punishing them for their sinnes and weary them yea waste them with his judgements Obs 7 That which is matter of mourning unto man is matter of joy unto God This rises from the various sense of the phrase smiting of hands because the sword was come therefore Ezekâ—eâ— was to smite his hands together and manifest mourninâ— and because it was to come God would smite his hands together and manifest Joy Vers 18 The Word of the Lord came unto mee again saying 19 Also thou Son of Man appoint thee two waies that the Sword of the King of Babylon may come both twain shall come forth out of one land and chuse thou a place chuse it at the head of the way to the City 20 Appoint a way that the sword may come to Rabbath of the Ammonites and to Judah in Jerusalem the defenced 21 For the King of Babylon stood at the parting of the way at the head of the two waies to use divination hee made his Arrows bright hee consulted with images hee looked in the liver 22 At his right hand was the divination for Jerusalem to appoint Captaines to open the mouth in the slaughter to lift up the voice with shouting to appoiâ—t battering rams against the Gates to cast a mount and to build a fort 23 And it shall bee unto them as a false divination in their sight to them that have sworn oaths but hee will call to remembrance the iniquity that they may be taken 24 Therefore thou saith the Lord God because ye have made your iniquity to bee remembred in that your transgressions are discovered so that in all your doings your sinnes do appear because I say that ye are come to remembrance ye shall be taken with the hand These words do treat of Nebuchadnezzars consultation about his military undertakings and the way hee took to accomplish the same viz. Divination and the event thereof in respect of the Jews Appoint thee two waies In the fourth chapter the Prophet was to pourtray out Jerusalem upon a tyle and to lay siedge against it here he is commanded to foretel the comming of the King of Babylon not verbally but typically by way of representation and hee must draw out upon the same tyle or some such thing two wayes put before thee or make unto thee two waies That the Sword of the King of Babylon may come Much was said before of the Sword the drawing sharpning fourbishing and slaughtering of it and here is a plain discovery whose Sword it was the sword of a King and the King of Babylon Both twain shall come forth out of one land These Two waies must come out of Babylon he must first draw a line and then branch it out into two as a river runnes a long tract in one Channel and then divides it self into two Chuse thou a place chuse it at the head of the way to the City The Hebrew for Place is Jad vejad baree elige manum saith Mantanus Locum saith Lavater Latus say others Chuse you the hand side or place where the King of Babylon having mustered up his Forces may deliberate and consult what to do whither to go which way to take let it bee at the head of the way where the beginning of the two waies was that was the head of the way 20 Appoint a way that the sword may come to Rabbath Draw out one way leading to Rabbath that so Nebuchadnezzar may see work for his sword there Rabbath was the Royal City and chief City of the Ammonites 2 Sam. 12.26 who were the posterity of Ben-ammi the incestuous son of Lot Genesis 19.38 And to Judah in Jerusalem the defenced That the Sword may come not onely to the Ammonites but also to the Jews which dwelt in Jerusalem a City well fortified Rabbath was strengthened by waters 2 Sam. 12.27 and therefore was called the City of waters but Jerusalem was compassed about with hills Psalm 125.2 had strong Towers and Bulwarks Psalm 48.12 13. and was called a strong City Psalm 31.21 21 For the King of Babylon stood at the parting of the way at the head of the two waies Here is a praeter tense put for the future the King of Babylon had not yet stood there but hee shall stand at the parting of the way El-Em haderech at the mother of the way when a way divides into or begets two ways the Hebrew calls the first way the mother of the other and head of them as here the head of the two waies To use divination He being doubtful what to do whither to go the right hand or left hand way should make a stand where
Aristocracy After the continuation of Monarchical government amongst us neer six hundred years the Lord hath said Remove the Diadem take off the Crown this shall not bee the same hee hath put a new form upon us which must have its time and period also What the Lord hath done here and did long since in Israel hee is about to do in other kingdomes of the earth The Kiâ—gs generally are so prophane and wicked that the Lord hâ—th a controvâ—rsy with them and is speaking to this effect if not by his Prophets yet by his Providences remove the Diadem take off the Crown These shall not bee the same Seeing it is God which makes such changes let not us stumble at his Providences and dispensations wee are too apt to look at the tooles hee doth his work by and to quarrel upon that account and not to look at his hand which useth those tools if Kings loose their Crowns if their glory bee laid in the dust if posterity bee excluded if great alterations bee made it s the Lords doings and should be marvellous in our eyes and not matter of murmuring Obs 3 That as God brings down the haughty and proud ones so hee raises the humble and dejected Debase him that is high exalt him that is low God minds the oppressed Jehoiachin lay a long time in Prison and that in Babylon even thirty seven years but hee was not forgotten God moved Evilmerodach to bring him out of Prison and lift up his head Jer. 52.31 and so made that good in Job 12.18 in another sense then you heard before Hee looseth the bond of Kings hee brings them out of their disgrace restraint and misery and girds their loynes with a girdle of honour liberty and comfort Psalm 138.6 though the Lord be high yet hath hee respect unto the lowly hee advances and honours them Job 5.11 he sets up on high those that be low Mary was low and he set her among the highest which made her to sing and say Luke 1.52 Hee hath put down the mighty from their seats and exalted them of low degree Let us take heed of high aspiring thoughts and remember what Christ hath given out Luke 14.11 Whosoever exalts himself shall bee abased and hee that humbleth himself shall bee exalted Self exaltation makes way for abasement and self abasement makes way for exaltation Psalm 147.6 The Lord lifteth up the meek hee casteth the wicked down to the ground Those are meekened and sweetned by their afflictions the Lord lifts up but the wicked hee casts them off hee casts them down and down to the ground into extream misery 27 I will overturn overturn overturn it This Verse is a Threatning of the destruction of the kingdome and the time of its continuance in that condition which is till he come who is the right owner Montanus renders the Hebrew thus Perversam perversam perversam ponam eam Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Iniquitatem iniquitatem ponam eam Vatablus Obliquam Obliquam Obliquam ponam eam Tigur Curvam curvam curvam Fren. A la renverse a la renverse a la renverse je la mettray Castal Ad nihilum ad nihilum ad nihilum eam ego redigam Aecolampad Distorte distorte distorte ponam eam Lav. Subversionem subversionem subversionem ponam eam The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to do crookedly perversly untowardly all which do diminish the glory of what is done and so here God would diminish the glory of the crown yea the crown it self I will overturn it and bring it to nothing for it referres to the Crown and that should fall to the ground and bee no more the kingdome shall bee utterly overthrown and laid waste The word is trebled I will overturn overturn overturn Perversitatem perversitatem perversitatem ponam eam coronam i. e. funditus eversum prostratum etit regnum delerumque ex judicio meo iteratis cladibus per Babylonium Gles in Philo l. 3. to shew not onely the certainty and evidence of the thing but the gradation and continuance of it for the kingdome of Judah by certain degrees fell from its height and was under the dominion of strangers For after that Zedekiah was deposed by Nebuchadnezzar there was no Crown nor King more in Judah After the Captivity there was no Kings but Governours Captains Rulers as Zerubâ—abel Nehemiah and others after them the High-Priests had the power in whose hands it continued even to Hyrcanus who usurping kingly Authority saith Pradus was miserably slain Herod a stranger succeeding Sanctius makes this Triplication of the word to point out the three great evils Zedekiah suffered 1 The loss of his Kingdome and revenues 2 The loss of his Sons and eyes 3 His reproachful living in Captivity A Lapide and some others understand by the trebling of the word the three notable destructions that befell the Jews after this time The first by Nebuchadnezzar the second by Antiochus the third by Tytus and the Romans Others by this Triplication judge the time of those three Assir Shealtiel and Pedajah to bee meant in whose daies the Kingdome of Judah was very low if not quite overthrown but beganne to flourish again in the daies of Zerubbabel who was the Sonne of Pedajah 1 Chron. 3.19 but Assir may bee read appellatively and not as a proper name it s in the 17. vers of that 3 Chron. thus the sonnes of Jeconiah the bound for he was then bound were a prisoner in Babylon and so the word is used Isa 42.7 to bring the Prisoner out the Hebrew is Assyr and if it be taken so this triplication is marred Chemnitius hath another exposition of this Triplication of the words which the learned may see in his Harmony upon the Gospel the first part third chapter the latter end Men are various in their thoughts about the triplicity of these words but do generally agree in this that the overthrow of the Kingdome and kingly dignity is designed out thereby It shall be no more In Hebrew thus Jam zoth lo hojah even this hath not been but here the preter tense is put for the future and so the Septuagint reads it Haec scil mutatio non accidet ante adventum Nebuchad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither shall this bee the same Vatabl hath it Etiam haec not fuit which he interprets thus This alteration shall not be before Nebuchadnezzar come to whom the judgement belongs and to him will I deliver Zedekiah so hee The French is Et ne seraplus it shall bee no more The Crown shall bee no more the Crown of Judah No King shall reign therein any more All the Sonnes of Zedekiah were slain Jeremy 52.10 and of Jehoiachin Jeconiah or Coniah its said Jeremy 22.30 Write yee this man childlesse a man that shall not prosper in his daies for no man of his seed shall prosper sitting upon the throne of David
and ruling any more in Judah None of them shall ever come to kingly dignity Vntill he come whose right it is Hebrew is Ad bo asher lo hammishphat which Jun. renders thus Donec venerit is cujus est jus ipsum till hee come whose right it is Aecolamp Donec veniat ei qui judicet untill it come to him who may judge Vatab. Donec is veniat cui jure convenit till hee come to whom of right it belongs The sense is the Crown shall neither fit nor bee fastened to any head till hee come that hath the true right to it and that is neither Nebuchadnezzar nor Zerubbabel nor Aristobulus Alexander or Hyrcanus who assumed Kingly dignity to themselves in time of the Maccabees but Christ the Messiah who is the true heir and successor of David when hee comes hee shall raise up the Kingdome of Judah being miserably afflicted destitute and lost to the eye of the world he changing it into a spiritual Kingdome shall restore it to as high yea an higher glory than ever it had The crown here was reserved and laid up for the Lord Christ who was born King of the Jews Mat. 2.2 to whom the Angel told Mary that the Lord should give the Throne of his Father David and that hee should reign over the house of Jacob for ever and have an endlesse kingdome Luke 1.32 33. upon this account it was that Nathaniel called him the King of Israel John 1.49 and that Christ said The Father hath committed all judgement unto the Sonne John 5.22 The Father had appointed Christ to bee King and Ruler Micah 5.2 gave him power Isa 9.6 hee was to succeed David sit upon his Throne and kingdome to order the same vers 7. and his right thereunto both Matthew in his first Chapter and Luke in his third do clear up shewing how he descended from David And I will give it him Christ when hee comes shall not bee kept off from his right I will give it him and hee shall have the Crown it will fit his head and sit fast upon it though hee come in a mean and low way yet he shall be King and reign Obs 1 The Lord doth lay the glory of Crowns and Scepters in the dust when hee pleases I will overturn overturn overturn it There is no Crown so sure to any Mortals head no Kingdome so stable but the Lord can pluck away the Crown shake the Kingdom to peeces throw out the possessors and dispossesse their Heirs He pulled the Crown from Zedekiahs head he brake his Kingdome in peeces hee threw him out of his Throne deprived him and his Sonnes of ever inheriting more Sometimes the Lord doth suddainly overturn Empires and Kingdomes as Belshazzars by Darius the Median Dan. 5.30 31. Sometimes hee proceeds gradually and so hee did with the Kingdomes of Israel and Judah Hos 5.12 I will bee unto Ephraim as a moth and to the house of Judah as rottennesse a Moth eats up a garment by degrees now it makes one hole in it and anon another so Rottennesse enters by degrees into a Tree first into one branch then another after into the body and root So God by degrees eat up wasted and consumed those Kingdomes But bee it suddainly or gradually hee overturns them when hee pleases God overturned the Persian Monarchy by the Goat which had the notable Horn Dan. 8.5 that was Alexander the Great King of Greece and when hee was grown very great ruled according to his will his Kingdome was broken divided to others and not to his posterity Dan. 11.3 4. the Lord pluckt up his Kingdome and quartered it among those were not his Heires The Lord made the Scepter depart from Egypt Zech. 10.11 hee cut off him held the Scepter from the house of Eden Amos 1.5 hee breakes the staves of the wicked and the Scepters of the Rulers Isa 14.5 Crowns Scepters Kingdomes he tumbles down and laies in the dust Obs 2 When God overturnes Crowns and Kingdomes hee keeps them in such a condition while hee pleases I will overturn overturn overturn and it shall bee no more untill he come whose right it is This was neer five hundred years for from Zedekiahs deposal to the birth of Christ were four hundred ninety and two years which was a long season for his crown and kingdome to lye in darknesse and a desolate condition Hosea told us long since that the children of Israel should abide many daies without a King and without a Prince ch 3 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdome of Judah and lyes overturned to this day and so hath been above two thousand years in a sad dark distressed condition When Kingdomes Scepters and Thrones are once overturned they are not quickly raised up again Their sinnes were great which caused the Lord to overturn them and hee lets them lye under the punishment of their iniquity many daies and years When Kingdomes are down many struggle to lift them up again to their former dignity glory and greatnesse but it must not it cannot bee till the Lords time come till he please to put forth his hand and do it Obs 3 The Lord Christ the promised Messiah was the true King of Judah and Prince of Sion Vntill hee come whose right it is and I will give it him The Father had appointed him to bee King given him the Kingdome and made it known long before his comming in the flesh Hee was spoken of Gen. 49.10 Hee was the Shiloh the Prosperer unto whom the gathering of the People should bee hee gathered Jewes and Gentiles together Hee was spoken of Numb 24.17 There shall come a star out of Jacob and a Scepter shall rise out of Israel So in Psalm 45.6 7. The Scepter of thy Kingdome is a right Scepter and God hath annointed thee See Isa 11.1 2. ch 42.1 2 3. Jer. 23.6 Ezek. 34.23 24. Dan. 7.14.27 Zach. 9.9 In these places and many other the Kingdome of Christ his right thereunto and the Fathers donation thâ—rof unto him are spoken of The Peoples hearts were towards him and they would have made him a King John 6.15 however hee appeared to the world the Apostles beheld glory and majesty in him John 1.14 2 Pet. 1.16 and Pilate writ over his head This is Jesus the King of the Jews Mâ—t. 27.37 Christ was not a contemptible person whatever men thought of him the Father designed him to bee a King gave him a Kingdome the Prophets foretold his Kingly dignity he was born a King dyed a King he lives and reigns at this day King of Sion and of all Saints Rev. 15.3 wee have no cause to bee ashamed of our King but ought to honour him as wee honour the Father seeing all judgement is committed to him Joh. 5.22 23. Obs 4 The wisdome and goodnesse of the Lord towards his that when hee tells them of the severest judgement hee mingles some mercy I will
but know I have resolved spoken it and will do it I am not man to repent of what I speak or do Obs 1 Sinful Cities and creatures are apt to confide in one thing or other in their wisdome strength power râ—câ—es friends Jerusalem thought shee had wherewith to keâ—p ff all jâ—â—gements or sufficient to inable her to wrastle with th m â—f they came Can thine heart indure can thine hâ—nds bee stroâ—g Jerusalem thought so had confidence that way else the Lord would not have put these questions to her Ezek â—6 15 Thou didst trust in thy beauty in thy wealth in â—hy â—als in thy Souldiers in thy Counsellors in thy Temple in thy mountaines which were thy beauty In Jeremies daiâ—s its evident that the wise the rich and strong men of Jerusalem did too much confide and glory in their wisdome their riches and strength ch 9.23 Zephany saith of Jerusalem that shee trusted not in the Lord ch 3.2 her confidence was in falsehood Jer. 13.25 that was in things proved false and deceitful one of this kind was the Egyptian strength Isa 30.2 Ezek. 17.17 not onely did Jerusalem confide in falsehoods but Babylon also Isa 47.10 and Rabbah Jer. 49.4 she once trusted in her wickednesse saying none seeth mee The other in her treasures saying who shall come unto me It s not good to lean to our own wisdome to rest upon our owne strength or strength of others who ever makes flesh within or flesh without his arme lies under a curse Jer. 17.5 but he trusts in the Lord and in him only he hath the blessing ver 7. Obs 2 God hath his times to reckon with sinners to make them smart for their evil doings In the daies that I shall deal with thee God had his day to deal with Egypt Ezek. 30.9 as in the day of Egypt hee met with Egyptians in the red sea hee had his day to deal with Midianites Isa 9.4 as in the day of Midian when God smote them by the sword of Gideon Judg. 7. that was the day God dealt with them men have their daies to sin and God hath his daies to smite Ahab had his day to do wickedly and God had his Day to deal with him 1 King 22 34 35. Ahaz had his time to transgress and God had his time to distresse him for his transgressions 2 Chro 28.19 20. Ephraim had his Daies of sinning and God had his Day of rebuke to lay Ephraim desolate Hos 5.9 the Jews had their Day to make a Calf and God had his day to cut off three thousand of them Exod. 32.28 men sinne and think to hear no more of their sinnes but God remembers them and hath his days to visit for them He hath a day for every one is proud and lifted up Isa 2.12 hee hath a day for those decree unrighteous decrees that write grievousnesse that wrong widows and fatherless ones Isa 10.1 2 3. hee hath his Day to deal with them and so to deal with them that they shall not know what to do what will yee do in the day of visitation to whom will yee flie for help and where will yee leave your glory Men will bee thinking what to do whether to flie how to dispose of themselves and what they have but the day of the Lord will bee darkness and distress unto them Whoever takes a time to sinne against God must expect a time wherein God will deal with him for so sinning Rom. 2.6.9 God will render to every man according to his deeds he hath his Day to render tribulation and anguish upon every soul of man that doth evil he hath his Day wherein hee will judge the secrets of men ver 16. would you see good Daies eschew evil and do good seek peace and ensue it 1 Pet. 2.10 11. Note 3 Gods judgements discover the vanity and rottennesse of humane confidences Can thine heart indure Can thine hands bee strong in the daies that I shall deal with thee When I shall bring the sword plague and Famine no thy heart will faint thy hands will bee feeble If at the tydings of judgements their heart melted their hands were feeble every spirit faint and all knees weak as water as it is ch 21.7 what were they at the presence sight and sense of those judgements they were like men without hearts and spirits without hands and legs Gods judgements are fires which consume mens confidences and make them see their own weakness men think they shall stand in the evil day But if they cannot stand against the frownes and fury of the Creature how will they stand before the dreadful Creator if Foot-men horse-men the swellings of Jordan Jer. 12.4 weary sink men what will the Lord of Hosts do if they cannot bear the lesser judgements how will they bear the greater If Bryers and thornes conceit themselves to be Oaks and Cedars can they indure the fire Isa 27.4 they will be burnt to ashes what they said of Jehu 2 Kin. 10.4 Two Kings were not able to stand before him how then shall we stand He is comming with the sword May wicked Cities more fully say of God the old world could not stand before him Sodome and Gomorrah could not stand before him how then shall wee stand Egypt had men like fatted bullocks but when the Northren storme came upon them they turned back they fled away together they did not stand because the day of their calamity was come upon them and thâ— time of their visitation Jer. 46.21 you may see what strong mighty and couragious men will do when God deals with them Joel 2.14 15 16. their hearts could not indure their hands their feet were not strong to act or stand Let us not sinne provoke the Lord by our vain confidences for he is stronger than man Obs 4 That the word of the Lord shall take place whatever mens thoughts are they Thought Nebuchadnezzar would not come or if he did that they and the Egyptians should be able to deal with them and prevent those evils were threatned by the Prophets but I the Lord have spoken it and will do it Where hee hath a mouth to speak hee hath a hand to do It s not any power can hinder I will work and who shall let it Isa 43.13 not Devils or Men can do it neither will the Lord revoke what hee hath said and so prevent judgements intended Isa 31.2 hee is wise and will bring evil and will not call back his words Men often speak threaten and then after eat their words call back their threatnings saying they were uttered in passion inconsiderately and so shew their folly But God when he speakes it s in wisdome his words shall stand and not bee removed or cald back Amos 6.11 Hence is it that Jer. 44 28. the Lord saith They shall know whose word shall stand mine or theirs They shall see in a little time that their words are vanity foolish and come to nothing and that my words
Jerusalem Jer. 4.6 7 9 13. Jerem. 52.4 Zeph. 1.14 15. The ten Tribes not hearkning to the Prophets and Seers but proceeding in their wicked waies 2 King 17.12 13. found the Lord had a day to send Salmanaser who spoiled the Land besiedged Samaria three years and carried them away Captive into Assyria which was the verifying of Isaiahs prophesy against them chap. 17.4 In that day it shall come to pass that the glory of Jacob shall be made thin and the fatness of his flesh shall wax lean The glory and fat of Jacob were their Princes Counsellors Souldiers wealth and strong holds which the Assyrian deprived them of and made Jacob thin and lean God had his day to visit Egypt by shaking his hand over it Isa 19.16 The Lord had his day to make Tyre forgotten seventy years according to the daies of one King Isa 23.15 about that time which Nebuchadnezzar took Jerusalem hee also took Tyre and the great merchandizing of it was interrupted seventy years so long as the Jews were in Babylon which Isaiah calls the daies of one King The daies of Kings and so other men who lived at ease were usually counted seventy years or thus according to the daies of one Kingdome that is the daies of the Babylonian Kingdome from the time of taking Tyre for seventy years after that Kingdome ceased and Darius the Median took it Dan. 5.31 Obs 4 When a land and people retain their filthinesse and rest uncleansed after mercies judgements and means used to do them good God doth not onely with-hold mercy but deny hope of mercy Judea was the land uncleansed and shee should have no rain in the day of Indignation Her sinnes kept back the rain in a litteral sense Jer. 3.2 3. and cut off the hope of rain in a metaphorical sense Zeph. 1.17 18. I will bring distresse upon men that they shall walk like blind men because they have sinned against the Lord They shall see nothing tending to their comfort but all working against them for it follows Their bloud shall be poured out as dust and their flesh as the dung neither their silver nor their gold shall bee able to deliver them in the day of the Lords wrath but the whole land shall be devoured by the fire of his jealousy Gold and silver will do much but nothing in the day of wrath Prov. 11.4 that place in Isa 8.21 22. is observable They shall passe through it hardly bestead and hungry and it shall come to pass when they shall bee hungry they shall fret themselves and curse their King and their God and look upwards and they shall look unto the earth and behold trouble and darknesse c. When Senacherib or Nebuchadnezzar should invade the Land the Famine should bee so great and the men of Judea so hungry that they should fret and curse their King their God The one because he prevented not their misery the other because he delivered them not out of it and they should look up to heaven down to the Church and find help from neither nor hope of mercy any where trouble darknesse anguish were before them and they should bee driven to them they disgrace the true Prophets vers 18. they listened to false Prophets and Lyars ver 19. they tryed not them and their doctrin by the Law and Testimonies ver 20. therefore God brought evil upon them yea such evil as they were helpless and hopeless Vers 25 Thero is a conspiracy of her Prophets in the midst thereof like a roaring Lyon ravening the prey they have devoured souls they have taken the treasure and pretious things they have made her many widows in the midst thereof In this vers and the 28. you have the sins of the Prophets expressed which defiled the land and made it to bee called the land uncleansed and they are 1 Conspiracy 2 Cruelty like roaring lyons c. 3 Murther and that of soules they have devoured c. 4 Covetousness they have taken the treasure and the pretious things 5 Inhumanity or impiety they have made her many widows 6 Flattery and lying ver 28. A conspiracy of her Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ligare colligare metaphorice dicitur de animorum colligatione conjurare facere ligam The Hebrew for Conspiracy is kesher which is from a root or word which signifies to bind to tye together as Jer. 51.63 Isa 49.16 and metaphorically is referred to the minds of men combining together as 1 Sam. 18.2 The Soul of Jonathan was knit with the soul of David Nick-sherah ligata erat was united bound to inleagued with the soul of David and 2 Sam. 15.31 Ahithophel is among the Conspirators with Absolom backsherim in conspirationibus his minde with others were united in a conspiracy against David so 2 Kin. 12.20 Jehoash his Servants arose and made a Conspiracy The Hebrew is They conspired a Conspiracy they were all of one heart and minde and it was to kill their Master Here the Prophets had a Conspiracy it s spoken of the evil Prophets they met in Jerusalem they consulted and consented to prophesy the same thing that none should Prophesy otherwise Nequis secu◠doceat quam ipsi ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat if they did they would cry them down and those should follow them thus they made a Conspiracy against the true Prophets and those were truely religious opposing God and godliness You may read how they set themselves against Jeremy chap. 26.8 and stirred up the Princes and people against him ver 13. how they prophesyed the same things Jer. 23.17 chap. 6.14 Like a roaring Lyon ravening the prey Lyons are fierce and cruel especially when hungry and it s observed of them that they first roar Vid. Sanct. in Isa 31.4 whereby they scare men and beast and then hunt after the prey So these Prophets did roar against the true Prophets and their followers Jer. 26.11 This man is worthy to dye not to bee silenced imprisoned or banished but to dye nothing but death will suffice them they were greedy of the prey and said he should surely dye ver 8. They have devoured souls Soules that is men Pestilentibus doctrinis aeternae damnationi bnoxios reddebant by a Synecdoche of the part for the whole They preached dreams and visions of their own heads whereby they seduced 〈◊〉 undid multitudes Ezek. 13.10 Jerem. 14.13 chap. 23.13 when Prophets do not tell people of their sinnes they destroy them Ezek. 3.18 and so when they present their own phansies instead of Gods word Jerem. 23.22 with 32. had they delivered the word of God they should have turned men from their evil waies but by their lies and dreams they made them to erre They have taken the treasure and pretious things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for Treasure is Cosen which Montanus renders robur strength and so it s used Isa 33.6 and riches
Egypt as the Jews were they were their half brethren descending from Lot and upon these accounts should have sympathized with the Jews wept with those that wept Rom. 12.15 been sensible of their great adversities Heb. 13.3 but they insulted over them mocked at them were despightful against them and added coals to the fire weight to their burdens and more chains to their bonds It s not onely an uncharitable but also an inhumane an unnatural thing to insult make sport and dominere at the miseries of others when there bee warres in a land fires in Cities ship-wracks at Seas robberies of houses inundations of waters and many suffer grievous things by such judgements of God should wee rejoyce thereat mock and make our selves merry Surely if wee do so wee offend wee provoke the Lord Prov. 17.5 Hee that is glad at Calamities shall not bee unpunished The Hebrew is shall not bee innocent God will deal with him as a person deeply guilty hee that makes others Calamities the object of his gladnesse stirs up God to be the Author of his destruction Shimei was glad at the expulsion of David by his Sonne Absolon yea mocked at and cursed him 2 Sam. 16.7 8. hee made Davids misery the matter of his mirth but this kindled such a fire in the breast of the Lord that it made him return his wickednesse upon his head 1 King 2.44 and cut him off from the Land of the living It s an argument of a malicious heart of an imbittered spirit to insult over the miseries of others and mock at their calamities yea it s an evidence of a wicked man that doth so such are Ammonites and Babylonians Job 31.29 If I rejoyced at the destruction of him that hated mee or lift up my self when evil found him Job professes hee did not make the miserie of his enemies matter of musick hee had a better principle within then to put him on to such a wickednesse So David though the abjects and base ones rejoyced in his adversity yet hee durst not do so but when they were sick hee put on Sackcloath hee sympathized with them hee humbled his soul with fasting and prayed for them Psalm 35.13 14 15. Of such a spirit was Solomon who gives wholesome Counsel Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart bee glad when he stumbleth He that rejoyceth at the misery of his enemy wil be sad at his good and both are evil Some the greater evils befalls their enemies the more they rejoyce if they fall into sin reproach or bitter affliction they are much gladded at it but thou that dost so hast not onely stumbled but art fallen both into sin and into the displeasure of God for vers 18. is a reason why men should not triumph in the troubles and afflictions of others least the Lord see it and it displease him and hee turn away his wrath from him thy so-doing displeases the Lord and may cause him to turn away his afflicting hand from thine enemy and to turn it against thee In these times this sin is too much in practice nations and persons rejoycing in the miseries of one another but we should further consider 1 That if others bee under the heavy stroaks of God to day wee may bee to morrow And therefore should not feast our selves upon others calamities Eccl. 9.2 All things come alike unto all There is one event to the Righteous and to the wicked what befalls thine enemy one day whom thou thinkest the worst that lives may befall thee the next day though thou bee the best man that lives Therefore boast not thy self of to morrow for thou knowest not what a day may bring forth it may bring forth as much woe and evil to thee as the former day did to thine enemy or neighbour 2 That wee deserve as sad things as any others feel Are not wee sinners and such sinners as make the time perilous 2 Tim. 3.1 2 3 4 5. are not we lovers of our selves covetous boasters proud blasphemers dis-obedient to Parents unthankful unholy c. if wee bee so why should not wee fear least the judgements of God should overtake us and arrest us as they have done others Lamen 3.22 It s the Lords mercies saith Jeremy That wee are not consumed he puts in himself and it was not single mercy but mercies all Gods mercies were at work to keep them alive Wee should wonder wee are spared being such sinners as we are rather than rejoyce in the miseries of others who may bee more righteous than our selves 3 The end of Gods laying his hand upon others Jam tua res agitur paries cum proximus ardet it is not that wee should rejoice clap our hands daunce and insult over them that be miserable but it is to awaken us and excite us unto Repentance Luke 13. When God by his Providence brings suddain and sad stroaks upon men it is that others should consider and Repent The death of the Galileans and those upon whom the Tower of Silo fell was for that end therefore saith Christ Except you repent you shall all perish The miseries of Scotland Ireland by the Sword and of the Netherlands by waters is not that men should rejoyce but sympathize with them and repent if others suffer and we bee spared that is the goodnesse of God to us and his goodnesse therein should lead us to repentance 4 The rule of Christ is otherwise Matth. 5 44. I say unto you love your enemies blesse them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you we must not rejoyce at their miseries but love them and manifest our love by blessing them doing them good and praying for them Obs 4 For the sinnes of the People God laies Nations waste and disposes of them to whom hee please The sinnes of the Ammonites caused God to cut them off to destroy them and their name and to deliver them for a spoil to the Heathen and their Countrey to the men of the East for a possession Psalm 107.33 34 Hee turneth rivers into a wildernesse and the water-springs into dry ground a fruitful land into barrennesse or saltnesse for the wickednesse of them that dwell therein Hee is the Governour among the Nations Psalm 22.28 and when they do wickedly hee can break them with his Rod of iron cut them off with his battle Axe and give their Countries to whom hee pleases He set Jeremy over the Nations and Kingdomes to root out pull down and destroy Jer. 1.10 which hee did in a Prophetical way chap. 27. many lands are reckoned up there and vers 6. saith God Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon They were wicked Proud Idolatrous oppressive and insulted against Gods people and the Lord brake them in peices and gave them to the men of the East God that made the earth gives it to
gods of the Heathen Obs 1 Nations are like one another in sin and wickednesse the Ammonites insulted over and scoffed at the Jews in the day of their affliction and so did Moab and Seir. The house of Judah is like unto all the Heathen Moab reproacheth and Ammon reviles them Zeph. 2.8 Jerusalem was great among the Nations and Princesse among the Provinces Lament 1.1 but they all were glad of her ruine and laughed at her suffering Lam. 2.15 16. Obs 2 The World and men of it judge untowardly of the Lord and his people What said Moab and Seir Behold the house of Judah is like unto all the Heathen their God is as our gods and his people is as wee are they have no more priviledge than others Heathens have heathenish thoughts of God himself and those are his Isa 36.18 Beware least Hezekiah perswade you saying The Lord will deliver us Hath any of the Gods of the Nations delivered his land out of the hand of the King of Assyrea where are the gods of Hamath and Arphad where are the Gods of Sepharvaim and have they delivered Samaria out of mine hand Who are they amongst all the gods of these lands that have delivered their land out of my hand that the Lord should deliver Jerusalem out of my hand Here you see what the thoughts of Rabshakeh Senacherib and his Army were concerning the God of Israel that hee was nothing differing from the gods of the Nations that he was no more able to deliver Jerusalem out of their hands than the Idol gods were to deliver the Nations out of them that the Jews should presently become like other people you have it more fully in 2 Chron. 32.14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of my hand that your God should bee able to deliver out of mine hand No god of any Nation against whom my fathers and my self did ever draw the Sword was able to withstand them or mee and so to protect the people and what do you Jews think your God greater and wiser better more able to do for you you deceive your selves I am come against you and you must fall into my hands and become like the Nations Obs 3 Heathens reproaching God and his people makes may for sad judgements upon them ushers in certain destruction because Moab and Seir said The house of Judah is like unto all the Heathen which was a reproaching of God and his People Therefore behold I will open the side of Moab I le break his ribs his strong holds and let in a potent enemy to destroy him and his When men blaspheme the name of God and are inhumane towards his people albeit they bee Heathens God is so offended at it that hee will severely deal with them Zeph. 2.8 9. I have heard the reproach of Moab and the revilings of the children of Ammon c. Therefore as I live saith the Lord of Hosts the God of Israel Surely Moab shall bee as Sodome and the children of Ammon as Gomorrha even the breeding of nettles and salt-pits and a perpetual desolation This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of Hosts Moab and Ammon were near unto Sodome and Gomorrha they could not bee ignorant of Gods dealings with them and because in their pride they reproached God and his People they should bee made like unto them their judgement should have something extraordinary in it Gods curse should bee upon them they should breed nettles and salt-pits that is bee fruitlesse and uselesse yea and that for ever When Nahash the Ammonite would not make a Covenant with the men of Jabesh Gilead unlesse hee might thrust out their right eyes and lay it for a reproach upon all Israel see what the issue was for intending to reproach Gods people and himself in them 1 Sam. 11. God stirred up the spirits of Saul and the people so that they fighting with the Ammonites slew them and scattered them so that two of them were not left together vers 11. it s ill to have a reproaching desire towards Gods people and far worse to do it If God do not bring some open judgement upon such he will secretly consume them Isa 51.7 8. Fear yee not the reproach of men neither be afraid of their revilings for the moth shall eat them up like a garment and the worm shall eat them like wooll Moths and Wormes are close hidden things and do secretly eat into garments and wool whereby they are altogether marred So God hath secret and invisible moths and wormes plagues and judgements to devour those that reproach his people him and his waies If God bee severe against Heathens doing it will hee spare Christians doing such evil Obs 4 When God is wroth with a Nation strong holds and Garrisons will not secure and protect them Moab had frontire Towns and those man'd with men of might but they kept not out the judgements of God hee opened the side of Moab hee brake in upon them notwithstanding their Forts Castles Garrisons and their great strength Moab is notable for strong Forts and strong men Jer. 48.17 18 25 41. but how strong soever their Cities their fortifications their men were they could not preserve Moab Isa 25.10 Moab shall bee trodden down under him even as straw is trodden down for the dung-hill all Moabs strength was no more unto the Lord than straw straw is a weak thing yea among the weakest of things the foot of a Child can tread that down Look then how easily the foot of a childe or man treads down Straw so easily would the foot of God tread down all the strength of Moab So for Nineveh the Lord shook down her strong holds as easily as ripe figgs are shaken off the fig-tree Nahum 3.12 as there is no counsel against the Lord Prov. 21.30 so there is no force or fort can stand out against him if hee give out the command strong-holds are destroyed Isa 23.11 if hee bee angry they are thrown down Lamen 2.2 it s lawful to have strong-holds but sinful and vain to trust in them that makes what was once profitable to become prejudicial Obs 5 Cities Forts and strong-holds do adorn and beautify the places where they are Moabs Cities and frontire Towns were the glory of the Country Adullam a City belonging to Judah Josh 15.35 near which was the Cave David hid himself in when hee fled from Saul 1 Sam. 22.1 is called the glory of Israel Micah 1.15 Piscator interprets it of Jerusalem and makes that the glory of Israel he shall come to Adullam even to the glory of Israel be the words meant of Adullam or Jerusalem they were the glory of Israel Babylon Isa 14.4 is stiled the golden City what an ornament was that unto the Province or place where it was So Tyrus Isa 23.8 is named The crowning City
and States when he makes great changes in them or utterly ruines them then some lament and some laugh When Tyrus was besiedged stormed taken and ruined then the Rowers Marriners and Pilots cryed wept and wailed bitterly lamenting her destruction then the Merchants laughed and hissed at her When Jerusalem was taken burnt and nothing left but rubbish and ashes then Jeremy and many others lamented greatly for the ruine thereof and then the Ammonites Moabites and Edomites laughed thereat as you may see Ezek. 25. such is the condition of humane affairs and corruption of humane nature that what is matter of mourning and humiliation to one becomes matter of rejoycing and insulting to another but wisdome hath said he that is glad at calamities shall not bee unpunished Prov. 17.5 Obs 5 The righteous God doth sometimes recompence sinners in the same way they have sinned Tyrus laughed at the destruction of Jerusalem Ezek. 26.2 and here in this ch v. 36. Tâ—e Merchants of the people shall hisse at thee Hissing as it sometimes notes astonishment so sometimes gladnesse and insulting Lament 2.15 16. all that pass by clap their hands at thee they wag their heads and hiss and say this is the day we looked for c. at first these Merchants might bee astonished at the tydings of Tyrus her ruine and after rejoyce clap their hands and hisse at her Agag by his sword had made women childlesse and by Samuels sword his mother was made childlesse 1 Sam. 15.33 CHAP. XXVIII Vers 1 The word of the Lord came again unto mee saying 2 Son of man say unto the Prince of Tyrus thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God in the midst of the Seas yet thou art a man and not God though thou set thine heart as the heart of God 3 Behold thou art wiser than Daniel there is no secret that they can hide from thee 4 With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasures 5 By thy great wisdome and by thy traffique hast thou increased thy riches and thine heart is lifted up because of thy riches 6 Therefore thus saith the Lord God because thou hast set thine heart as the heart of God 7 Behold therefore I will bring strangers upon thee the terrible of the Nations and they shall draw their swords against the beauty of thy wisdome and they shall defile thy brightness 8 They shall bring thee down to the pit and thou shalt dye the death of them that are slain in the midst of the seas 9 Wilt thou yet say before him that slayeth thee I am god but thou shalt bee a man and no God in the hand of him that slayeth thee 10 Thou shalt dye the deaths of the uncircumcised by the hand of strangers for I have spoken it saith the Lord. IN this Chapter you have these general parts 1 A Prophesy against the King of Tyre in these 10. verses 2 A Lamentation for him and the spoiling of his glory from the 10. v. to the 20. 3 A prophesy against Zidon from the beginning of the 20. to the 24. 4 A Prophesy of mercy unto the people of God from the 24. to the end In the Prophesy against the King of Tyrus you have 1 The Authority of the prophesy in the 1. v. 2 The sin that brought destruction upon him which was his Pride v. 2. occasioned from his seat ibid. his wisdome v. 3 4. and his wealth v. 4 5. 3 The Instruments the Lord would use in his destruction and they were strangers v. 7. the manner of whose dealings with him is set out in the 8 9 10. v. 1 The word of the Lord came again c. Being to speak unto the King of Tyrus hee mentions his Commission that the Lord spake to him and sent him one greater than the King himself Hereby the Prophet made way for himself and his message to have the better entertainment had hee come of his own head delivered things from his own spirit hee had rendred himself contemptible what hee had to declare unto the King and against him was not humane but Revelation from the Lord. 2 Son of Man The Son of Man must utter the words of God Heavenly treasure is put in earthen vessels and makes them honourable Ezekiel though hee were the Son of Man yet herein hee was the servant of God Hee sent him and put his own words in his mouth full of Majesty and to bee beleeved notwithstanding his meannesse and frailty This Son of Man is made a Son of Thunder against a proud and haughty Prince Say unto the Prince of Tyrus Some of the Fathers do make this Prince of Tyrus to bee the Devil but they were much mistaken in so conceiting for here bee many things which are incompetent to him especially what is said in the 7 and 8. ver The words are to bee taken litterally of Ethbahal or Ithobalus who was at that time Prince of Tyrus unto whom this Prophesy was directed being in his glory and height whereas Satan was cast out and cast down into greater misery then here is mentioned long before Thus saith the Lord God Prophets being subject to the same infirmities and passions as others bee are little regarded in the world especially by Princes Ezekiel therefore must not speak his own words but say Thus saith the Lord God The Hebrew Adonai Jehovah are very significant words Jehovah imports Gods being and giving being unto all things Adonai his supporting all in their beings for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar or foundation Thus saith hee who hath his being of himself and hath given being to heaven and earth and all creatures therein that upholds all by his power even thee thy self O Prince of Tyrus thus saith he unto thee Because thine heart is lifted up By heart understand not that little part of flesh in man wherein is sedes vitae the seat of life but the Thoughts Counsels reasonings Designes Wisdome Workings and Contrivances of the heart so Heart is oft to bee taken in scripture and it s lifted up when it s carried out after high and great things Psalm 131.1 Lord mine heart is not haughty nor mine eies lofty neither doe I exercise my self in great matters or in things too high for mee Here you may see what it is to have the heart lifted up or to bee haughty its Javah in both places and it is to have aspiring thoughts to minde high things to bee designing and reaching after them to have a high conceit of ones self as this Prince of Tyre had who thought himself above the condition of mortall men and so the Counsels reasonings designes and workings of his heart were to become a God and he blushed not to say it Thou hast said I am a God Not thou hast thought so which had been too much but
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
wildernesse and there leave him to bee a prey unto the enemy when hee and his Army were spread over the wildernesse then they should be deserted of God and left to spoil Thee and all the fish of thy Rivers As a fish drawn out of the water left upon the land dies and becomes a prey so should the King of Egypt and the Egyptians Thou shalt fall upon the open fields thou shalt not bee brought together nor gathered Thine Army shall bee so beaten routed and overthrown as no one part of it shall bee joyned to another there shall be no rallying no recruiting no gathering up for burial but all shall bee meat for the beasts of the field and for the fowls of Heaven Some fishes when they are drawn out of the waters are taken up much use is made of them others are thrown away Mat. 13.48 but here they were so bad that all should bee thrown to the beasts and birds of prey Obs 1 When God is wroth with Princes and people he makes and takes occasions to execute his judgements upon them Pharaoh and his people had sinned greatly against God and hee stirred up the Cyreneans to invade their neighbour countrey the Lybians Whereupon hee and his are drawn out to warre and fall thereby He and his thought to live securely in Egypt but God had hooks to draw them out and judgements to inflict upon them being so drawn out The Elder Pharaoh in Moses daies having greatly provoked God by deteining the Jews in Egypt God made an occasion by dividing the waters of the red Sea for him to follow them and then hee and his being in the red Sea took occasion to bee avenged on him by causing the waters to swallow up him and all his host Exod. 14. God drew Zerah with his huge host of one thousand thousand and three hundred Chariots out of Ethiopia unto Maresha which was a City in the Tribe of Judah Joshuah 15.44 and there hee smote the Ethiopians and overthrew them 2 Chron. 14. God made Ramoth in Gilead an hook to draw out wicked Ahab to war against the Syrians and when hee was there hee was slain and his army wholly routed 1 King 22. God wants not hooks to draw Leviathans Dragons and Crocodiles out of their holes fens or rivers nor swords to peirce them when they are drawn out Hee had hooks for Hamilton and the late King of Scots to draw them into England and judgements to inflict upon them being come forth for their iniquities Let great and small take heed how they offend the Lord hee hath hooks enough and can make new if hee want them to drag sinners out of their lurking holes and vials of wrath to poure out upon them being haled out Obs 2 In those actions men do freely the wise providence of God acts powerfully and accomplisheth his designes Pharaoh and his subjects go out freely to war against their enemies yet God had a hook in their chaws and drew them toth at work Rhehoboam freely refused the counsel of the wise men and freely followed the counsel of the young men yet Gods hand was in these actions his hook was in his chaws 1 King 12.15 The cause was from the Lord. Rhehoboam carried on freely his own design and God powerfully carried on his though Rhehoboam discerned it not neither aimed at it God sent the Assyrians against the Hypocritical Jews hee charged him to take the spoil and tread them down like mire in the streets Hee came freely though Gods hook were in his nostrils hee came to do his own will not Gods that hee aimed not at for hee meant not so his heart did not think so Isa 10.6 7. yet Gods providence over-ruled so that he did the work of God This is a great mystery all wicked men act freely drive on their own interests yet God powerfully moves in these actions brings to pass his own purposes and counsells and that without sin Obs 3 The Counsels and strength of Princes and Armies comes to nothing where God doth not assist but desert I will leave thee thrown into the wildernesse thee and all the fish of thy River thou shalt fall Pharaoh was a great Dragon wise and subtle hee had wise Counsellors strong Souldiers a great Army but neither their Counsel nor strength stood them in stead when God had drawn them into the field he left them and they fell Humane wisdome and strength can do nothing without God Saul had a great Army all Israel were gathered together to fight against the Philistims but did they prevail no they fled and fell down before their enemies and what was the reason Saul tells you 1 Sam. 28.15 The Lord is departed from mee hee is neither with mee nor mine Army all Israel can do nothing against uncircumcised Philistims when God had forsaken them Jeroboam had an Army of eight hundred thousand men mighty men of valor Abijah meets him with an Army of four hundred thousand even half so many and slew of Jeroboams Army five hundred thousand They were strong men on that side and two to one yet more fell by an hundred thousand than Abijahs Army consisted of And what was the cause hereof 2 Chron. 13.3 12. The cause was God was with them Behold God himself is with us for our Captain he guides us and girds us with strength said Abijah Jeroboam by his golden Calves had driven God from him so then where God is not there can bee no successe 1 Sam. 2.9 by strength shall no man prevail Let men have strong horses strong Armes strong bodies strong Counsels strong Armies strong treasures if they have not El-shaddai the strong Almighty God with them all their strengths will prove weaknesse wee have seen this made good in our daies most eminently Obs 4 God in his just judgements brings Princes and Armies who confide in an arme of flesh to open shame and utter ruine Thou shalt fall in the open fields thou shalt not bee gathered nor brought together thou shalt lye unburied and be meat for beasts and fowles This Egyptian great Dragon and all the fish of his Rivers were such as God cast out for naught and gave to bee meat to Kites Crowes Vultures Dogs Swine and wild beasts their shame was open their end was miserable Pharaoh that intreated the Israelites so cruelly did not God bring him to open shame and his great Army did hee not drown this Dragon and all adhered to him in the deeps did hee not give their Carkasses to bee meat to the Sea-Dragons and Sea-Leviathans Absolom and his Army met with shame scorn and misery enough 2 Sam. 18. Jehoiakim was buried with the burial of an Asse Jerem. 22.19 that is hee had no burial but was cast out to shame scorn and feeding of birds and beasts 6 And all the inhabitants of Egypt shall know that I am the Lord. In this verse the Event of the former judgement upon Pharaoh and his Army is laid down together with
Jews but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance
enemy to God and his people how much more should Christians do and indure any thing for Christ their King and heavenly Commander if hee say go wee should go if come wee should come if pluck out your right eye cut off your right hand or right foot we should do so if hee calls us to indure affliction and suffer hard things wee should not stick at them no though it be the jeoparding of our lives knowing hee hath a spiritual and eternal reward for us Seeing men have done and suffered so much for heathens how can wee do or suffer too much for Christ Scipio Africanus had three hundred Souldiers who would clime a Tower if hee bid them or throw themselves from the top of a Tower at his command what dishonor will it bee to Christ if his souldiers will not do as much at his command as others have done at their Lords Commands Obs 5 Armies with their Generals and Commanders may serve long labour soâ—ely suffer hard things and after all these bee dis-appointed of their expectations Nebuchadrezzar caused his Army to serve a great service thirteen years so that their heads shoulders sides were bald and peeled and what then yet had hee no wages nor his Army they expected great matters in Tyrus which was so rich and full of all sorts of Commodities but found nothing considerable nothing answering their expectation or sufficient to recompence their charge and suffering This undertaking could not be without millions of money hopes they had that Tyrus being now the Mart of Nations would repay them with advantage but Tyrus wealth was dispersed and there was no money in Cash Sometimes armies find rich spoil and fat prey in the Towns and Cities they take and sometimes they find empty houses Obs 6 Nations Lands Kingdomes are the Lords and he disposes of them to whom hee pleases Behold I will give the land of Egypt unto Nebuchadrezzar Hee would take it from Pharaoh King thereof and give it to another Neither did the Lord do any wrong unto Pharaoh because he was tenant at will and held upon these tearmes quam diu se bene gereret to bee King while hee carried himself well but hee grew proud insolent and like a Dragon lay in the midst of his rivers saying my River is mine and I have made it for my self God therefore took away his Kingdome from him and gave it to the King of Babylon hee looseth the loines of King and dis-misseth them from their Kingdomes Hee rejected Saul 1 Sam. 15.23 and gave his Kingdome to David chap. 16.1.13 hee rent ten Tribes from Rhehoboam and gave them to Jeroboam 1 Kin. 11.31 hee cast out many Kings and gave their lands to Nebuchadrezzar Jerem. 27.3 7. and v. 5. you may see upon what ground hee doth so I have made the earth the man and the beast that are upon the ground by my great power and by my stretched out arm and have given it unto whom it seemed meet unto mee and now I have given all these lands into the hand of Nebuchadnezzar hee made the earth hee may give it to and take it from whom hee please it s his not ours no man is owner of the earth or any part of it it s the Lords therefore if hee break in peices mighty men without number and sets others in their stead hee wrongs hee oppresses none Job 34.24 Let not us be troubled that God hath done such things in our daies Obs 7 God in his holy and wise Providence makes use of Heathens or any instruments to do his work Nebuchadrezzar and his Army wrought for him they were his servants hee set them on work though they knew it not When Armies of Heathens do plunder Townes take Cities lay waste Kingdomes they are working for God they are executing his judgements though they minde it not God carries on his work let instruments bee what they will He can make use of the worst of men as well as of the best Hee can promote his interest by an Army of heathens as well as by an Army of Christians and let Armies bee what they will good or bad when they are at work they work for God they wrought for mee saith God It s good therefore not to stick upon the instruments which work but to look at the hand in which they are how that directs and regulates them look at him whose tooles whose servants they are This will quiet mens spirits and keep their tongues within compass Obs 8 The Lord suffers not any no not heathens and Infidels to labour for him in vain Hee gave the land of Egypt with all the wealth of it to Nebuchadrezzar and his Army who were the worst of the Heathen Ezek. 7.24 because they served and wrought for him God is just not like those Masters who set men on work and then will give them no wages whosoever works for God shall have his penny when the mid-wives would not destroy the male children of the Jews but save them alive because they feared God â—e dealt well with them and gave them houses Exod. 1.17 20 21. hee gave them habitations and blessed their families They were Infidels yet God rewarded their work Jehu was wicked yet because hee did the work of the Lord in rooting out Ahabs Family in destroying Baal with all the Priests and Temple of Baal therefore the Lord rewarded him and that largely 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel which was made good in Jehoahaz Joash Jeroboam and Zachariah who came out of his loines and reigned after him 2 King 13 14 15. chapters How should this stir us up to do good and serve the Lord if Heathens shall not labour for him in vain much lesse shall Christians who know how to act from a right principle in a right manner and for a right end if they meet with hardship in his service hee will remember and reward it fully not with a temporal Kingdome but with an eternal the land of Egypt shall be given to Babylonians because the kingdom of Heaven shall bee given to Christians Luke 12.32 Fear not little flock it is your fathers pleasure to give you the Kingdome let us therefore bee stedfast and immoveable alwaies abounding in the work of the Lord forasmuch as wee know our labour shall not bee in vain A cup of cold water two mites cast into the treasury a sigh a tear laid out for God and his interest shall not bee forgotten what Paul told the Hebrews I may tell you that God is not unrighteous to forget your work men may forget or reward poorly but God will not forget because hee cannot bee unrighteous nor reward poorly because he deals bountifully with his servants Psal 116.7 Obs 9 Execution of judgement upon proud
hee destroyes his peoples enemies and then shews them mercy Pag 590 Grace all wee have is from free Grace 138. why God deals gratiously with sinners Pag 138 H HAbitations are assigned to men by the Lord Pag 27. 86 Hearing Those will not hear God are rejected of God Pag 119 Hand lifting up of it what it notes 15. smiting of hand 161 165. God hath a hand to apprehend sinners 180. clapping of the hands Pag 390 391 Heart if running after other things it sleights the things of God 66. no halving 119. what knowledge affects it 133 134. what lifts it up 451. what meant by heart 486. it will faile when judgements come 226 229. God takes notice in what frame 488. what lifting up of it is 486. what doth it Pag 520 Holy what should ingage us to be so 34 36. holinesse of places priviledge not unholy people 148. holy things what and when prophaned 256. to be kept holy 260. when prophaned 317. it's wronging of God ibid. resting in them causes removal of them Pag 374 Hypocrisie a close and unsuspected sin Pag 8 Hatred 415. degrees of it Pag 417 Hypocrites cannot deceive God 10. they get nothing of God at his ordinances 10 11. they may deceive Prophets 11. are not to be pleaded for 12. God will not have to do with them 96 97. hee discovers their designes how close soever carried Pag 99 Hook Gods Hook Pag 551 553 Horne how taken Pag 588 Heathens wise men amongst them 462. not safe to relye upon them 559. God shews them mercy 571. sometimes more favour than his own people Pag 572 Harmes rejoycing at the harmes of others 426. they make wary Pag 560 Humble such are respected and exalted by God Pag 190 Helmet made of several things Pag 459 Horses difference of them Pag 468 Hope of mercy when denied 247. hopelesse condition who is the cause of it 354. things hoped for disappointed hurt Pag 560 Hedge what it was hedged the Jews 278 279. gapps in it what 279 280. making up the hedge what 280 281 282. when broken judgements are comming in 284. God expects some to make up the hedge 285. so doing prevents judgement saves a people ibid. I Iavan who came of him Pag 466 Idolaters it 's dangerous for the children of good men to live amongst them 33. cruel Pag 215 Idolatry may last long but shall be punished Pag 296 Jehovah what it notes Pag 17 486 Impossible things seem so accomplished by the Lord Pag 431 452 572 Jews Idolaters in Egypt 32. what once they were Pag 235 Interrogations what they denote Pag 92 Ireland Englands right to it Pag 28 Ingrateful those have had much kindnesse from God prove so Pag 38 39 Iniquity transgression and sin what 178 179. what the Prince of Tyrus his iniquity was Pag 513 514 Ithobald King of the Tyrians Pag 579 Judging in Scripture taken for pleading Pag 6 Insulting evil Pag 387 395 396 425 Judgements what brings spiritual ones 77. who punished with them 118. Gods judgements are impartial 142. fierce ones upon Gods people 144. not to be stayed by man ibid. severe at last 150. end of them ibid. when heavier judgements come 155. some judgements are sweeping ibid. they are tryals 159. trying judgements and destroying ones 160. easily suddenly brought 209. what hastens them 216. they discover mens hearts 229. they make the Lord known 233. when they come in 288. Just ibid. they are Cups 32. they teach and what 326. they make places boiling pots 332. they fall upon all sorts 333. work not out wickednesse 337. irrevocable 354 355. some mercy under severest judgements 381. God brings them 412. they are to make others tremble 440. dreadful 441 Cause Lamentation and Laughing 483. for examples 526. end of them 533. no standing against them 566. sometimes universall Pag 567 Ironies in Scripture 117. used by God himself and others Pag 493 494 Iron what put for Pag 465 Justice executed is pleasing to God 167 586 341. it upholds neglect of it ruines Princes and Kingdomes Pag 524 525 Jerusalem her praise and reproach 214 212. bloudy cruel 215. renowned for what 217. infamous ibid. Prophets in her against her 251 252. likened to a Pot 329. when emptied 335. sinned openly 336. the gates of the People Pag 421 Impudence in sinning Pag 303 Ivory 449 450. hornes of Ivory what Pag 4â—9 K KEdar and Kedarites Pag 474 475 Kindnesse prevailing Pag 136 Keriathaim a City and where Pag 401 Kodesh what it notes Pag 125 Knowledge what breeds experiment all knowledge of God Pag 116 133 134 138 Kingdomes their time of flourishing and desolation in the Lords hand 567 568. base 573. God can raise desolate ones Pag 574 Kings deposed by the Lord 187 hee puts an end to them and their Kingdomes at his pleasure 189. Kingdomes kept desolate 194. like Cherubims 510 511. have honour and power that they may protect the people 514. God an enemy to wicked Kings 550. they resemble Satan ibid L LAnd habitations Lands disposed and ordered by the Lord 27. what makes a land glorious 28 29 30. noted by the Lord what they are 245. not cleansed by means provoke God 246. denyed mercy 247. what saves a land 285. land of â—he living 439. there is a difference of Lands Pag 443 Lamentation when taken up Pag 435 Labour none labour for God in vain Pag 585 Law whether keeping of it would have availed to eternal life 50 51 53. Law-giver who 52. how violated Pag 254 255 256 Lebanon where and what it signifies Pag 448 Lewdness what Pag 221 343 Lead Pag 465 Likeness in sinning hath a likeness in suffering Pag 110 Linnen fine Linnen Pag 452 Lust mens lusts are costly things Pag 454 Lifting up those lift up themselves shall be abased Pag 575 M MAtter 's those of importance to whom to be committed Pag 462 Merchants 458 464 465 467. merchandising of the hand 469. whether men may be Merchants Pag 478 479 Meshech who came from him Pag 464 467 Magistrates usually such as the Priests and Prophets are 266. covetous and cruel ibid. 267. how to deale with the people 514 515. should not connive at but punish sin 524. not suffer bryars and thorns to over-run the field Pag 538 Malice malitious practises what they provoke to Pag 411 Market Pag 468 Marriage lawful for men in spiritual functions Pag 362 Maresha where Pag 553 Mast what Pag 448 Marriners Pag 457 Man hee is onely a sojourner here 115. mens evil acts over-ruled by God 175. of trading for men 467. men know not what themselves are 492. they are conceited ibid. Means not neglected by heathens 174. if cleanse us not it 's dangerous 246. may be had and not improved 346. such a case dangerous 348. prove hurtful Pag 560 Mercy old mercies are to bee remembred 26. choisest mercies are for Gods own people 28. mercies oblige to holiness 34. they worsten men 39. upon what account shewed to ill-deservers 48. mercies do not exempt us from
AN EXPOSITION CONTINUED Upon the XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII and XXIX Chapters of the PROPHET EZEKIEL VVith many Useful Observations thereupon Delivered at several Lectures in London By WILLIAM GREENHILL PSALM 119.96 I have seen an end of all Perfection but thy Commandement is exceeding broad HEBREWS 13.14 Here have wee no continuing City but wee seek one to come Miser est omnis animus vinctus amicitia rerum mortalium Augustin Confess l. 4. c. 6. LONDON Printed for Livewell Chapman at the Crown in Popes-head-Alley And are to be sold by Henry Mortlock at the Phoenix in Pauls Church-yard near the little North door 1658. TO Those in the famous City of London who are the Undertakers Promoters and Maintainers of the Expository Lectures therein and to all others who love Truth WEE read in holy writ of many Cities which for their structures situations fortifications trading accommodations and Epithites were famous as populous No Nahum 3. 8. Nineveh the great Jonah 1.2 Tarsus in Cilicia Act. 21.39 Golden Babylon Isa 14.4 Renowned Tyrus Ezek. 26.17 Righteous and faithful Jerusalem Isa 1.26 which exceeded them all for as Canaan was the glory of all lands flowing with milk and hony so Jerusalem had its milk and honey and was the glory of all Cities There was the Lords Presence his worship his Oracles his Ordinances and his Prophets which made it the glory of the World and perfection of beauty Had other Cities strong Towers Jerusalem had them and the Temple also Had they gods of gold silver stones and sticks in them Jerusalem had Jehovah the true and living God in her Had they wise Counsellors in them Jerusalem had the Sanedrim Had they humane Laws which were good Jerusalem had Divine Laws such as no City or People ever had Deut. 4.8 Had they temporal Excellencies and Priviledges Jerusalem had spiritual Had they the glory of the World Art and Nature Jerusalem had the glory of Heaven There God shined Psal 50.2 But what now is become of these Cities and Jerusalem it self are they not all laid waste made heapes dead and buried in the wombe of the earth Cities have their periods as well as men Babylon had a time to bee borne Gen. 11.4 and a time to dye Isa 14.4 Nineveh had her day to get up Gen. 10.11 and her day to fall Nahum 3.7 Tyrus had her day of rising and her day of ruining and shee is descended into the pit with others Ezek. 26.18 20. Jerusalem had her day for building and her day for burning Jerem. 52.12 13. This is matter of lamentation that such Cities especially Jerusalem should have such an end The Cause of such dismal ends upon search wee shall finde to bee SIN which is of so malignant a Nature that it destroies Nations and pulls down the strongest Cities Cruelty falsehood and robbery with many other were the sins laid Nineveh waste Nahum 3. Pride fulnesse of bread abundance of idlenesse with neglect of the poor were the sins made the Lord take Sodome away Ezek. 16.49 50. Pride Violence unmercifulnesse vain-confidence and Treachery were the sins rent Babylon in peices Isa 47. Jer. 50. what sins destroied Ammon Moab Edom Philistia with their Cities and what sunk Tyrus into the sea Ezekiel tells you chap. 25. 26. A large Catalogue of those sins which kindled the fire in Jerusalem and turned her into ashes you have in the 22. of Ezekiel and other chapters most of which I fear are to be found in this City Are there not in her those set light by Father and Mother are there not those do vex the Fatherlesse and Widdow are there not those despise the holy things of God and prophane his Sabbaths are there not those take usury and increase are greedy of gain and live by dishonest gain Ezek. 22.18 Are there not those that devise mischief and give wicked counsel Are there not those carry tales to shed bloud Are there not those exercise robbery vex the poor the needy and oppresse the stranger Are not her professors as dross even the dross of silver may not the Lord say of this City as hee did of Jerusalem Thou hast been to mee a provocation of mine anger Jer. 32.31 and of my fury from the day that they built thee even unto this day that I should remove thee from before my face Thou art the City I have been purging but art not purged Eze. 24.13 Thou shalt not bee purged from thy filthinesse till I have caused my fury to rest upon thee Surely LONDON deserves not better at the hands of the Lord than other Cities did especially Jerusalem and having her sins may fear her end Be instructed therefore O LONDON lest the Lords soul depart from thee and thou bee made Desolate For the Lord hath a Day to reckon with sinfull Lands and Cities Isa 17.4 In that day the glory of Jacob shall bee made thin and the fatnesse of his flesh shall wax lean The Princes Counsellors Souldiers Prophets Priests with their Cities the rarities and riches of them were the glory and fatnesse of Jacob These God had a day to take away and so made Jacob thin and lean God had a day for Tyre Isa 23.15 and interrupted her great merchandising for seventy years by laying her in the deep If it bee demanded how came Tyrus so strong and stately so fat and full to so deplorable an end The spirit of God tells you when it saith Eze. 26.27 thy Rowers have brought thee into great waters that is the Princes and Rulers by their Pride Policy and Prophaneness caused such storms as sunk the Ship Tyrus had as much to secure her as any City in the world shee was built upon a rock her borders were in the midst of the Seas shee had walls and an Army to watch them shee had Towers and Gammadims to keep them shee wanted not for ships Pilots Marriners for Souldiers sheilds and Helmets she had Counsellors Merchants and plentie of all things so that shee seemed invincible but all these did not preserve her station or make her impregnable for though shee indured a fredge of thirteen years by Nebuchadrezzar and his forces Eze. 27 2â— yet at last shee fell into the midst of the Sea in the day of her ruine Jerusalem was so well fortified by nature and art Psal 125.2 Psal 48.12 13. Lam. 4.12 being compassed about with mountaines having walls bulwarks and Towers that it was thought incredible and impossible for an enemy to have entered her gates but sin being found in her and God against her nothing secured her She was oft warned by the Prophets Isa 37. Amos 4. and judiciary providences of God to repent and reforme Shee was as a pot over the fire when besiedged by Senacherib when famine and Plague devoured her inhabitants but her scum went not out and that was her ruine Let none think the poor to bee the scum of the City Prov. 22.2
thou so farre from pleading for them that thou possesse them with and present before them the abominations of their fathers which they follow Ut eorum supplicia metuant quorum â—lagitia sequuntur Pintus Of abominations hath been spoken before by Fathers their predecessors Kings and others are meant who were Idolaters Oppressors and profane Observ 1 The Lord keeps an exact account of his peoples sufferings be the time long or short he observes it In the seventh year fifth month and tenth day that was of their captivity The Lord forgate not how long they had been in Babylon he notes how the time of their trouble passes in the 24 of Ezek. v. 1. the ninth year tenth month and tenth day are mentioned in the 29. v. 1. the tenth year tenth month and twelfth day are set down in the 26.1 the eleventh year and first day of the month are specified in the 40. and 1. v. the twenty fifth year of the captivity is named They were Captives in Babylon suffered hard things but God took notice of the time and how the years ran out It s said Israel served Eglon eighteen years Judges 3.14 that Jabin oppressed them twenty years chap. 43. It s not said onely that the woman had a spirit of infirmity but the time is recorded also shee had it eighteen years Luke 13.11 so in John 5.5 not only the man and his infirmity is mentioned but the time also how long thirty eight years so Aeneas is said not onely to have had the palsy but to have kept his bed eigth years Act. 9.33 God tells the years months and daies that his do indure adversity seventy years were determined that they should bee in Babylon Jerem. 29.10 11. and God gave them to see hee observed as well yea better then they how they passed Obs 2 The time of mens doing some things is specially noted by the Lord. These Elders coming to inquire of the Lord the time of it is recorded in the seventh year fifth month and tenth day Though all things bee noted by the Lord yet some things more especially than others See how the actions of Josiah are observed 2 Chron. 34. v. 3. in the eighth year of his reign while hee was yet young hee beganne to seek after the God of David his Father and in the twelfth year hee beganne to purge Judah and Jerusalem from the high places vers 8. in the eighteenth year of his reign hee repaired the house of the Lord his God and kept the great Passeover in that year chap. 39.18 15. when Jeroboam feasted and sacrificed to the Calves hee had made God took notice of the month and day 1 Kings 12.32 it was the eighth month and fifteenth day when Jehoiakim cut the rowl cast it into the fire and burnt it God noted the time of it Jer. 36.22 23. When Esther was taken into the royall house by Ahashnerus the time is eyed by the Lord and recorded chap. 2.16 see Ezra 10.16 2 Chron. 29.17 Esth 9.1 18. Jer. 52.31.39.2 where the times of things are specially recorded Let men take heed what they do and when they do it Mat. 26.15 16. God observed the time when Judas covenanted with the chief Priests to sell Christ for thirty peices of silver from that time forth hee sought opportunity to betray him When the persecution of the Church was God took notice of it Act. 8.1 at that time so Herods slaying of James at that time hee stretched out his hand Acts 12.1 2. Obs 3 Hypocrisy is a close sin and is in those oft times we little think It s found where it was not expected In the Elders of Israel Those here came to Ezekiel pretended piety sate before him as if they would hearken to whatsoever the Lord should say and do it yet they intended no such thing but were resolved to go on in their own waies and to bee as the Babylonians and Heathens as you may see verse 32. that so they might injoy peace and safety They did here like many that are upon marriage who will go to two or three to inquire and have Counsell but are resolved to go on what ever is said unto them so whatever Counsell they should have had given them from the Lord they meant to go on in their wicked ways and this was profound hypocrisy whose wont it is to veile the foulest things with the fairest pretences In Ananias and Sapphira there was dissimulation Sanctissima specie Act. 5. so in those came to Jeremy intreating him to pray for them and to consult with God for them it was a time of affliction and they would do what ever God should say unto them by Jeremy but they dealt Hypocritically with him and God they were resolved to go into Egypt although they sent Jeremy to ask of the Lord whether they should or no he told them they must not go if they did they should perish there and because they would go Jer. 42.20 hee tells them they dissembled in their hearts when they sent him to the Lord to pray for them here was damnable Hypocrisy in them So those that came to Christ Mat. 22.16 17 18. they carried a foule businesse very smoothly Master we know that thou art true and teachest the way of God in truth neither carest thou for any man tell us therefore what thinkest thou is it lawful to give tribute unto Caesar or no here was villany couched under these words they thought to intangle Christ and to have got advantage hereby to have cut him off and therefore perceiving their wickedness he saith why tempt ye me ye Hypocrites There be many it s to bee feared will bee found Hypocrites at last who now frequent the Assemblies and come to hear the word of God but do it not Are there not many who come to hear and sit before the Lord and his Ministers as if they would conform to what hee should give out by them but they hold fast their corrupt opinions vile lusts wretched practises and what is this but Hypocrisy those in the 33 of Ezek. 31 32. they came to the Prophet heard him gave him good words but nothing they would do their hearts went after their covetousness and they were no better than Hypocrites so now c. if men come not with honest hearts intending to do what they hear they come Hypocritically Obs 4 To inquire and ask Counsel of the Prophets and men of God is of ancient standing and warrantable Here the Elders of Israel that had years experience they come to a Prophet Non male egerunt inquirendo sed male inquirendo OEcolampad Their comming was not unlawful or condemnable but their comming sinfully It was a frequent practice of Old to consult with the Prophets 1 Sam. 9.9 1 King 22.15 2 King 8 8. Jer. 21.2 37.7 and their comming to them was comming to the Lord as here they came to inquire of the Lord. Then men look the right way upon the
Prophets when they look at God in them and what hee saith by them with resolution to follow the same what though now there bee no Prophets nor Apostles immediately inspired and infallible to consult withall yet there bee Pastors and Teachers with whom Christ hath promised to bee to the end of the world who are given to perfect and edifye the body of Christ and therefore upon consultation with them you may bee helped to that light which of your selves you cannot attain unto Obs 5â— The Prophets were to give out the Lords mind in his name and words unto those they were sent unto speak unto the Elders of Israel and say thus saith the Lord God hee might not speak his own minde his own words in his own name hee must not say thus saith Ezekiel but thus saith the Lord this gave weight and authority to the word and bred the greater reverence in the hearts of the hearers That which is from the Lord hath a Divine stampe upon it a Divine power in it but that is mans is like himself frail and feeble you may refuse it without any considerable prejudice but not so with the word of the Lord. Obs 6 How closely soever men carry their wicked devices with what colours soever they varnish and paint them over though they may can delude and deceive men even Prophets yet they cannot impose upon God and deceive him Ezekiel was out-reached by these old Foxes these Hypocritical Elders because hee could not see into their Hearts discern their intentions but the Lord whose eye peirceth into the depths saw what was within and detected their foul insides notwithstanding their pious pretences are you come to inquire of mee whom do you think I am what a God do you make of mee am I like unto man such as your selves No No I know your hearts yee Hypocrites How dare you come into my presence to inquire of mee when you are resolved to go on in your own waies The Lord knew they had Idols in their hearts Ezek. 14.1 2 3. they were Elders of Israel likewise great men oft times are great Hypocrites they think being crafty to go beyond God and his Prophets but it cannot bee hee knows upon what grounds with what purpose intentions resolutions men come to hear his word to ask Counsell oâ— his servants look to your selves spirits and all your waies God seeth and knoweth all and if you bee not sincere upright without guile and hypocrisy hee will finde you out and detect you Obs 7 When mâ—n come to God or his Ordinances with hypocritical hearts they get nâ—thing of him hee is so far from accepting and hearing of them that hee rejects them and resolves not to answer them Come ye to inquire of mee as I live I will not bee inquired of by you Do you think to have mine ear my countenance my heart my hand to do for you No you shall have nothing at all of mee bee gone I will afford you no answer though you bee Elders of Israel yet you are Hypocrites and they are odious to mee bee they of the highest rank or lowest it s not your hoary heads will move mee seeing you have Hypocritical hearts you are resolved to go on in your ways and I am resolved to go on in my way I will not answer you come oft sit long before the Prophet if you will answer of mee you shall have none none suitable to your desires and expectations Job speaking of an Hypocrite saith Will God hear his cry when trouble comes upon him chap. 27.9 at such a time hee will cry and cry hand but will God hear him No God hath no pleasure in Hypocrites therefore saith Ezekiel 8.18 though they cry in mine ears with a loud voice yet will I not hear them the like you have in Micah 3.4 If mens hearts bee not upright sincere let them pray and cry in prayer let them hear and hear attentively let them come to a Prophet to aske Counsell and wait God respects them not will not answer them the upright in their way are his delight Prov. 11.20 hee delights in their persons their presence their prayers in doing for them Prov. 10.29 the way of the Lord is strength to the upright what 's the way of the Lord prayer hearing of the word asking counsell of his Prophets and servants are the waies of the Lord in these hee appears is found le ts out strength but it is when men are upright not hypocriticall come not therefore resolved to go on in your own waies but as Peter saith Lay aside all malice all guile and hypocrisies envies and evil speaking and as new born babes c. Obs 8 Hypocrites and wicked men may carry themselves so as to deceive the Prophets and servants of God These Elders by their comming putting the Prophet on to inquire of the Lord for them sitting before him for an answer bred such good thoughts of them in the Prophets mind as that when God told him hee would not bee inquired at by them hee was ready to plead for them and excuse them from being Hypocrites wondering the Lord should bee so hot and resolute against them as not to vouchsafe them an answer Hee thought they were good men and worthy of better entertainment at the hands of God then they had but hee was deceived Simon Magus demeaned himself so that hee begate a good esteem in the heart of Philip and was admitted to Baptisme Act. 8.13 In Johns days many got into the Church who seemed Saints but were Hypocrites 1 John 2.19 they went out from us that they might be made manifest John and others had had good opinions of them but were deluded by them False Apostles got into the Church of Ephesus and for a time had gained too much upon the Angel thereof Rev. 2.2 When the Captains and people came to Jeremy in a smooth way promising to do what ever the Lord should say by him they insinuated so farre into him that they prevailed with him to inquire of the Lord for them but they juggled with him Jer. 42. Prophets and Ministers may be and are deceived oft with the specious pretences of naughty men because they would not bee uncharitable they are many times too credulous Obs 9 Hypocrites are not to bee pleaded for Wilt thoâ— judge them son of man wilt thou judge them God would not have the Prophet to plead for or excuse them Hypocrites are so odious in Gods eye that hee takes it unkindly when his Prophets and Ministers appear for them iâ— they have thoughts that way he dislikes it forbids them This double interrogation is a double negation These Hypocrites would have drawn in God and the Prophet to have countenanced their vile intentions therefore God would neither answer them nor suffer his Prophet to speak for them Hypocrites are not alwaies the greatest of sinners but they are ever the worst of sinners because they pretend to bee holy and under pretence
of Holinesse cover all their wickednesse The Devil is never more Devil than when hee transforms himself into an Angel of light he seeming light being darknesse is devillishly Hypocritical hiding all his hellish darknesse under pretended light and so do all Hypocrites who are his eldest Sonnes under the light of being religious they do all their deeds of darknesse The Jews were an Hypocritical Nation Isa 10.6 Jer. 7.9 10. and therefore God for bids Jeremy to pray for them chap. 14.11 and what if theâ— would pray themselves you have an answer in Job 13.16 God tells you that an Hypocrite shall not come before him that is to have acceptance of his person or hear any comfortable answer from him Christ hath told Hypocrites what they must look for Mat. 23. Woe to you Scribes and Pharisees Hypocrites woes they may look for and must hear of Woe to them for imposing upon God as if hee saw not their close wickednesse Woe to them for abusing Religion to further their Devillish designs Woe to them for deceiving others by their painted shews and professions and woe to them for deceiving themselves Obs 10. The Prophets and Servants of God when they are inquired of by men must not proceed according to their desires or their own apprehensions of them that do so desire but they must wait for the mind of God and do answerably thereunto Wilt â—hou judge them Sonne of man cause them to know the abominations of their Fathers They would have thee inquire of mee for them but I will not bee inquired of they shall not have their desires thou apprehendest they are good and wouldest speak for them but thou must not do after thine own apprehensions thou must attend my pleasure and do what that is and its this make them to know the abominations of their Fathers They did such things as provoked mee to cast these their children into this Babylonish captivity and will they continue in their waies or proceed to worse go thy ways lay before them the abominable things their Fathers have done see what effect that will have with them Minde not their desires stand not upon thine own apprehensions of them I have made known my will unto thee goe thou and make it known unto them without dispute or delay Not the Peoples desires nor the Prophets phancies must bee his direction when hee is to make Answer to those that inquire but the will of God made known by his word and Spirit Vers 5 And say unto them thus saith the Lord God in the day when I chose Israel and lifted up mine hand unto the seed of the house of Jacob and made my self known unto them in the land of Egypt when I lifted up mine hand unto them saying I am the Lord your God Here beginnes the third part of the Chapter which is the Relation of Gods dealing with them and theirs towards him 1 In Egypt from this vers to the 10. 2 In the desert from the 10. to the 27. 3 In Canaan from the 27. to the 33. In the first of these you have sundry choice mercies of God set down with his command and their notorious wickedness The mercies are reckoned up in the 5 6 7 and 9. v. and they are those 1 Gods election of them 2 His revelation of himself unto them 3 His profession of being their God 4 His promise to bring them out of the land of Egypt into the land of Canaan 5 His confirmation of all these by lifting up his hand 6 His sparing of them for his names sake 7 His bringing them forth out of Egypt The command is to cease from Egyptian idolatry vers 7. Their sin was rebellion v. 8. I come now to open the words and so to give you the observations In the day when I chose Israel The Hebrew is in the day of my choosing in Israel Septuagint from what day I chose the house of Israel Day here is not taken in opposition to night as it is Joh. 11.9 10. nor for time indefinitely as Gen. 3.5 but for the time wherein some particular thing was evidenced to bee done By Election Here is not meant the decree or purpose of God to take the Jews to bee his people that was before all time from eternity but the manifestation of that election in the day that I made it appear that I had elected you Election or chusing in the Scripture sometimes referres to things as Deut. 23.16 Gen. 13.11 1 King 18.25 Prov 22.1 sometimes to persons and then it s either to Christ as Isa 42.1 or to Angels as 1 Tim. 5.21 or to men and then it s spoken either of persons who are invisible members of the mystical body of Christ as 2 Thess 2.13 or of a community and visible body and so it is here God chose this Nation of the Jews to bee his Nation and Church Deut. 7.6 to have his Oracles Ordinances and means of grace amongst them In the day when I chose Israel What time this was is to bee searched out It was not that time when God manifested himself to Abraham and bid him get him out of his Countrey to a land he would shew him and hee would make of him a great Nation Gen. 12.1 2. nor that time when hee appeared to Jacob and said I am God the God of thy Father fear not to go down into Egypt for I will there make of thee a great Nation I will go down with thee into Egypt and I will also surely bring thee up again Gen. 46.2 3 4 They were not yet a Nation nor in Egypt of both which the choice here is meant The time then was when God took notice of their hard sufferings in Egypt by the rigorous Taskmasters and appeared to Moses and bid him say to Pharaoh Israel is mâ— son my first-born let my Son go that he may serve mee Exod. 4.12 13. and sent Aaron with him upon that message to Pharaoh chap. 5.1 where they go in to Pharaoh also say Thus saith the Lord God of Israel let my people go that they may hold a feast unto mee in the wildernesse Thou thinkest these people are thine and therefore holdest them in servitude and bondage but the Lord God of heaven is the God of Israel hee challengeth this people to bee his and commands thee to let them go and serve him And lifted up my hand Lifting up the hand is a phrase much mentioned in the book of God it is seven times in this chapter twice in this verse once in the 6. and then it is in the 15 23 28 and 42. verses To lift up the hand notes diverse things and was used in diverse weighty things 1 In blessing Psal 134.2 lift up the hands in the Sanctuary and blesse the Lord Lev. 9.22 Aaron lifted up his hands towards the people and blessed them Luk 24.50 Christ lift up his hands and blessed them 2 In Prayer Psa 63.4 I will lift up my hands in thy name 1
Hosea tells you that after two daies hee will revive his people and in the third day raise them up though they bee like men dead and buried yet God hath his time to revive raise and to cause to live in his sight They were as dry bones in Babylon and served a hard service there but there was a day wherein God gave them rest from their sorrow fears and servitude Isa 14.3 4. The Gentiles were a long time in the wildernesse in a lost and perishing condition Eph. 2.12 there was a time they were without Christ without hope without God in the world but God had a day to manifest his choice of them vers 13. but now in Christ Jesus they who were sometimes a farre off are made nigh there was a now a time a day for them So Zeph 3.16.19 20. Obs 2 The taking of a people to be the Lords is of meer grace and mercy It is Gods own free act In the day when I chose Israel Israel did not chuse him Israel had nothing to affect him but out of his good pleasure hee chose Israel The Lord makes open protestation Deut. 7.7 8. that hee did not set his love upon them nor chuse them because they were more in number than other people but because he loved them and what made God love them were they better than other Nations they came of the Amorites and Hittites they were in their bloud when hee said unto them Live Ezek. 16.3 6. did hee foresee they would beleeve repent and persevere in keeping his commands and honour him above the rest of the world no hee foresaw that they would bee more wicked than the Nations and Countries round about them Eze. 5.6 7. and exceed Sodom Samaria in wickednesse as it is Ezek. 16.47 51 52. what was it then caused God to love chuse this people nothing without God himself all was within doors that stirred him up to do it I will say to them which were not my people thou art my people Hos 2.23 Gods will is the cause and nothing else Rom. 9.18 Hee will have mercy on whom hee will Isa 41.9 I have chosen thee and not cast thee away Obs 3 When Gods people are in troubles he discovers and reveales himself unto them one way or other by one means or other I made my self known unto them in the land of Egypt that was a land and house of bondage to them they met with reproaches threats stripes rigour and hard labour there and when the case was so with them then God unmaskes and shews himself unto them When Josephs brethren were in great trouble then hee made known himself unto them Gen. 45. and so did God unto his people by Moses and Aaron hee made known what Promise and Oath hee had made to Abraham Isaac and Jacob hee made known his tender-heartednesse to them that their cries came up to his ears and that he was affected with their sorrows and would no longer indure the Egyptians to oppress them he made known his mighty power unto them that hee was stronger than Pharaoh and all his strength Deut. 4.34 35. hath God assayed to go and take him a Nation from the middest of another Nation by temptations by signs and by wonders by warre by a mighty hand by a stretched out arm and by great terror according to all that the Lord your God did for you in Egypt before your eyes unto thee it was shewed that thou mightest know that the Lord hee is God The Lord made himself known by these in an eminent manner unto them It is Gods way and wont to appear to his in the time of their calamitie and darkness Isa 54.11 12 13 14. O thou afflicted tossed with tempests and not comforted Behold I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones And all thy Children shall bee taught of the Lord and great shall bee the peace of thy Children in righteousnesse shalt thou be established c. What a precious glorious discovery of God was here unto the Church being in a storm So when Rachel wept for her Children and refused to bee comforted because they were not how did the Lord break out of the Clouds and shine when hee said to her refrain thy voice from weeping and thine eyes from tears for thy work shall bee rewarded saith the Lord and they shall come again from the land of the enemie In the time of affliction Gods words and works are more observed take deeper impression indear more unto him therefore hee loves to manifest himself in them Obs 4 God knowing mens weaknesse condiscends for to strengthen and establish them in the assurance of his favour towards them Not onely by word and works did God evidence it that the seed of Abraham Isaac and Jacob were his chosen ones his people which might have sufficed but hee took his oath on 't I lifted up my hand unto the seed of the house of Jacob yea that it might bee the more firm hee doubled it When I lifted up my hand unto them Saying I am the Lord your God For God to tell any people hee hath chosen them argues great favour then to appear unto them and make large manifestations of himself and his good will unto them by words providentiall and wonderful working for them argues more and more favour and then to swear unto them or declare hee hath sworn unto them and not onely to do some few things for them but to bee their God this is height of favour wonderful stooping on Gods part and this hee did to confirm their hearts in assurance of his love God cannot falsify his word much lesse his Oath God did swear that Abraham and his seed might have strong consolation not stagger question his love any more and the Apostle applies it to himself Heb. 6.17 18. to all beleevers who are heirs of the promise and under the oath of God that we might have strong consolation Vers 6 In that day that I lifted up my hand unto them to bring them forth of the Land of Egypt into a land that I had espied for them flowing with milk and honey which is the glory of all lands God having chosen the Jews to bee his people made himself known unto them and professed himself to be their God here hee tells them of the good promise hee made unto them which was to bring them out of Egypt into Canaan The praise and encomium whereof is set out more fully in this ver than in any part of holy writ besides its threefold 1 From the discoverer it was a land of Gods looking out for them 2 From the Commodities it had that in plenty it flowed with milk and honey 3 From the eminency of it above other Lands it is the glory of all Lands Of Lifting up the Hand hath been spoken in the former
Nations Heylin Cosmogrâ— Vide Lyra in Ezek. 20 6 besides women children and such as were not able to fight 2 Sam. 24. this land was the glory of all lands in regard of the fruitfulnesse and plenty of it of which see Deut. 8.7 8 9. cha 32.13 14. Isa 36.17 a land beyond Egypt though some have affirmed the contrary for Deut. 11.10 11 12. the land thou goest in to possesse is not as the land of Egypt from whence ye came out when thou sowedst thy seed and wateredst it with thy foot as a garden of herbes But the land whither thou goest to possesse it is a land of Hells and Vallies and drinketh water of the rain of Heaven A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it from the beginning of the year unto the end thereof This is a divine Testimony and an high praise of it and doth justly intitle it to bee the glory of all lands What our Prophet saith here of Canaan may bee suspected and seems to bee contradicted by Isaiah ch 13.19 where hee calls Babylon the glory of Kingdomes and if that be the glory of them how can Canaan bee the glory of all lands Hee speaks of the City Babylon which was the head of Chaldea and gave denomination to a great part of Mesopotamia and Assyria the walls whereof were two hundred foot high filty Cubits broad and sixty miles in Compass which the Babylonians counted the glory of Kingdomes and boasted of if it did exceed Jerusalem in its greatnesse richnesse strength and populousness yet it fell short of it in other things Jerusalem represented the true Church Gal. 4.26 Heb. 12.22 Babylon the malignant and false Church Rev. 17.5 glorious things were spoken of Jerusalem and it was the faithful City Isa 1.21 the Holy City Isa 52.1 the City of Truth Zach. 8.3 a City of Righteousnesse Isa 1 26. the City of the Lord of Hosts such things were never spoken of Babylon Again if Babylon bee the Glory of Kingdomes it s not said to bee of all kingdomes it might bee the glory of Heathenish Kingdomes it was not the glory of Canaan for there was the Idol Bel other Images and abominable Idolatry Jer. 51.44 47. which eclipsed the other glory it had Again if it bee granted that Babylon was the glory of all Kingdomes and so of Judea or Canaan yet take Canaan in its latitude with all its excellencies and so considered it is the Glory of all Lands and beyond Babylon taken for the City or the Countrey for besides its milk and honey its fruitfulnesse and plenty there was something of an higher nature which made it so For 1 It was the land of promise Heb. 11 9. 2 A type of Heaven Heb. 3.11 3 The land God chose to dwell in Ps 132.13 14. Exo. 15.17 4 In it was the Temple Worship Ordinances and Oracles of God 1 Kin. 6. 8. chapt Whence it was called the Holy Land Zach. 2.12 holy Habitation Exod. 15.13 the land of the Lord Isa 14.2 Ps 85.2 the land of uprightnesse Isa 26.10 the land of Immanuel Isa 8.8 and upon this account it was the glory of all lands For no land besides in all the world was so called as this or had such prerogatives Obs 1 Old mercies should bee minded not onely by those they were first bestowed upon but also by their posterity who had benefit by them also In the former vers and this God mindes them of Old mercies his choice of them his making known himself unto them his professing himself to bee their God his bringing them out of Egypt which were some eight or nine hundred years before and his espying out a land for them which was four hundred years before that for it was in Abrahams daies that God took notice of that land Gen. 12. get thee to a land that I will shew thee vers 7. unto thy seed will I give this land These Old mercies God would have them to mind though they were in Babylon and deprived of that good land God had given them Let men bee in what condition they will Old mercies should not bee forgotten especially signal great emphatical mercies When God shall publikely own a people deliver them from great slavery put them into a state of freedome safety and honour provide all good things for them such mercies ought not to bee forgotten but to bee remembred from generation to generation This was done in Davids dayes Ps 44.1 2. Wee have heard with our ears O God our fathers have told us what worâ— thou didst in their daies in the times of Old how thou didst drive out the Heathen with thy hand Judges 6.13 Fathers told their children of the miracles God had wrought for them and how hee brought them out of Egypt and because men are apt to forget former mercies when they grow old they grow out of minde the Lord laid a charge upon the Jews that they should not forget them Deut. 6.10 11 12. And commanded them to remember the daies of Old and to consider the years of many generations and to inquire of the ancient what he had done for them Deut. 32.7 There bee no works like unto Gods works and they ought to bee had in remembrance David kept them in mind for hee professes to the Lord himself I remember the daies of Old I meditate on all thy works I muse on the work of thy hand he looked back to the daies of Noah of Abraham of Joseph of the Israelites and of Gods dealing with them because the heart is not quickly affected with old mercies and works of God he meditated and mused on them and that till his heart was warmed and stirred up to praise as it is Psal 105.5 remember his marvellous works that hee hath done his wonders and the judgements of his mouth O yee seed of Abraham his servant Obs 2 That Lands Countries and Habitations of People are appointed ordered and disposed of by the Lord hee brings them forth of the land of Egypt into a land that hee had espyed for them All souls and all lands are the Lords and whom hee will hee plants where hee pleases Hee distributes lands and habitations to whom hee thinks meet The earth is the Lords and the fulnesse thereof Psal 24.1 hee is the sole owner thereof the true Lord of the soil and all it brings forth and hee hath given it to the children of men Psal 115.16 hee hath assigned them their several portions Deut. 32.8 the most high divided to the Nations their inheritance when he separated the Sonnes of Adam the most high God being Lord paramount would not have the Sonnes of Adam to live all in one Country or Land but appointed them several lands and Countries to dwel in and set them their bounds and limits as you may see in Gen. 10. especially vers 25. where Eber names his Son Peleg which signifies division because the earth was divided in
what they saw them do they did what they saw them worship they worshipped the Heathens served Idols or Griefes as Montanus hath it because Idols cause grief and the Hebrewes served Idols which brought grief and vexation There is a secret but strong power in all wickednesse to assimilate and few who dwell neer her borders escape subscription to her Laws and practises When Dinah went out to see the Daughters of the Land shee was caught and defiled Gen. 34.1 2. and when men go not onely to see but to converse with and live amongst the Daughters of a Land viz. the corrupt inventions and practises thereof they are in great danger to bee caught and corrupted Grace is not communicable from Parents to posterity corruption is and that inclines strongly to conform to their waies and worship among whom men live Obs 2 When the Lord shews mercy to a people doth great things for them then hee requires and expects they should be holy When the Lord chose Israel made himself known unto the house of Jacob promised them to bring them out of Egypt into a land flowing with milk and honey then hee said Cast yee away every man the abominations of his eyes and defile not your selves with the Idols of Egypt that is bee yee holy this I call for this I look for Exod. 19.4 5. yee have seen what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto my self Now therefore if yee will obey my voice indeed and keep my Covenant then yee shall bee a peculiar treasure unto mee above all people for all the earth is mine Here the Lord reckons up the great benefits hee vouchsafed them 1 His dealings with their adversaries yee have seen what I did to the Egyptians not heard but seen seen how I plagued them in Egypt and drowned them in the Red Sea for your sakes 2 His dealings with them He bare them on Eagles wings that is carried them out of Egypt and through the Red Sea with much speed strength and tendernesse as an Eagle carries her young when in danger speedily strongly tenderly not in her talons as other fowls do but on her back and wings He took them unto himself having taken them out of the hands of the Egyptian Tyrants and Task-masters he put them not under the power of strangers but took them to himself hee became their Lord and Soveraigne they took not him but hee took them Having done such things for them hee expected they should bee holy for hee saith Now therefore if you will obey my voice indeed and keep my Covenant that is if you will bee holy and honour mee I will put dignity upon you such as no people have you shall bee a peculiar treasure unto mee above all people as dear and as much cared for as any pretious things are by Princes Gods mercies are ingagements unto holinesse Levit. 20.23 24 and especially the 26. Yee shall bee holy unto mee for I the Lord am holy and have severed you from other people that you should bee mine distinguishing mercies should breed distinguishing qualities I have severed you from other people that you should forget their manners and conform to me a holy God even every one of you Obs 3 The eyes are instrumental to and inlets of much wickednesse Their eyes behold the Idols and let in that stirred their hearts and them to do abominably even to Idolatrie whether more evil enter by the ear or eye may bee questioned but most certain it is that abundance of wickednesse is let in to us by the eye The breach of most if not of all the Commandments hath been occasioned by the eye Of the first Hos 3.1 they look to other Gods Of the second 2 King 16.10 11 12. Ahaz saw an Altar at Damascus and makes the like and sets it in the place of Gods Altar Of the third Marke 6.22 23. Herod being pleased at the sight of Herodias dancing swears to give her what ever shee would ask unto the half of his Kingdome Of the fourth Ezek. 22.26 they have hid their eies from my Sabbaths they would not see what holinesse that day required they connived at the pollution and prophaning thereof Here you see the breach of the first Table and wee may find the second violated by means of them For the fifth see Gen. 9.22 Ham saw the nakedness of his father and discovered it For the sixth see Esther 3.5 6. When Haman saw that Mordecai bowed not hee was full of wrath and thought scorn to lay hands on Mordecai alone but sought to destroy all the Jews For the seventh Consult Gen. 34.2 2 Sam. 11.2.4 when Shechem saw Dinah and David Bathshebah they were so taken with their beauties that they committed folly and brought evil upon themselves and others For the eighth that in Psalm 50.18 proves it when thou sawest a theif then thou consentedst with him For the ninth Consider that in Jerem. 37.13 when Jeremy was going out at the gate of Benjamin Jrijah a captain spies him and accused him falsely saying thou fallest away to the Chaldeans For the tenth take that place in Judg. 7.21 I saw saith Achan among the spoils a goodly Babylonish garment two hundred shekels of silver a wedge of gold of fifty shekels weight then I coveted them and took them by these instances you see the eyes have been instruments and mediums to further the breach of all the Commands The sight is a great mercy a principal sense yet it had been good for some men if they had been born blinde their eies occasioned so much sin and wickednesse by the eye the heart sends forth and receives in wickednesse the Eye is the pander between both and what thing created is worse than a wicked eie Oculis proditur peccatum cordis et oculi peccâ—torum ille cebras animo denuncient Conciliatorem peccati ocurum Talmudici nominant Oecolam Eccl. 11.13 Solomon advises you to keep your hearts with all diligence and you had need keep your eies with all diligence both heart and eies are roveing and mischieving things if not well kept God calls for both Prov. 23.26 My Son give mee thy heart and let thine eies observe my waies if this were done multitudes of sinnes would bee prevented the eie would let in Good to the heart and the heart send out good by the eie Obs 4 The consideration of God being our God should take us off from all former ingagements sinfull conformities and false confidences and cause us to cleave to the Lord to conform unto and confide in him The Jews here were ingaged to Egyptian Gods conformed to them and confided too much in them But cast them away defile not your selves with them I am the Lord your God you must ingage conform your selves to mee and confide in mee I am your God able to counsell help deliver you so are not so cannot the Idols of Egypt I am an holy God they are
abominations I am for you Israelites they are for Egyptians God becomming our God is a great condescension a favour beyond comprehension and should knock us off from all false waies and cause us to conform to him Exod. 23.24 25. Lev. 11.43 44 45. chap. 18.2 3 4. ch 19.2 3 4. Numb 15.38 39 40 41. in all these places God uses this argument why they should conform to him and bee holy because hee is the Lord their God and an holy God hee made them his Temple to dwell in and among and his Temple must not bee defiled admit of any thing unsuitable to his minde therefore hee tells them Deut. 7.6 that hee hath chosen them to bee a special people unto himself special in their holinesse special in their love special in their obedience and special in their confidence in and reliance upon him Vers 8 But they rebelled against mee and would not hearken unto mee they did not every man cast away the abominations of their eies neither did they forsake the Idols of Egypt then I said I will pour out my fury upon them to accomplish my anger against them in the midst of the land of Egypt In this verse you have two things to be considered 1 Their wickednesse which is set out 1 In general they rebelled they hearkned not 2 In particular they did not cast away the abominations of their eies they did not forsake the Idols of Egypt 2 Gods purpose hereupon which was severely to punish them then I said I will pour out my fury c. which is illustrated from the circumstance of the place where he would do it in the midst of the land of Egypt There is little in this verse which hath not been opened and spoken of formerly the word rebelled wee had chap. 17.15.2 3. And would not hearken unto me The Hebrew is And have not desired to hearken to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no desire that way but the contrary Non velle here is Nolle their not willing was nilling and Zachary calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refusing ch 7.11 they had not an heart inclinable to hearken unto God Non cuplerunt audire ad me Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—n I said I will pour out my fury upon them The Hebrew is And I said to pour out that is I purposed seeing they dealt thus by mee to make them examples of my fury and to destroy them Of pouring out fury and accomplishing anger was spoken ch 6.12.7.8.9.8.14.19 In the midst of the land of Egypt Wee find not in Moses any thing recorded of this nature but here the Prophet delivered what God commanded him vers 5. say unto them thus saith the Lord hee had it not by tradition that God bid them cast away the abomination of their eyes and not defile themselves with the Idols of Egypt that they rebelled and would not do so that God purposed their destruction in Egypt these things he had not by tradition but by Divine inspiration They were so corrupted with the Idolatry of Egypt and averse from hearkening to the Admonitions Counsells and Exhortations of God that hee thought in his heart to destroy them in the midst of Egypt many of their children were drowned and the oppressions they indured were very great and long which Lavater saith was for their Egyptian Idolatry Psalm 105.25 Hee turned their heart to hate his People to deal subtlely with his people Obs 1 Those the Lord hath bestowed great mercies upon and professed much kindnesse unto they even they are ingrateful when hee calls for reformation at their hands This people the Lord chose made himself known to promised to bring out of Egypt into a land hee had looked out for them even a land flowing with milk and honey the glory ornament desire of all lands and now calling upon them to purge themselves from their abominations and Idolatries and to conform to him who professed himself to be their God what do they rebel against him but they rebelled here was ingratitude and ingratitude at a height God bid them cast away abominations and they cast away his Counsels hee bids them eye him his beauty and glory and they eye the form beauty and glory of their Idols hee bids them be holy and they defile themselves with idols he bids them cleave to him the God of Israel and they cleave to the Idols of Egypt hee bids them forsake all their evill waies and they forsake him This people were very ingrateful what ever mercies they had from God hee seldome had any testimony of true thankfulnesse from them Neh. 9. see what a multitude of mercies great seasonable wonderful God bestowed upon them calling by his Prophets for turning to him and did they turn reform and testify a thankful frame of Heart to bee in them no they were disobedient rebelled against him cast his Law behind their backs and slew his Prophets vers 26. God did choice things for this People all along but they forgate him and provoked him the 106. Psal is a Psalm of Gods mercies and their ingratitudes hee tells them they had a multitude of mercies but they provoked him at the Sea even the red Sea vers 7. but they lusted exceedingly in the wildernesse v. 14. but they murmured in their Tents v. 25. but they mingled among the Heathen v. 35. Here be four Buts testifying their ingratitude God hath done great things for us bestowed Israelitish mercies upon us hee hath made himself known amongst us brought us out of Egyptian bondage owned us for his people above any people and professed himself to bee our God and hereupon called upon us to cast away our abominations to reform and become a holy people conformable to his minde but may not the Lord come in with a reproaching But and say But yee rebel Your abominations are not cast away you do defile your selves with the Idols of England and notwithstanding all the mercies wee have had God may come in with many Buts and say but you provoke mee by your oppressions divisions and bitternesse but you lust exceedingly after a King and to bee like other Nations but you murmure against me my servants and dispensations but you mingle with the Customes corruptions and fashions of the times but you forsake my truths and runne into dangerous and damnable opinions Obs 2 Such is the corruption of mens natures that frequently the more mercies and means they have the worse they grow This People had variety of mercies and every mercy should have led them to repentance according to that in Rom. 2.4 especially such mercies as they had but above all Gods speaking to them should have done it how hee spake to them in Egypt wee finde not no Prophets are mentioned to have been there before Moses Whither hee spake himself unto them or by Angels or by Joseph or some others he did speak but they rebelled and hearkned not their corrupt hearts and natures degenerated more
reverently Gods Name is great glorious excellent holy and dreadful and ought to bee reverenced Psal 111.9 3 When Occasion is given to the wicked to speak evil of God and his waies as 2 Sam. 12.14 David by his sinnes gave great occasion to the enemies of the Lord to blaspheme So Ezek. 36.21 the Jews by their sinful carriage caused the name of God to bee prophaned among the heathen Had the Lord then destroyed this people in Egypt according as he purposed the Egyptians and other Nations would have slighted him spoken evil of his doings blasphemed his name and wounded his honour Therefore though this people deserved to dye in the way of justice yet God spared them in the way of mercy for the honour of his name Quae. Seeing God purposed to destroy them and did it not is not his will alterable and inefficacious Ans The Counsels Purposes Decrees of God are unalterable and do take place Psal 33.11 Isa 14.27 ch 43.13 ch 46.10 Mal. 3.6 Heb. 6.17 for that said and done here it s more humano God saw cause sufficient to move him to their destruction but seeing what evil was like to come on 't he would not destroy them had the Lord decreed it before the world it must have taken place no change or alteration could have been Before the Heathen The Hebrew is in the eies of the Heathen God would not have them to see or behold any thing which might occasion them to dishonour him hee would not slay his people in their sight but made himself known by his word and mighty works unto the Jews in the sight of the Heathen so that hereby he was known unto both Obs 1 The Lord spares and saves sinners deserving death even for his name sake but I wrought for my name sake thou for thy Rebellion Idolatry and other sinnes didst deserve to dye and I could almost have cut thee off but for my mercy and name sake I spared and saved thee Jsa 48.8 9. I knew that thou wouldest deal very treacherously and wast called a transgressour from the womb that is worthy so to bee called seeing as soon as ever thou camest out of the womb of Egypt in which thou wast shut up as a child in the womb thou fellest to Idolatry here was enough to have caused God to stifle this childe but what follows For my name sake will I deferre mine anger and for my praise will I refrain for thee that I cut thee not off Nothing in this metaphorical childe this Jewish people moved him to shew mercy but his own Name his own Praise prevailed with him to preserve them from destruction Gods honour and glory are strong arguments to move him to shew mercy to his people This the servants of God have known and made use of in their streights when Jerusalem was in a manner laid desolate and the jealousy of God burnt like fire what argument did the Church use then to move God to shew mercy but his name and glory of it Psalm 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy Names sake The Church was low weak beset with enemies and sinnes at once and now it would have help deliverance pardon and upon the account of Gods name for thy name sake help us for thy name sake deliver us for thy name sake purge away our sinnes What hurt would it be to Gods name if hee did it not it would not bee glorious but dishonoured for in the next verse its said Wherefore should the Heathen say where is their God they trusted in their God and hee is a non-helping God a Non-delivering God a Non-pardoning God This was the argument Joshuah used when Israel fell before their enemies Lord what wilt thou do unto thy great name Gods name was pretious to Joshuah but more pretious to God himself Josh 7.9 and he did great things for his name sake When the people forgat the multitude of great mercies they had in Egypt and provoked him at the Sea even at the red Sea and deserved to bee drowned in it and that their bloud should have skarletted the waters thereof what saith the Text Psal 106.8 Neverthelesse he saved them for his name sake When nothing induced him to do it Vide Muscul in locum the honour of his Name did that hee might appear faithful merciful powerful God did not save them for their prayers for their faith for their fathers sakes for their righteousnesse or for their enemies sakes being very malicious and wicked but for his own Name sake God doth more upon that account alone than upon the account of all the rest You may hear the Lord speak graciously to this purpose Isa 4.3.25 I even I am hee that blotteth out thy transgressions for mine own sake here is I twice one I referring to them it s I that blot out their transgressions and none besides the other referres to God I blot them out for mine own sake not your sakes God doth all freely Obs 2 God's sparing of his people and preventing the reproaches blasphemies and mischiefes would come by his destroying of them is an honouring and sanctifying of his name I wrought satih God that my name might not bee polluted before the Heathen that is that it might bee honoured and sanctified in their sight God doth often spare his people being ripe for destruction that the enemy might not blaspheme and prophane his name and when hee doth so hee honours his name Deut. 32.26 27. God saith there hee would scatter and destroy his people but why did hee it not hee feared the wrath of the enemy least their adversaries should behave themselves strangely and least they should say our hand is high and the Lord hath not done all this God foresaw what they would say and do if he should have used them as instruments to punish his children they would have been very outragious bloudy and cruel and when they had vented all their malice against them and done whatever they would they would have denyed Gods hand to have been therein and arrogated all to themselves which had been a great dishonour to God hee therefore prevents their blaspheming by sparing of his people and so provides for the honour of his Name Moses once and twice put God upon it to take heed hee caused not the Egyptians to speak evil of him and his waies when hee was upon the designe of destroying his people for their sinnes Exod. 32.10 11 12. Numb 14.12 13 14 15 16. God deals with his people sometimes not after the ordinary rule and course of his proceedings but in a prerogative way hee spares them though their sinnes be great because their enemies would bee proud arrogant bloudy and blasphemous and hath hee not spared England upon this account Obs 3 That notwithstanding the sins of Gods people hee shews them kindness openly and in the face of their enemies though the
seventh day and sanctified it surely this blessing and sanctifying of it was for mans use God needed no day therfore in that place Exod. 16.29 hee saith The Lord hath given you the Sabbath alluding to the first institution and the word Remember which beginnes the Fourth Commandement imports that the day was given before though much forgotten and neglected And what if there bee no particular testimony which mentions the patriarchs keeping of it before the Law it doth not follow therefore it was not kept There is no mention of keeping it in Joshuah in Judges in Samuel is it therefore a warrantable or good argument to conclude that it was not kept yea if it were granted that they did not keep it doth this prove that they were not required to keep it For Justin Martyr Ireneus Doceant in preteritum justos sabbatizasse aut circumcidisse sic amicos Dei effectos esse Tertul. adversus Iudaeos and Tertullian their scope is to shew that none of the fathers of those times were justified or obtained salvation by keeping of the Sabbath If the Sabbaths were given before how are they said to be given when they were in the wilderness this is answered in the next words To be a sign between me and them The first giving of the Sabbath was to bee a memoriall of the Creation Gen. 2.3 and therefore was observed by the Primitive Fathers whom the Creation of the World did most nearly concern and was in use before Moses daies who was above two thousand years after But when God gave it out again by Moses it was upon another account viz. to bee a sign between him and his people the Jews whom he brought out of Egypt and that upon the Sabbath day as Junius observes A sign The Sabbath was a signe of the true Sabbath wherein we shall rest from the labour of this world So Jerome a sign of love and reconciliation so Vatablus a signe of Holinesse that by the time dedicated to God we might know our selves dedicated to God So Cajetane a sign of difference between the Jews and all other People who were prophane and derided the Jews for loosing the seventh part of their time So Tostat and Sanctius They were distinguished from other Nations by Circumcision and by meats but these were not so visible observable in the eye of the world as their Sabbaths A sign that God had taken this people to himself separated them from Egyptians and others and would have them in a special manner remember their Egyptian deliverance on that day as formerly the Creation It was a sign between God and them they glorified him owning him for their God and he sanctified them owning them for his people So that here was a second edition and as it were a new institution of the Sabbath Because hee brought them out of Egypt with a mighty hand therefore hee commanded them to keep the Sabbath Deut. 5.15 I am the Lord which sanctify them Sanctifying as it referres to God notes sometimes preparation to some special service as Jer. 51.27 28. Prepare the Nations against them the Hebrew is Sanctify the nations against her that is Babylon preparing of the Nations to the destruction of Babylon is sanctifying of them sometimes it notes separation to an holy use as Joel 1.14 Sanctify yee a fast that is separate a time from common imployments to Religious So Christ is said to bee sanctifyed John 10.36 Sometimes it notes making holy Levit. 21.23 I the Lord do sanctify them that is make them holy so John 17.17 Rom. 15.16 we are here to take it in the two last senses I have given them my holy-daies times separated from all Common use and worldly imployments times for drawing near to and worshipping of mee times wherein they ought to bee holy and to minde holy things and so know that it is I which separate them from others and do make them holy a peculiar People unto my self Quest. Whether was not the Sabbath a mutable Ceremony seeing he calls it a sign here Answ That proves it not to bee so for Gen. 9.12 the Rain-bow is called a Token or sign between God and man and that was no mutable Ceremony but continues to the end of the World Besides it s not a sign or type of future Grace something to come but a signe of their deliverance out of Egypt or of the Creation which were things past or a signe of Gods sanctifying them at the present when they met before him on those daies And further signe here by some is put for argumentum or documentum it s a note of your distinction from others of your being my people and of my sanctifying of you Obs 1 When God is in a way of mercy with a people hee hath his moreovers Moreover I gave unto them my Sabbaths Neh. 9. hee reckons up many mercies and vers 22. hee saith Moreover thou gavest them kingdomes and nations so in Isa 30. hee tells them of what mercies they shall have and vers 26. Moreover the light of the Moon shall be as the light c. God doth alwaies perform his promises shewing his faithfulnesse and many times hee gives more than he promises good measure pressed down and running over to shew his bountifulness Obs 2 That of holy times and daies God is the Author I gave them my Sabbaths God blessed and sanctified the seventh day and gave it unto the Jews Gen. 2.3 it is his prerogative to make persons things or times holy it is not in the power of man or any sort of men to make days holy It was no small sin in our fore-fathers that took upon them to make Lent and other times holy and some daies more holy than the Lords day it self The Jewes had no holy daies but at the Lords appointment Obs 3 The Lord gave forth and appointed holy and resting daies upon weighty and considerable grounds alwaies after some great mercy some special thing or other which hee had done As here when hee had brought them out of Egypt drowned Pharaoh and his Host in the deeps then hee gave them out the Sabbath again At first it was instituted after that great and glorious work of the Creation God would have great works and mercies to bee kept in memory So the day wee keep was appointed in memorial of that great work mans redemption by the death and resurrection of Jesus Christ and therefore is honoured with the Title of Lords Day Rev. 1.10 Obs 4 The Sabbath is a day of special concernment to God and his people I gave them my Sabbaths to bee a signe between mee and them As the Rain-bow is a sign of special concernment between God and the world so is the Sabbath It s an argument and evidence that God looks upon them as his People where his Sabbath is and that they acknowledge God their God who keep his Sabbaths By it God keeps alive the memory of his glorious great and gratious works
plague vers 49. and many by the Amorites in Sâ—ir Deut. 1.44 now notwithstanding so many were destroyed yet all were not he did not make an end of them in the Wildernesse hee did not consummate and perfect his wrath upon them his eye sâ—ared them hee was moved to mercy and had compassion on them Though men have sinned much and God have let out much wrath yet neverthelesse hee hath an eye to spare and an heart to pitty If hee should punish destroy none hee would bee thought to bee like unto sinners Psalm 50.21 if hee should destroy all hee would bee thought to bee cruel to shew therefore that hee is a just God hee cuts off some and to shew he is a mercifull God he spares some In the late powder blow some were destroyed It was the 4th of Jan. 1649. about eight a clock at night some were spared yea wonderfully spared and preserved Vers 18. But I said unto their children in the wildernesse walk yee not in the statutes of your fathers neither observe their Judgements nor defile your selves with their Idols Vers 19 I am the Lord your God walk in my statutes and keep my judgements and do them In the 18. vers God dehorts them from following their fathers waies In the 19. hee exhorts them to follow his waies and shews them the reason why they should do so because he is their God Where the Lord spake thus unto them in the Wilderness is not recorded by Moses but that hee did speak what is in the 18. vers Our Prophet assures us who spake as he was moved by the Spirit you have that is aequivalent thereunto Deut. 5.32 You shall observe to do as the Lord your God hath commanded you you shall not turn aside to the right hand or to the left not to your Fathers on the right hand nor to the Heathen on the left The 19. vers you have Levit. 18.4 5. I am the Lord your God ye shall therefore keep my Statutes and my Judgements Nothing in these verses requires explication Take these observations Obs 1 Children are prone to follow the corrupt decrees counsels and examples of their parents I said walk not in the statutes of your fathers That is in what they decree appoint observe not their judgements that is their Counsels and advisements nor defile your selves with their Idols that is follow not their examples They were addicted much to what their sinful Fathers said or did Of the Kings of Israel its said they did evil as their Fathers had done 2 King 15.9 ch 23.32 ch 24.9 and Jer. 44.17 the Children would sacrifice to and defile themselves with Idols as their Fathers had done Fathers Laws Customes Traditions Examples perswasions counsels are loadstones and draw them strongly to that is evill Obs 2 Posterity are not tyed to the statutes and Judgements of their Fathers or fore-fathers I said walk not in the statutes of your fathers neither observe their Judgements c. Though there bee a strong tye between Parents and Children and they bound by the Command of God to obey their Parents yet when they shal command or counsel them any thing unlawful contrary to the statutes and judgements of God they are not to hearken not to observe or obey them Here is Divine authority for it I said If it bee Gods Command that lead Children to obey Parents and People to obey Magistrates in Lawful things then Gods prohibition must keep them from obeying in unlawful things When Masters or Parents are so wicked as to put their Servants or Children upon lying or swearing to put off their commodities they should remember what God hath said Walk not in their statutes c. This holds especially in matters of Faith and worship mens statutes and judgements must not come in there what is not Divine is no matter for my faith nor rule for my worship Mens chaffe and bran must not come among Gods wheat their weeds and nettles must not come amongst his flowers It is not Popes decrees Canons of counsels judgements of Fathers Votes of Synods Customes of Churches Religion of Auncestors that must tye my Conscience or guide my practice in the worship of God He hath said it who is above them all Walk not in their statutes neither observe their Judgements and defile not your selves with their Idols Men have their Statutes their judgements their inventions and additions to points of Faith and matters of worship which are no other than Idols and will defile Obs 3 That wee are onely to walk in Gods statutes and to keep his Judgements Not mens statutes or judgements I am the Lord your God I have authority over you I am in Covenant with you I have given you statutes and judgements which are right Psalm 19.8 true and good Neh. 9.13 therefore walk in my statutes keep my Judgements when the Israelites walked in other statutes the statutes of the Heathen or the statutes that themselves made the Lord was wroth with them and afflicted them for it 2 King 17.8 19 20. and commanded them to observe his statutes and Ordinances and to do them for evermore vers 37. Josh 24.14 15. Vers 20. And hallow my Sabbaths and they shall be a signe between me and you that you may know that I am the Lord your God In this 20. verse the Lord proceeds in his exhortation of the Children of those rebellious Israelites in the wildernessâ— and exhorts them to hallow his Sabbaths which their Fathers had polluted Hallow my Sabbaths Not make holy but keep holy the Hebrew word is the same with that Exod. 20.8 The hallowing or sanctifying of the Sabbath here consisteth in two things 1 In resting from labour and work Servile work Levit. 23.7 8. that is such work as men may lawfully do on other daies works for gain and profit might not bee done on Sabbath days they were to rest from their own works words and pleasures Isa 58.13 see Exod. 20.10 Nehem. 13.15 Jer. 17.22 Exod. 16.29 cha 31.14 2 In doing those things which God required on that day as meditation on the works of Creation for which it was first instituted Gen. 2.23 remembrance of their servitude in Egypt and deliverance thence Deut. 5.15 meeting in solemn assemblies Levit. 23.3 in which the word was to be read opened and reverently heard Luk. 4.16 Act. 15.31 Ec. 5.1 prayer to be made Acts 16.13 God to be praised Psalm 92. Sacrifices to be offered Numb 28.2 10. and they were to exercise works of mercy on that day Mat. 12.10 11 12. John 5.9 and all these duties they were to do with delight Isa 58.13 They shall be a sign between me and you Of these words you heard in the 12. vers besides what was said there the Sabbath was a sign of the Covenant God made with them to bee their God and to own them for his people for it follows That you may know I am the Lord your God The Sabbath day was the time wherein
God and this people met God made himself known unto them then by sanctifying of them vers 12. for whom hee is a God unto hee blesses and sanctifies and specially on his Sabbaths then hee heard their Prayers accepted their offerings and let out his loving kindnesse unto them Obs 1 Having and hallowing Gods Sabbaths is a sign and manifestation that God is the God of that people The Jews had the Lords Sabbaths and hee bad them hallow them that so being hallowed they might signify and certify to them that God was their God As Circumcision and the Passeover were signes that the Jews were in Covenant with God so likewise was the Sabbath Exod. 31.13 and because it was a sign of the Covenant between them and God vers 16. God tells them they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between them Vers 21 Notwithstanding the Children rebelled against me they walked not in my statutes neither kept my Judgements to do them which if a man do he shall even live in them they polluted my Sabbaths Then I said I would pour out my fury upon them to accomplish mine anger against them in the wildernesse Here the successelessenesse of Gods exhortation is evidenced hee pressed them to bee obedient and dutiful to him being their God but they rebelled and would not walk in his statutes nor keep his judgements their Fathers statutes and judgments they would walk in and observe they chose rather to be defiled and dye in their Fathers waies than to be sanctified and live in Gods waies Whereupon God had a purpose to destroy them as hee had formerly to destroy their fathers This Verse is the same with the 13. which hath been opened and the observations given Vers 22. Neverthelesse I with-drew my hand and wrought for my Name sake that it should not be polluted in the sight of the Heathen God having purposed their destruction saw that if hee should proceed thereunto the Heathens would make an ill sense of it and blaspheme his name for prevention wherof hee let fall his purpose and would not destroy them This Verse falls in with the ninth and fourteenth onely this is in it which they have not I with-drew my hand Vatablus hath it retraxi manum meam I drew back my hand Castalio revocavi I recalled it Jun. Trem. Reduceus manum meam bringing back my hand I wrought for my name Gods hand was stretched out and hee pull'd it back again The Hebrew word is in Hiphil And notes thus much I made to return I made mine arm come back again when it was going forth to destroy them Obs Gods people do oft provoke him both fathers and Children and so that they are at the door brink point of destruction and yet he is merciful unto them and that for his name sake When hee cannot shew mercy for their sakes hee will shew mercy for his own names sake In the eighth ver is set down their BUT but they rebelled against mee they would not hearken they would not forsake their Idols whereupon God purposed to destroy them In the ninth vers is Gods BUT but I wrought for my name c. in the 13. vers again is their BVT but the house of Israel rebelled c. then God was angry again and purposed to consume them in the â—4 vers you have Gods BUT again But I wrought for my names sake c. in the 16. vers you have their BUT the third time but they polluted my Sabbaths in the 17. you have Gods Nevertheless or BVT again for its the same in the Original Neverâ—helesse mine eye spared them c. in the 21. vers you have their Notwithstanding or BVT once more the Hebrew is the same with But before Notwithstanding or But the Children rebelled c. and in this 22. verse you have Gods BUT or Neverthelesse answering thereunto Neverthelesse I with-drew my hand and wrought for my names sake Four times in this Chapter you have them provoking God even to their ruine and as many times his sparing of them this last time his hand was stretched out even at the work and had hee strucken one blow had broken them all but hee recalled his hand hee would not let his power fall upon them to crush them in peeces but wrought for his name and their safety If wee have our Buts and Notwithstandings importing rebellion ingratitude and disobedience the Lord hath his Buts and Neverthelesses importing mercy patience and loving kindnesse Vers 23 I lifted up my hand unto them also in the wildernesse that I would scatter them among the Heathen and disperse them through the Countries 24 Because they had not executed my Judgements but had despised my Statutes and had polluted my Sabbaths and their eyes were after their fathers Idols In these two verses you may see 1 A commination backt with an oath in the 23. v. 2 The Reason thereof in the 24. I lifted up my hand unto them in the wilderness Of this Gesture used in swearing you heard before v. 5 6. but where it was done will hardly bee found in Moses writings that God thus lift up his hand and threatned to disperse them some thing like hereunto see in Deut. 4.26 27. ch 28.25.36 37 64. chap. 31.21 22 23 24 25 26. Lev. 26.33 in those places the Lord threatens to scatter them and David tells you hee lift up his hand to do it Psalm 106.26 27. he lift up his hand against them to overthrow them in the wilderness to overthrow their seed also among the nations and to scatter them in the lands Maldonate makes the lifting up the hand here to be in way of threatning not of swearing That I would scatter them among c. Of their scattering and dispersion was spoken in the 5 6 and 12. chapters Because they had not executed my Judgements Some referre these words and the rest in the verse to the time after their entrance into Canaan if then they should not keep Gods judgements and do them hee having performed his Promise unto them hee would scatter and disperse them among the Nations but because the verse speaks of the time past wee must also look at what was done as well as what was to do The Children before mentioned had rebelled and did not keep the judgements of God to do them they polluted his Sabbaths and defiled themselves with their Idols whereupon God thought to have destroyed them in the wildernesse but spared them for his Name sake that the Egyptians and Nations might not blaspheme and pollute his name but knowing that when hee had possest them of Canaan that their children would do as they had done hee lifts up his hand and threatens their driving out of that Land again and dispersion in the Countries and so makes their sinne the principium and fundamentum of their Posterities ruine Their eyes were after
are and serve them according to the statutes and judgements of the Nations whence yee had them or if they bee of your own devising serve them according to the waies of your own hearts 2. Thess 2.10 11 12. when men receive not the love of the truth that they might be saved God sends them strong delusions that they should beleeve a lye and be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy of error the truth comes with love error with efficacy if truths wooing and love be not entertained God sends error with efficacy to seize upon men Because wee have been wanton with the truths Ordinances and things of God not received the love of them but busied our wits and parts about them yea against them therefore God hath sent the efficacy of error to take hold of men Is not the efficacy of error upon them that say there is no Devil but holinesse no heaven nor hell but what is in a mans own conscience c. And I polluted them in their own gifts God being most holy could not communicate any thing that should defile them Subtraxi meam gratiam permisi eos pollui Vatablus from a holy God comes nothing but that which is holy and good Some take it in this sense that God suffered them to do those things which defiled them to prostitute themselves to all abominations Sanctius informes us that one is said to do a thing when hee declares it to bee done Levit. 13.3 The Priest shall look on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute him that is pronounce declare him polluted so vers 6. hee shall cleanse him saith the Original that is declare him to bee clean and v. 44. the Priest shall by polluting pollute him that is declare him altogether polluted and our Ezekiel is said to destroy the City when as hee did but declare the destruction of the City Impuro◠esse ostendens ur impuros tractans a me abdicans Iun. in annot chap. 43.3 so here God is said to pollute them in that hee did declare them polluted and not only so but in that he dealt with them as polluted ones rejecting them and their gifts In their own gifts Quasi pollutos repuli a me pollutos judicavi eos eorum munera The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth Codex sixti Complutensis Apollinaris saith Pradus in their Opinions and Tenets When men leave the statutes of God and take up opinions of their own or tenets of the world they pollute themselves God judges them so will declare them to bee such and deal with them as such this by the way By Gifts are not meant all the Sacrifices which they brought unto the Lord but their first-born which were to bee given to God in remembrance of their comming out of Egypt when the first-born of the Egyptians were all slain and the first-born of the Israelites all preserved Exod. 13.2 3.12 In that they caused to pass through the fire all that openeth the womb The Hebrew is making to pass all opening of the wombe it s a periphrasis the opening of the womb for the first-born and that of the male kind which were to bee offered to the Lord but they offered unto Idols causing them to passe through the fire as it is in the 31. ver of this Chapter they were forbidden and that upon pain of death to let any of their seed to pass through the fire or to give them unto Molech Levit. 18.21 ch 20.2 God expected they should strictly have observed his Ordinance of consecrating their first-born unto him and they either sacrificed or consecrated them to Idols David Psal 106.37 38. tells you they sacrificed their Sonnes and Daughters unto Devils hee calls their Idols Devils and they sacrificed their Sonnes not only their first-born but others and not onely Sons but Daughters so corrupt were they in their opinions and practice If it should bee granted here as some Interpreters conceive that they did not offer their first-born to Idols but to the true God that they did not cause them to pass through the fire as the Heathens did but caused them to pass from themselves from under their power and give them to God yet because they despised his statutes polluted his Sabbaths minded Idols and kept not his Statutes God polluted them in these gifts declared them and their gifts to be such That I might make them desolate The word for desolate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make waste and desolate even to astonishment some render it here ut delerem that I might destroy them and then the sense runnes thus I have declared what polluted creatures they are that I may thence take occasion to destroy them but this suits not so well with what follows That they may know that I am the Lord. To keep then to the word as it s here God would make them desolate by convincing them of the pollution of their offerings and by afflicting their consciences making them to see that though they had offered their sons their first born to him or to Idols yet they had gained nothing at his hands thereby but were so far from pleasing him that they had greatly provoked him so that they should bee amazed at their desolation Obs 1 That if men alienate from God what is due to him or bring him his due and live in the breach of his commands hee will not respect them but declare them to be and deal with them as polluted ones They alienated their first-born to Idols which God commanded to bee consecrated to him or brought them to God living in the breach of his statutes and hereupon he saith I polluted them in their own gifts They thought they did mee good service and should obtain much favour at my hands that I would bee a great benefactor unto them but they were deceived I look upon them and their gifts as defiled loathsome things and pronounced them to bee so Many think their persons prayers and other duties are very acceptable to God but they will finde them otherwise Isa 1.11 12 13.14 Mat. 7.22 23. Obs 2 The Lord would not have men to confide in their sacrifices and services Hee declared them polluted that hee might make them desolate beat them off from their hopes and confidences they had upon doing these things wee are apt to rest upon duties and to promise much to our selves thereupon but when God shall tell men they are polluted things they offer yea that themselves are polluted in those offerings this will shake their vain foundations and hopes When God told them Hee that killed an Oxe was as if he flew a man hee that sacrificed a Lamb at if hee cut off a Dogges neck hee that offered an Oblation as if hee offered swines blood he that burneth incense at if hee blessed an Idol Isa 66.3 did hee not undermine their strong holds and make them
peace and safety Politicians think it weaknessâ— foolishnesse to suffer for Religion They can change it at pleasure and fall in with that hath most pompe and applause in the world Upon this account many have fallen from Protestantisme to Popery and from Christianity to Turcisme To save their skins they have parted with their Religions Many men make use of Religion as Mariners of the winds meerly to serve their own ends If Religion once crosse them they can cast it off and fall in with those waies of worship do suit their humours and further their designes Like children that having been held in by their Parents bestow themselves upon any to obtain their own ends These Elders saw their Law and worship were differing from the religion of the state where they were and so exposed them to many inconveniences and dangers they would therefore bee of the state Religion outwardly at least complying with that serving wood and stone Obs 4 God sometimes disappoints the designes and expectations of men who intend and resolve to forsake him and provide for themselves by sinful and Idolatrous waies That which cometh into your mind shall not be at all You would be as the Heathens but it shall not be I will not only deny your desires but dash your designes you seek Heathens favour and shall meet with Heavens frowns and miss of your aimes you would be Babylonians have the protection and blessing of Babylonish Gods but my thoughts are cross to yours that is in my minde shall stand not what is in yours that happinesse you hope for in the waies and worship of Babylonians you shall not finde Men think by going out to the world by conforming to base vile superstition and Idolatrous practices to get much but God in his infinite wisdome and justice disappoints them as Demas and Judas Vers 33 As I live saith the Lord God surely with a mighty hand and with a stretched out arm and with fury poured out will I rule over you Having shewed the ingratitude and untoward carriage of this People in Egypt in the Wildernesse in Canaan and their resolution to cast off God in Babylon here begins the fourth general part of the chapter viz. a denunciation of judgement for their Hypocrisy and other sinnes together with promises of mercy extending to the 45. vers In the ver you have 1 God asserting his authority and power over this people who thought to cast him off I will rule over you 2 The manner of his ruling over them which is 1 With Power 2 With Fury 3 The ratification of both and that is by oath As I live saith the Lord. Touching this Oath of God much hath been spoken already in this and former chapters With a mighty hand The Hebrew is Bejad chazakah in or with a strong hand with a rigid hand saith Castalio By mighty hand here is not simply meant Gods power but his power in punishing so the plagues of Egypt were Gods strong and mighty hand God would punish them for their dealings and to that purpose it should bee visibly and openly and therefore it follows With a stretched out arm Sometimes the stretching out of Gods arm notes powerful and visible deliverance Psal 136.12 sometimes powerful and visible punishment as here In the inflicting of punishments men stretch out their hands and armes which here after the manner of men is given to God With fury poured out Of dealing in Fury accomplishing fury and pouring out fury See before chap. 8.18.5.13.9.8 Will I rule over you Ruling imports soveraignty authority and power over others Here the Genus by a Senecdoche is put for the species the whole work of ruling for punishing and the summe of the words is this you think by withdrawing from mee and my worship and by Babylonizing to secure your selves to escape danger and all punishment but know assuredly you are my subjects I will not suffer you so to revolt from mee I will put forth mine hand and mine arm my fury punishing you for your rebellions and idolatries so that will you nill you me shall you acknowledge to be your Lord and Soveraign Obs 1 It s a vain thing to think of getting from under the dominion of God and impossible to accomplish these Elders thought To withdraw from under the Laws and government of the God of Israel and put themselves under the Babylonish Gods and Babylonian government but what saith God I will rule over you take what course you please trans orm your selves into Heathenish manners disperse your selves into by-corners villages Towns Cities plant your selves in what Province soever of the King of Babylons use what policy you can to cast off my yoak yet I will rule over you for you cannot go from my presence nor from my power In the second Psalm the Great ones of the earth thought to exempt themselves from the government of God and Christ Let us break their bands asunder and cast away their cords from us but they were laughed to scorn and vexed for it v. 3 4 5. Obs 2 The untoward carriage of Gods people causes him to deal more sharpely with them Rebelliousnesse in them produceth rigidnesse in him Their treachery bred severity With a mighty hand and fury poured out will I rule over you They thought to run from under him and he held a stricter hand over them They would not willingly obey as Sonnes hee made them obey as servants When Servants runne from their Masters they bestir them fetch them back with power punish them severely for their fugitivenesse and hold them harder to it than ever so did the Lord by these and made them know that hee ruled in Babylon as well as in Sion and turned his golden Scepter into an Iron rod and put a yoak of Iron upon them This is that the Lord told them in Moses daies that if they walked contrary to him hee would walk contrary unto them and punish them seven times more that is rule over them with greater severity Levit. 26. he would make his little finger heavier than his loines had been before Obs 3 God will punish those that shake off his worship to follow false waies with visible irresistible punishments These Elders were upon terms of Apostatizing from the God of Israel about to leave his Tents and to betake themselves to the Babylonish Temples therefore the Lord swears hee will rule over them with a stretched out arm hee would visibly punish them and with Fury poured out they should no more bee able to withstand it than a man can a great rain or floud When subjects are upon rebelling and would fall in with some other this kindles his fury causes him to punish them openly and irresistibly Apostacy is a provoking sinne It s a reproach to God his truths and ordinances It s a violating of all former Promises and ingagements unto God its high ingratitude and rebellion against God it s a great scandal unto all the godly especially the weak
after hee had gathered them out of the Countries Hee did two things 1 He brought them into a Wildernesse 2 Hee pleaded with them there and the manner of his pleading with them is set down 1 To be face to face 2 So as hee pleaded with their fathers in the wildernesse of the land of Egypt Into the wildernesse of the people Not into Babylon which is called a Wildernesse chap. 19.13 for they were already in Babylon Wildernesse of the People doth not signify desertum inter populos but rather desertum a populis as Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead that is by the resurrection from the dead so into the wildernesse of the people imports into a wildernesse from the people Vatabl. saith there was a wilderness between Chaldea and Judea unto which the Lord alludes as he brought their Fathers out of Egypt into Arabia deserta so he would bring them out of Babylon into that wildernesse Junius sense of this wildernesse is that God would bring them into such a place as all men would fly from propter horriditatem difficultatem soli Others make the meaning of the words to bee that God would bring them into a most miserable estate they thought they should bee best of all if they turned Heathens but this caused God to bring them into a worser condition than they were I incline to take the words litterally rather than metaphorically because hee speaks of bringing and gathering them out from people and Countries and bringing them into the wildernesse which notes motion from place to place and this wilderness is parallell'd with that of the land of Egypt which was real and not metaphorical There will I plead with you Not onely dispute and reason the case with you Vltionem de vobis sumam Jâ—nathan R. David but also deal with you according to your sinnes I will be revenged on you I will execute my judgements upon you As I punished your Fathers when they were in the wildernesse for their sinnes so will I punish you for your sinnes They smarted for their murmuring lusting whoredome Idolatry rebellion ingratitude and so shall you for doing as your Fathers did Face to Face The Rabbies being very propitious to their own Nation interpret these words thus Solus cum solis sine arbittis ne gentes videant saevas qua de vobis sumptuâ—us sum paenas laetentur Rabb David God alone having them alone separate from the Nations would punish them that they might not see what punishment hee laid upon them and rejoyce thereat but the phrase notes Gods presence and visible manner of punishing them so that it should bee most evident to bee the hand of God As I pleaded with your Fathers in the wilderness of the land of Egypt How God pleaded with them in that wildernesse which belonged to the Egyptians let us search a little 1 Hee pleaded with them speedily Numb 25.1 the people began to commit whoredome with the daughters of Moab and v. 4. the Lord bids Moses take all the heads of the people and hang them up here was quick work So Exod. 32.7.10 Get thee down the people have corrupted themselves let me alone that my wrath may wax hot against them and that I may consume them ver 28. There fell of the people that day about three thousand men 2 Hee pleaded with them severely Numb 21.6 The Lord sent fiery Serpents among the people these bit them so that many dyed Their venemous bitings did so inflame them that they were in a manner burnt to death which was a dreadful judgement before Aaron could take his censer put in incense and make an attonement for the people fourteen thousand and odd were destroyed by the plague Numb 16 46 47 49. which was both sudden and severe pleading with them 3 Immediately hee caused the earth to open her mouth and to swallow up Corah Dathan and Abiram them and all theirs hee sent fire and consumed the two hundred and fifty men that offered incense Numb 16.32 33 35. and so were the fiery Serpents the immediate hand of God 4 Openly Numb 25.4 Take all the heads of the People and hang them up before the Lord against the sun The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them examples 5 Strongly They could not withstand his pleadings his judgements and stroaks were unavoidable Though Moses and Aaron interposed and pleaded hard with God for them yet multitudes of them perished by the sword plague Serpents fire and earth Thus God pleaded with their fathers and so hee would plead with them Nothing secured their Fathers from his judgements and nothing should secure them Not Babylonians or Babylonish gods not their Prophets or Priests not Prayers or Tears Their Fathers fell in the wildernesse and so should they if not by the same judgements yet by those were not much unlike there should bee an Analogy between them Obs 1 When men seek to avoid straits and dangers by sinfull Policy and waies unwarrantable God meets with them and brings them into greater straits and troubles These Elders thought by becomming as the Heathens were that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Nebuchadnezzar but the Lord told them that hee would bring them into a wildernesse where their condition should bee very miserable and worse than in Babylon whatever they had suffered there for God and their religion Jeroboam was in a strait about the peoples sacrificing at Jerusalem if they went up thither he feared they would be so wrought upon as to return to Rhehoboam from whom they had fallen and kill him To expedite himself out of this strait hee took wicked Counsell set up the Calves at Dan and Bethel telling the People the journey to Jerusalem was too long and tedious for them they had God nearer to them and might worship at an easier rate 1 King 12. but for this sinful policy and subtle design God brought him into greater straits and difficulties as you may see chap. 13.4 and the 14.6 10 11 12. his hand was withered heavy tydings denounced against him and his house and his son dyed Saul was in a great strait when the Philistims had invaded him and God would not answer him he would not wait in this case leaving all to God but runnes into an unlawful practice to relieve himself hee consults with the Witch of Endor and is brought into greater and worse straits then before 1 Sam. 28.17 18 19 20. men in our daies have taken wrong courses to extricate themselves out of dangers and troubles and hath not God brought them into a wildernesse into greater intanglements and worse perplexitys than ever before its good to wait upon God and keep his waie then if dangers and deaths do come there is comfort they finde you in Gods way but if out of that they are great evils in themselves and your being
out of Gods way is worse than all Obs 2 That Gods punishments are his pleadings when hee visits men for their sinnes he pleads with them Every rod of his hath a voice and pleads for God Quoties apparent aliqua signa irae Dei ipse discertat nobiscum Gods strikeings are real pleadings Isa 66.16 by fire and by his sword will the Lord plead with all flesh His punishments are arguments hee uses to convince or confound sinners and whatsoever punishments hee inflicts upon any they are just and righteous for hee never pleads an ill cause they are judicia Dei hee is infinitely wise and as he judgeth aright so he executeth judgement righteously Obs 3 Those be like in sinning must bee like in suffering like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you These Jews were their Children and did as their fathers had done Their fathers shook off the God of Israel and chose them an Egyptian god Exod. 32.4 they mingled with the Heathen and learnt their works Psal 106.35 they polluted his Sabbaths caused their children to pass through the fire ver 13. and 26. of this chap. and these their posterity chose Babylonish gods became as the Heathen made their sonnes pass through the fire and trode in their fathers steps v. 30 31 32. Vers 37. And I will cause you to pass under the rod and I will bring you under the bond of the Covenant 38 And I will purge out from among you the rebels and them that transgresse against mee I will bring them forth out of the Country where they sojourn and they shall not enter into the land of Israel and yee shall know that I am the Lord. God being in a judiciary way pleading with this people here he proceeds further in the manner thereof 1 Hee would examine and reduce them to their former state ver 37. 2 Hee would make a Discrimination between them ver 38. I will cause them to pass under the rod. The Hebrew word for Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this place may signify either a Scepter as frequently it doth in Scripture and is so rendred chap. 19.11 14. or a Shepheards staffe or crook which hee useth among his sheep so it is used Psalm 23.4 If it bee taken the first way the sense is this that though they scattered themselves among the Babylonians and put themselves under Heathenish power yet the Lord would make them pass under the Rod that is come under his Kingly power hee would rule over them they should still bee his subjects But of this hee spake in the 33. vers therefore I conceive Rod here is to be taken in the latter signification that God would deal with them more pastorâ—tio like a Shepheard or Heardsman who were wont to number their Cattle with a wand or Rod which is called passing under the Rod Levit. 27.32 To this purpose is that of Jer. 33.13 In the Cities of the Mountaines in the Cities of the vale and in the Cities of the South and in the land of Benjamin and in the places about Jerusalem and in the Cities of Judah shall the flocks pass again under the hands of him that telleth them When the flocks went into the field or fold and when they went out their practice was to tell them by a Rod in their hand and so they passed under the Rod. Hereunto Christ alludes John 10.3 when hee saith hee calleth his own sheep by name and leadeth them out The meaning then of the Lord here is that hee would take an exact account of them tell them as a shepheard doth his flock and see which were rotten and which were sound Gods rod are afflictions and judgements as you may see Psal 89.32 I will visit their transgressions c. Lamen 3.1 I will bring you under the bond of the Covenant You think to break the bond of the covenant made between me and your Fathers by becoming Babylonians and ceasing to bee my people but it shall not bee I will keep the Covenant and cause you to come under the bond of it and performe that obedience I look for The word for bond is Masoreth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstringere ad obedientiam or paenam to bind unto obedience or punishment when men are in Covenant they are bound to obey or to suffer if they disobey Vatablus and others carry it thus that God would deal with them as hee had done with their fathers that hee would make a Covenant with these as hee had done with them and so make it another covenant by which God would bind them up and refer it to the Covenant made in Ezraes daies but rather I conceive the Lord intends the former Covevant especially that mentioned Ezekiel 16.8 when God in a solemn manner took this People to be his in Moses's daies wherein he made good his Promise and Covenant with Abraham and bound them unto him by the Law The Covenant bound them from other gods and waies of worship And I will purge out from among you the Rebels The Septuagint and Vulgar read the words I will chase out the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to chuse and purge God would number them distinguish them one from another and then purge out those were rebellious they should no longer bee in his flock but bee discovered and declared to the world what they were By Rebels hee means those that cast off God and his works and turned heathens I will bring them forth out of the Country where they sojourn and they shall not enter into the Land c. The Hebrew is Out of the Country of their sojournings or peregrinations I will bring them Some make these words to point out those were then in Judea whom God would bring forth and not suffer to return any more and not onely them but many of those were in Babylon before God suffered not to return into the land of Israel for if we understand these words of the return after the seventy years as they must long before that time were these Jews with Zedekiah brought out of the Land of their sojourning and they with many others were never suffered to enter into that land more for here is a comparing of their return from the Babylonish Captivity to that of their comming out of Egypt Then they were brought into a Wildernesse where their carkasses fell for their rebellions and so never entered the promised Land so here likewise God brought them into a wildernesse pleaded with and consumed many of them who by that means never returned to the land of Israel Obs 1 The Lord doth not onely know but takes special notice of his and doth distinguish them from others I will cause you to pass under the Rod I will examine which are sheep and which are goats and will sever the one from the other Christ knew his sheep his little flock from all the goats of the
Daughters God would accept of them as a Father doth of his Children take pleasure in them and let out choice mercies unto them When the Disciples were met Jesus came to them bestowed his peace and Spirit upon them John 20.19.21 22. and see what mercies they met with who served him in his Temple Rev. 7.15 16 17 18. Obs 5 Where the person is accepted of God there the Actions and Sacrifices of that person are acceptable also There I will accept them and there will I require their offerings In Sion God would accept the men and in Sion hee would accept their services If Persons or Congregations bee not accepted of God themselves nothing they do or tender is welcome unto him Gen. 4.5 but if the parties bee under Divine favour their presents and duties are grateful Isa 56.6 7. those that joyned themselves to the Lord and took hold of his Covenant Them saith the Lord Will I bring to my holy Mountain and make them joyfull in my house of prayer their burnt offerings and their Sacrifices shall bee accepted upon mine Altar They being in Covenant with God and offering in Sion unto God he was pleased with them and their offerings Mal. 3.1 3 4. when Christ the messenger of the Covenant should come refine them and bee delighted in by them then should the offerings of Judah and Jerusalem bee pleasant unto the Lord. God is desirous of the prayers praises and almes of a good man who is reconciled unto him they are sweet odours unto him so they are callâ—d in the next vers I will accept you with your sweet savour or savour of rest when God hath these his spirit is at rest being in a manner troubled when hee hath them not Hence prayers of the Godly are likened to incense Psalm 141.2 their bounty to the odour of a sweet smell Phil. 4.18 and their praise is preferred before the sacrificing of an Oxe Psal 69.31 Obs 6 God must have the best tendred up to him in our Sacrâ—fices and Serviceâ— hee calâ—â— for and expects the best from his people I require the first fruits of their Oblations the chief principal and best you have in all your holy â—hings If God have lean lanke lame imperfect Sacrifices offered to him it s a dishonour and offends him Mal. 1.8 if ye offer the blinde for sacrifice is it not evil and if ye offer the Lame and sick is it not evil yes it s very evil it s extreamly evil the interrogation it self portends so much and being a double interrogation doubles the evil What offer it to mee man woâ—ld not accept of such offerings go try Offer it now unto thy Governour that is brought unto mee Go tender it to him will hee bee pleased with thee or accept thy person no I know hee will not and if man sorry sinful man like thy self will not accept such things should I the great God do it God is so far from accepting and shewing favour in this kinde that hee poureth out a curse upon him that doth so ver 14. Cursed bee the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing men think if they do something in religion give God a Sacrifice though it be blind lame sickly they shall have a blessing but see how the Lord brands them they are deceivers and whom do they deceive not God but themselves for instead of a blessing they meet with a curse such dealings with God cause him even then when hee uses to bee most propitious to throw forth curses Suitable hereunto is that in Hos 8.13 They Sacrifice flesh for the Sacrifices of mine offerings and eat it but the Lord accepts them not now will hee remember their iniquity and visit their sins if they did bring the best they had yet they had no respect to God but to their own bellies Obs 7 When the Lord brings his People out of a scattered Captive condition into Church order hee expects they should set up all his Ordinances I will require your offerings and the first fruits of your Oblations with all your holy things Circumcision Passeover Sacrifices c. Their being in Babylon was a representation of the Churches condition under Antichrist and as then they being freed from the Babylonish Captivity fell into the waies of worship formerly given out so now Christians being brought out of spiritual Babylon should do the like Neither let any say those gifts are lost which the Churches once had c. Ezra 2.63 those Priests that were put from their places because their Names were not found in the Genealogies the Tirshatha or Governour said They should not eat of the most holy things till there stood up a Priest with the Urim and with Thummim that was never They lost at the Babylonish captivity 1 The Ark with the Mercie Seat and Cherubims 2 The fire from heaven 3 Sheimoh or Divine presence 4 The Urim and Thummim 5 The Spirit of Prophesy These all were wanting in the Second Temple yet they did not forbear to set up and use the Ordinances of God which formerly were appointed Obs 8 The Lord doth those things for his People which makes him honourable amongst them and others I wil bee sanctified in you before the Heathen The mercy and kindnesse he shewed them in bringing them out of Babylon and restoring to them their former injoyments set them on work to praise the Lord and made the Heathens acknowledge that God was faithful to them in keeping his promise Vers 42 And ye shall know that I am the Lord when I shall bring you into the land of Israel into the Countrey for the which I lifted up my hand to give it to your fathers 43 And there shall yee remember your waies and all your doings wherein yee have been defiled and yee shall loath your selves in your own sight for all your evils that yee have committed 44 And yee shall know that I am the Lord when I have wrought with you for my names sake not according to your wicked waies nor according to your corrupt doings O yee house of Israel saith the Lord God In these verses you have the event and sequel of the Lords gracious dealings with this People in bringing them out of their Captivity into their own land again which is 1 Experimental acknowledgement of God and his goodness unto them v. 42.44 2 Conâ—â—deraâ—ion of their former waies v. 43. 3 Humiliation and Repentance for them And ye shall know that I am the Lord. They knew the Lord by the works of creation by the Prophets by the severe judgements he had executed upon them but that knowledge had not affected their hearts and brought them to fear worship and serve the Lord answerably but now upon that great mercy of being delivered out of Babylon which seemed a thing unpossible to them Ezek. 37.11 and being brought into Canaan they should have such knowledge of God as should descend to their
and dry 5 The kinde or manner of this fire inextinguishable the flaming flame shall not be quenched I will kindle a fire in thee By fire is meant that warlike invasion by the Babylonians who by sword and what accompanied it laid all wast Every green tree and every dry tree Jerome makes these to bee Saints and Sinners So some others expound the green tree of the Righteous and dry Tree of the Wicked but Ezek. 9.4 the righteous mourned for all the abominations were in Jerusalem and were marked that they might not be destroyed It s better therefore to understand by green Tree the rich and wealthy the young and lusty the high and mighty and by the Dry Tree the Old Poor and such as were underlings and inconsiderable Or by them you may understand all sorts of People as by green trees and dry trees all sorts of trees in a forrest or wood are meant The flaming flame shall not be quenched The Hebrew is The flame of flame the duplication of the word notes the intention of it a vehement flame such as should continue and by no art power or policy be extinct the affliction should be wonderful sore and lasting The war begat famine famine the plague plague death here was a flame of a flame They strove by the Egyptians to quench that fire but could not All faces from the South to the North shall be burnt therein Not all destroyed or be ashamed onely but all through fear famine and diseases should appear as dry withered and burnt up from one end of the land to the other Obs 1 The Lord sends fierce judgements upon his own People for their wickednesse which do consume all sorts of them I will kindle a fire in thee In thee Jerusalem in thee Judea who gloriest in thy Princes in thy Nobles in thy Souldiers in thy Priviledges and Church-ship which shall devour every green tree and every dry tree As a fire devoures all before it so do Gods judgements Let houses be strong or weak great or small trees be green or dry fire conquers them and brings them to ashes So doth Gods judgements ruine People bee they high or low weak or strong rulers or subjects and dries up the Spirits of those that are living Lament 4.8 Their visage is blacker than a Coal they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick See Isa 24.4.5 6. Obs 2 Gods judgements once begunne can not be staid by the skil or power of the creature The flaming fire shall not bee quenched they used all their Policy and Power to divert the Babylonians from comming to remove them being come but nothing prevailed Gods fires are not extinguishable by the Arts Counsels or strengths of men As we cannot avoid his judgements threatned so wee cannot remove them inflicted if hee send a spirit of division among brethren who can cast out that spirit if he Commission the Sword to walk abroad who can command it into the Scabberd againe And to keep home If hee cause a burning heat in the Body who can quench that heat but himself Vers 48. And all flesh shall see that I the Lord have kindled it it shall not bee quenched All flesh By a Synecdoche of the genus or the species flesh is put for men and by all flesh hee intends the people in the Regions round about and Chaldeans themselves Shall see That is shall acknowledge that this war this destructive judgement is not humane but divine When strange and dreadful things are done men inquire into the causes If Mountains bee set on fire fire and brimstone come down from heaven they will see and say this is the hand of the Lord. It shall not be quenched God would continue the burning of this fire till it had consumed what hee had appointed to consumption Not their Prayers Tears or bloud should extinguish it hee that kindled it onely could quench it only he that calleth for and causeth war can cease wars Obs It s one main end of Gods severe judgements upon Cities Nations and People to make them know and acknowledge that hee is the causer and continuer of them yea that they are unremoveable without his hand Vers 49 Then said I Ah Lord God They say of me doth he not speak Parables Here is the last part of the chapter viz. a doleful conclusion of the Prophet wherein hee complains of the course and reproachful usage hee had amongst the People they mockt and scoffed at him and his Parables they told him they were dreams and phansies of his own what did hee tell them of the South and Forrest of the South field of fire and flaming flame of green and dry trees these were dark things visions and divinations of his own head and as for them they would not heed what hee said his words savoured more of man than of God setting forth his wit more than any thing else Doth he not speak Parables Jun. and Trem. have it Nonne est artifex parabolorum iste Is not he an Artist in Parabolizing Piscat Annon excogitator parabolorum est is he not a deviser of Parables hee vexes us with such things gives us words we understand not Obs 1 The Prophets and messengers of God are subject to scorn and reproach even from those they are sent unto Jer. 18.18 2 Chron. 36.16 Isa 8.18 Obs 2 When the messengers of God are burdened with the revilings scoffes and reproaches of men their refuge is to go unto God and ease themselves in his bosome as the Prophet here doth Obs 3 When Prophesies and Preachings are not pleasing to the people they are not willing to understand what is delivered They say doth he not speak parables they knew what fire forrest flame green and dry trees meant but because it was a sad prophesy and struck at their interests they would not understand they put off all as mystical and aenigmatical AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XXI Vers 1 And the word of the came Lord unto me saying 2 Son of man set thy face towards Jerusalem and drop thy word toward the holy places and Prophesy against the land of Israel 3 And say to the Land of Israel Thus saith the Lord Behold I am against thee and wil draw forth my sword out of his sheath and wil cut off from thee the righteous and the wicked 4 Seeing then that I will cut off from thee the righteous and the wicked therefore shall my sword go forth out of his sheath against all flesh from the South to the North. 5 That all flesh may know that I the Lord have drawn forth my Sword out of his sheath It shall not return any more IN this Chapter is a double Prophesy One against the land of Israel and what was therein from the 1. v. to the 28. 2 Another against the Ammonites from the 28. to the end Ver. 1 And the word of the Lord
came unto me saying The Hebrew for Came unto me is was unto me that is was put into mee by divine inspiration hee spake not of himself but from God Vers 2 Son of man set thy Face towards Jerusalem drop thy Word and Prophesy Of these words see the former Chapter vers 46. where they were spoken of Towards the Holy Places The Temple which is put plurally because of the severall Partitions of it the Sanctum and Sanctum Sanctorum with the buildings contigual to it which the Jews esteemed holy Here hee shews what in the end of the former Chapter he meant by the South Forrest of the South and South-field viz. The land of Israel Judea and the Temple Obs Holinesse of Places will not priviledge unholy People Sanctuaries are no protections against Divine justice Canaan was the holy Land Jerusalem the holy City and the Temple more Holy than both yet Son of Man set thy face towards Jerusalem and drop thy word toward the holy places and prophesy against the Land of Israel and say thus saith the Lord Behold I am against thee c. I will bring the Babylonish Army upon thee which shall utterly destroy thee Vers 3 Behold I am against thee Here was sad tidings to hear that God was against Jerusalem see chap. 5.8 And will draw forth my Sword By Sword is meant War and the grievous evils accompany it Lev. 26.33 And will cut off from thee the righteous and the wicked The Septuagint reads the words otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy out of thee the unjust and lawless The Chaldy hath it I will cause thy just ones to go out of thee that I may destroy the wicked but the Hebrew is The righteous and the wicked How this can bee understood of a man truely righteous I finde not for Psalm 5.12 The Lord blesseth the righteous and compasseth him with favour as with a shield if hee cut him off how doth hee compass him with favour and favour as a shield how doth hee protect him Gen. 18.23 25. Wilt thou destroy the righteous with the wicked far bee it from thee shall not the Judge of the earth do right said Abraham to God Hee thought it an unjust and grievous evil that God should cut off the righteous and wicked together and the truely righteous were marked Ezek. 9.4 that they might not bee slain Junius Piseat polan. Divers Expositors herefore make the righteous here to bee such as were reputed so seemed to bee so but were not in truth so Pradus saith Vatem justos appellâ—sse per catachresin eos qui tales videbantur cum revera sontes essent supplicium mererentur and so righteous is taken Mat. 9.13 Mat 8.12 Luk. 2.48 I am not come to call the righteous c. The holy Scripture speaks often according to the opinions and apprehensions are had of men or what they have of themselves Luke 18.9 the Pharisees thought themselves righteous and were reputed so but fell short of true righteousness These were lesse wicked than others and so appeared righteous Vers 4 My Sword shall go forth out of his sheath against all flesh from the South to the North. This verse is the same for substance with vers 47. of the Precedent Chapter fire there is the same with sword here green tree and dry tree the same with righteous and wicked the burning up of all faces from the North to the South the same with the words going out against all flesh Vers 5. That all flesh may know c. All flesh was to bee cut off in Judea that all flesh in other lands might know the severe judgements of God Obs 1 That wars are the Lords They come not without his Commission he sends them orders them and ends them at his pleasure I will draw forth my Sword out of his sheath My Sword vers 4. shall go forth against all flesh from the South to the North and vers 5 it shall not return any more i. e. Till it had accomplished the Lords will Nebuchadnezzar and his Army was the sword Babylon the sheath God brought them out of their own Countrey into the land of Israel which hee laid waste-from one end to the other and then having finished the work of the Lord hee returned Obs 2 Outside righteousness doth not secure men from the judgements of God I will cut off from thee the righteous and the wicked Such righteousnesse findes not favour with God It s no better in his account than wickednesse Labour for true righteousnesse What if Josiah fell in warre and other righteous ones have been cut off in publike calamities yet know Mors illis non poena sed gloria est Obs 3 From the 4. vers The Lord is severe in his judgements at last He bare long with the Jews but now hee would unsheath his sword and cut off the righteous and the wicked from the Land yea all flesh from the South to the North. None should escape his stroak hee would finde them out where ever hid Obs 4 From the 5. vers That Gods end in bringing judgements upon a Nation is to make known his Power Justice and severity against sinners and their sinful waies that all flesh may know that I the Lord have drawn forth my sword out of his sheath There is a knowledge of God by his works as well as by his word and by his judgements as well as by his mercies When Nebuchadnezzar and his Army the great Sword of God should come and cut them down all men should see and say God is c. Vers 6 Sigh therefore thou Son of man with the breaking of thy loyns and with bitterness sigh before their eyes 7 And it shall bee when they say unto thee wherefore sighest thou that thou shalt answer for the Tydings because it cometh and every heart shall melt and all hands shall bee feeble and every spirit shall faint and all knees shall bee weak as water Behold it commeth and shall be brought to pass saith the Lord God Here is a Command laid upon the Prophet which is to sigh The manner of it is threefold 1 With breaking of loynes 2 With Bitterness 3 Before their eies With the breaking of thy Loynes Sigh as if thy loyns were broken Sigh greatly It s suitable to that in Isa 21.3 My Loynes are filled with pain pangs have taken hold upon me as the pangs of a woman that travaileth a Woman in travail thinks her back broken her loyns loosed and sighs grievously yea bitterly as if her self childe or both were loosing their lives So should the Prophet sigh here really not fainedly deeply not superficially bitterly not to ease himself Before their eyes How could this bee when as Ezekiel was in Babylon and they at Jerusalem It s probable there were some of Jerusalem came to see and hear how things would go with them there seeing they had lately revolted from Nebuchadnezzar or if it were before the
revolt some might be there to bring the tribute they paid to the Babylonish King yearly In the 7. vers is the cause of this great sighing laid down which is double 1 Tydings that is of the Babylonish Army comming 2 The effects thereof which are four 1 Melting of hearts 2 Feeblenesse of hands 3 Faintnesse of spirits 4 Weaknesse of knees Such fear should possesse them upon the Tydings of the Babylonish Armies approaching as should make their rocky hearts melt as Snow before the Sunne or fat of Lambs before the fire and the hands spirits and knees of their stoutest men to bee feeble faint and weak so that they should be inept unto all services especially military ones Obs 1 The Goodnesse of the Lord towards a stubborn willfull perishing People in that hee will have the Prophet to see what propheticall signs will do when Prophetical threats did nothing Sigh son of man with the breaking of thy Loynes and with bitterness c. These were Prophetical sighs representing unto them the great evils were comming upon them that so they might consider sigh in like manner for their sinnes and prevent their destruction or else certainly expect the same God laid an heavy burden upon the Prophet to sigh so Obs 2 Ill-tydings sinks the hearts and spirits of Hypocrites and wicked ones When they hear of warres and great Forces comming against them not onely doth their mirth cease but their hearts hands spirits knees fail them When Nebuchadnezzar came their hands were upon their loyns they knew not what to do whither to go where to hide themselves Hath it not been so in Ireland But Psal 112.7 it s said of a godly man Hee shall not be afraid of evil tydings his heart is fixed trusting in the Lord. Vers 8 Again the word of the Lord came unto me saying 9 Son of man Prophesy and say thus saith the Lord say a Sword a Sword is sharpened and also fourbished 10 It is sharpened to make a sore slaughter it is fourbished that it may glitter should we then make mirth It contemneth the rod of my Son as every tree 11 And he hath given it to bee fourbished that it may bee handled this sword is sharpened and it is fourbished to give it into the hand of the slayer 12 Cry and howle Son of man for it shall bee upon my people it shall be upon all the Princes of Israel Terrors by reason of the sword shall be upon my people smite therefore upon thy thigh 13 Because it is a tryal and what if the sword contemn even the Rod it shall be no more saith the Lord God The Lord had said before hee would unsheath his sword and now orders the Prophet to cry out a sword a sword and shews the approaching of it for it was sharpened and fourbished he drew it out for service to slay both people and Princes Vers 9 A sword a sword By sword you may understand all those judgements came with Nebuchadnezzar and his Army or more specially those warlike instruments they prepared and brought with them The word is doubled propter vehementiam et certitudinem Is sharpened and also fourbished If it were blunt before now it was whetted if it was rusty Splendor ensis politi terret Hostes now it s scoured Now Nebuchadnezzar was ready with all his military preparations sharpe and shining full of terrour and fit for execution 10 It s sharpened to make a sore slaughter Hebrew is Ad jugulandum jugulationem to kill a killing that is to make a great slaughter it was both fourbished and sharpened that it might terrify with its glistering and cut more sorely with its sharpenesse Obs When God is bringing judgements upon a people hee will fit instruments for accomplishing of the same and that to purpose Hee will make that which is blunt sharpe that is rusty glittering and those are spiritlesse full of spirit he can make one to chase ten ten one hundred and one hundred a thousand his works shall never fail for want of instruments Should we then make mirth The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel gaudebimus shall wee rejoyce Vatablus saith Quomodo gaudebimus and so Lavater Piscator An gaudebimus shall wee rejoyce no in no case So Pradus O vel quomodo gauderemus Obs 1 Times of warre and judgements are no times for mirth The Sword is unsheathed it s whetted its fourbished its approaching should wee then make mirth that 's as unseasonable as Snow in summer and thunder in winter that is a time for Fasting and Prayer for Sackcloath and ashes for judging our selves and rending our hearts that 's a time to mourn and not to bee merry Isa 22.12 13 14. In that day did the Lord God of Hosts call to weeping and to mourning and to baldnesse and to girding with sack-cloath and behold joy and gladness slaying Oxen and killing Sheep eating flesh and drinking wine c. And it was revealed in mine eares by the Lord of Hosts surely this iniquity shall not be purged from you till ye dye It provokes God exceedingly that man calls for mirth when he calls for mourning Obs 2 The Godly and Faithful both Ministers and People are affected with judgements comming upon Church or State should we then make mirth Isa 22.45 Look away from mee I will weep bitterly labour not to comfort mee because of the spoiling of the daughter of my People for it is a day of trouble and treading down and of perplexity So Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears c. So Christ wept over Jerusalem Luke 19.41 43 44. for the evils hee saw comming It contemneth the Rod of my Son as every Tree These words are difficult The Hebrew stands thus The rod of my Son contemning every tree The word Rod shebot some render Tribe and so make the sense to bee the Tribe of Judah the Son of God which Nebuchadnezzar the sword of God despised as every tree but thus Tribe Son and every tree do fall in to be the same Others make the sense thus This sword the rod of my Son viz. my people I have appointed to punish them withall and however they have been able to indure other rods yet this is stronger than they and shall not bee broken or frustrated of its end when I shall use it this sense is not to bee despised As if by Son Nebuchadnezzar be meant who being armed with power contemned every tree the green tree and the dry tree the high and the low tree all the men of the land of Israel if Cyrus who delivered Gods people bee stiled but his servant it were much that Nebuchadnezzar who destroyed them should be called his Son Others Jun. and Pol. interpret the words of Christ who is meant by Sonne and rod to bee the sword in Christs hand hee was resolved now to cut down every tree by his judgement and to break this nation in peices by the
Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia scrutatus est because it hath searched out and examined them Vulgar Quia probatus est it s a sword proved and will do the work Pagnine qui ad probationem eductus est it is brought forth to tryal Tygurin Quoniam explorator est because it is a Tryer. Others have it Tryal the sword and Terrors accompanying it should bee a Tryal to them and such a Tryal as they never had they had had the sword at their gates before but had profitted little by it Now they should finde and feel the sword more glistering sharpe and destructive than ever And what if the sword contemn even the Rod it shall be no more Interpreters are perplexed about these words as they are in the Original and what to make of them as translated I know not Those words The Sword and more are not in the Text and puzzle the sense The Hebrew is thus And what if also the Rod despising hath not been that is what if the Rod heretofore or hitherto hath not been a despising rod but rather despised as Zedekiah and his Nobles despised the Oath and Covenant made with Nebuchadnezzar chap. 17.16 yet now it should bee a despising rod and so it suits with that in the 10. v. The Rod of my Son despising every tree and that in the 12. ver It shall be upon all the Princes of Israel and with that in Habbakkuk ch 1.10 They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold Or thus There is cause thou shouldest cry howle smite upon thy thigh because the sword shall be a tryal and what also if it shall not bee a despising Rod if it bee a trying Rod there is cause enough to mourn but it shall bee a despising Rod and so there is more cause to mourn If this Rod make them not try their waies repent and turn it shall bee a Rod to despise the stoutest of them and to destroy them Obs 1 That the judgements of God are Tryals they discover and make known what people are The fire tries the mettals and declares what is good silver good gold and what is reprobate Deut. 8.2 God kept them forty years in the wildernesse to prove them and know what was in their hearts the hard things they met with there discovered some to bee murmurers some Idolaters some Fornicators some backsliders Isa 8.21 It shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God when evil was upon them then their wickednesse appeared so Jehoram 2 King 6.33 belched out his vilenesse in a time of distresse saying this evil is of the Lord what should I wait for the Lord any longer hee is a cruel God destroies the people with famine and puts them upon eating their own Children therefore I le wait no longer on him When great winds are abroad they tell you what trees are sound or rotten Obs 2 God tryes before he destroyes Rods of Tryal come before Rods of destruction When the sword is drawn fourbished and whet the Lord tries men thereby whether they will consider their waies repent and turn unto him before hee cut and destroy therewith Tydings and terrors of the sword precede the stroaks of it Amos 4.6 9. the Lord sent a famine amongst them but they returned not unto him hee tryed them what they would do hee looked for their return 2 Chron. 7.13 14. If I shut up heaven that there bee no rain or if I command the Locust to devour the Land or if I send pestilence among my People if my People which are called by my name shall humble c. God tryes his people by threatnings by bringing judgements neer unto them by inflicting lesser judgements upon them before hee makes an utter destruction of them that they may learn righteousness humble themselves and so either prevent the judgements or have them turned into mercies Obs 3 When rods of tryal do us no good then follows rods of Destruction when the trying rod hath been despised then comes the despising rod the rod that will not regard young or old high or low Prince or People At first God did lightly afflict Zebulun and Nepthali but that being in vain afterwards hee afflicts them more grievously Isa 9.1 When Dimon profited not by her first stroaks God laid more upon her Isa 15.9 when smiting the lintell of the Door and shaking the Posts did not prevail then did the Lord cut and slay with the Sword Amos 9.1 If fear work not hee hath a pit if that do it not hee hath a snare Isa 24.17 18 when Paternal chastisements profit not God hath destroying judgements hee will deal then with men not as peccantes liberos but hostes manifestos Vers 14 Thou therefore son of man prophesy and smite thine hands together and let the sword bee doubled the third time the sword of the slain it is the sword of the great men that are slain which entreth into their privy Chambers 15 I have set the point of the sword against all their Gates that their hearts may faint and their ruines bee multiplyed Ah it is made bright it is wrapt up for the slaughter 16 Go thee one way or other either on the right hand or on the left whithersoever thy face is set 17 I will also smite mine hands together and I will cause my fury to rest I the Lord have said it The Instruments causes and end of the sad judgements comming upon the Jews being formerly declared here the manner and circumstances thereof are laid down Smite thine hands together The Hebrew is Smite hand to hand Caph notes the concavity and hollownesse of any thing and so the hollow and palme of the hand Whither this smiting of hands imports sorrow or joy is questioned some make it to signify joy prefiguring the pleasure of God in executing judgement upon the Jews but when smiting or clapping of hands is referred to the creature to express joy other words are used as Saphack Job 27.23 Lam. 2.15 Macha Psal 98.8 Isa 55.12 Takang or Takah Psal 47.1 Nehem. 3.19 Besides this the Prophet was in a mourning frame vers 10. when the sword is comming should wee then make mirth and chap. 6.11 smiting with the hand imported sorrow and so I conceive it doth here smite thine hands together once twice thrice oft for the evils that are comming Let the sword be doubled the third time The word for doubled is Caphal which signifies also to repeat iterate reply The sense is let the sword come the second and third time Some read the words thus iterabitur gladius tertio The Sword shall come the third time Others iteretur gladius tertietur Let it bee iterated and tertiated Nebuchadnezzar had come twice before in Jehoiakims and Jehoiakins daies and after came in Zedekiahs carrying him away to Babylon and this is made the minde of
the Lord in these words but because two of these were past and the Lord speaks of the time to come wee may understand them of the sword of Nebuchadnezzar upon Zedekiah 2 Chron. 36. of the sword of Johanan against Ishmael and the Jews for murdering Gedaliah Jerem. 41. and the sword of Nebuzaradan when hee laid all waste carried all away leaving onely a few to bee vine dressers and husbandmen Jer. 52. The doubling and trebling of the sword may note the oft comming of it so Vatablus non semel sed iterum atque iterum feriat Let it come again and again striking more deâ—dly stroaks The Sword of the slain A Sword that is ready to slay to slay the great ones and to make great slaughter of them when many are slain by the sword that sword is the sword of the slain or slaying sword It is the sword of the great men that are slain It is a sword appointed to slay the great men in the Hebr. it s in the singular number the sword of the great man slain or of great slaying l'e spees de grand occision a sword that shall spare none Which entereth into their privy Chambers The Hebrew is Hachodereth lahem Cubiculans eis Chambering or lodging with them Cheder is a Chamber any secret close place it notes the inwards of mans heart or soul Prov. 18.8 the Sword should enter into their chambers into their bowels and souls the fear of it should possesse them The Septuagint express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt cast them into fear or amazement The sword shall first enter into the secret of your souls and fill you with terrors and after enter into your bodies and take away your lives 15 I have set the point of the Sword against all their Gates The word for point is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which interpreters render splendor clamor terror slaughter and these are all like the point â—f a sword to those are besieged properly it notes the point or edge of the sword which God set against all their Gates their publike gates of the City round about and the priâ—â—re gates of their several houses every where should the Sword bee both in City and Countrey where they had Gates any rule or power That their heart may faint In times of great fears and dangers mens hearts do often faint and fail them when they have most need of heart they are without hearts God sent and set his sword for to dissolve and melt their hearts so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to faint signifies all their spirit vigor and courage should be dissolved and so they should bee faint feeble heartless the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their heart might bee hurt or wounded And their ruines be multiplyed In the Hebrew it is To multiply offences the Souldiers would offend them the sword would offend them their straits would offend them the slain would offend them they met with nothing but offences at which they stumbling fell also If wee take the words passively as they stand the meaning is that their destructions might be many that multitudes of them might fall It is wrapt up for the slaughter This expression seems unsuitable for a sword and Expositors are put to it to make out the meaning of it The word is Meuttah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Cover cloath put on to hasten and were better rendred it is put on or hastened for slaughter then cloathed or wrapt up for slaughter its harsh to say cloathed with the hilt or wrapt up in the belt Sanct. makes the cloathing for slaughter to bee the fitting of it thereto Vers 16 Go thee one way or other either on the right hand or on the c. Here by an Apostrophe the Lord speaks to the Sword and under that to the Army of the Chaldeans commissioning that and them to go through the Land of Judea and to execute his pleasure The words in the Hebrew runne thus Vnite thy self right hand thy self put or set thy self left-hand thy self Whithersoever thy faces are prepared That is sword unite thy self to the Souldiers Souldiers unite your selves together go the right hand or left hand way which you have most mind unto which way your spirits incline you most to onâ—ly see to it that you execute my pleasure upon all you meet Bee not afraid at what befell Senacherib when he went against Jerusalem I was against him but I am with you 17 I will also smite my hands together In this verse is Gods approbation of what the Chaldeans sword and Army should do They should conquer and destroy the Jewish Nation and hee would rejoyce in it Smiting of hands before expressed grief and here it s an expression of joy so it s used chapter 25.6 It notes not onely Gods approbation of the Babylonians undertakings but his incouragement of them to that work that so hee might execute his vengeance upon them and be at rest as it follows I will cause my fury to rest Gods fury was stirred against them and boiled in him and when this fury should bee poured out upon them by the Chaldeans Army then should hee bee at ease and comforted as it is Ezek. 5.13 where these words were spoken to Obs 1 It s no new thing for the Prophets of the Lord to prophesy in Sack-cloath Ezekiel must Prophesy and smite his hands together in token of mourning and heavinesse our Prophet was in sack-cloath being a Captive in Babylon seeing the sad judgements were comming upon Jerusalem So Jeremy Hosea Joel Amos had mournful spirits and Prophesied in Sack-cloath they smote their hands together and dropped out sad things The times were black in their daies they are not clear now is not the sword comming the third time is it not putting on for slaughter shall not the Prophets mourn and smite their hands together Obs 2 Where the word prevails not to reform a people there the judgements of God will come in one after another to the destruction of a People Prophesy and let the sword be doubled the third time Heâ— had oft Prophesied but there appeared no Repentance no râ—turning to God therefore let the sword come again and again Had they repented of their sinnes God would have repented of the evils intended Jer. 18.7 8. but when People go on in their sinnes God will go on in his judgements even to destruction See Leviticus 26. 21 22 31 32 33 Deuteronomy 28.62 Obs 3 When God will punish sinners for their wickednesse there is no hiding place to secure them from the stroak of God be they great or mean ones that is the sword of the great men which entereth into their privy Chambers what ever holes recesses vaults hiding places they had the sword would find them out God knows where men are when hid and his hand can reach them as well as his eye see them when the Syrians fled to Aphek to secure themselves from the Sword of
Jerusalem To open the mouth in the slaughter It may bee read to open the mouth to slaughter so Montan. Lavater and Vatablus read the words and the sense is the Captains should exhort and stir them up to kill and slay their enemies Or if you will take opening the mouth here for making a breach in the wall For slaughter Vid. Junium The Captains should come close besiedge the City make a breach enter and slay and in their entrance and slaying should open their mouths and make shouting as follows To lift up the voice with shouting When great exploits are attempted by men against their enemies oft they shout and make a great noise that so they may daunt and terrify them Doubtlesse the Clamor and shouts of these barbarous Babylonians did much perplex the Jews made their hearts faint and hands feeble to see the Mounts Forts and Battering rammes at their gates could not ut trouble them but when they made breaches in their walls entered and slew men with shouting this affrighted them and sunk their spirits They afflicted Jerusalem with shouting and the Lord threatned Babylon in the same kinde Jer. 51.14 I will fill thee with men as with Caterpillars and they shall lift up a shout against thee Obs 1 The Lord knows things to come most certainly yea as certainly as if done already Hee knew that Nebuchadnezzar would come out of Babylon what way hee would come and where hee would make a stand and consult which hee shews to the Prophet and speaks of as done already ver 21. The King of Babylon stood at the parting of the way at the head of the two waies to use divination The Lord sees things afar off and knows what shall bee in ages to come Hereby hee confounds all Idol Gods and proves himself to bee the true God Isa 41.22 23. Let them bring forth and shew us what shall happen declare to us things for to come shew the things that are to come hereafter that wee may know that yee are Gods if you cannot discover things that lye in the dark if yee cannot foretell what shall bee many years hereafter you are no gods I can do it and therefore am God the true and onely God Isa 46.9 10. I am God and there is none like mee declaring the end from the beginning and from ancient times the things that are not yet done God had foretold things in Moses daies that were not accomplished in Isaiahs and hee foretold things in Isaiahs daies that are not yet all fulfilled See Isay 60. throughout Chap. 65.17 Chap. 66.22 In Peters daies the new Heavens and the new Earth were expected 2 Pet. 3.13 and are not yet given out so many things hath the Lord foretold in the Revelation which wee wait still to see fulfilled Obs 2 That even Heathens when they are in straits doubtful what to do and how to proceed in their undertakings will not neglect but use variety of means for resolution Nebuchadnezzar uses Divination hee makes bright the Arrows consulted his Gods hee looked into the liver These were such means as hee conceived conducible to such a purpose though sinfull Heathens have been forward in their straits and doubts to get resolution Dan. 2.1 2 5 6 9 ch 5.5 6 7 8. It s incident to the nature of Man both Heathens and others to runne to unlawful means in their necessities Gods own People did it Hos 4.12 My people ask counsell at their stocks and their staffe declareth unto them they consulted with their Images which in disgrace the spirit of God calls stocks and from their staves or rods they took divinations Such practises let us abhorre but use those means God approves of and hath appointed for our resolution in our doubts and straits Instead of making bright the Arrows let us purge and make bright our consciences and they will tell us something instead of consulting Teraphims Stocks and Stones let us consult with God and his Servants instead of looking into the Liver of Beasts let us look into the book of God there wee shall finde light to dispel our darknesse and to direct our waies David made Gods Testimonies his delight and Counsellors Psalm 119.24 Obs 3. God over-rules the wicked acts of Men and makes them subservient to his will and ends Nebuchadnezzar uses Divinations which God had forbidden and the Divination might have been at his left hand for Rabbath or Philadelphia which is the same but God had a purpose to bring him to Jerusalem to cast up a mount to build a Fort there to set battering Rammes against the Gates thereof and therefore secretly by his Providence hee ordered the Divination that it should bee at his right hand for Jerusalem whatever the Lot is wheresoever it bee cast the whole disposing thereof is of the Lord Prov. 16.33 Providence runnes through the evil Counsels of men and makes use of them their Counsels and Actions to accomplish the good pleasure and righteous ends of the blessed God by the Arts Policies Methods Wiles Depths Designes of the Devil and devillish men God carries on his own work and nothing puts him or his work out of the way Divinations of Heathens promote the work of Heaven This is a mystery but full of truth and admiration that God makes the worst Tools and Instruments all wicked men and their waies to serve his Providence further his ends and advance his glory the Devil did it in tempting Eve and Judas in betraying Christ 23 And it shall bee unto them as a false Divination in their sight The Jews at Jerusalem would not beleeve this Typical Prophesy of Ezekiel representing the comming of Nebuchadnezzar and besiedging of their City they looked upon what hee said as a false and foolish divination what hath Nebuchadnezzar made bright his Arrows consulted his Teraphims looked into the Liver wee neither care for nor fear him or his comming They saw not Gods hand in these things which ordered them so however superstitious and wicked that Nebuchadnezzar was he was confirmed in his work and way for their ruine To them that have sworn Oathes The Hebrew is Swearing Oathes to them Rabbi David expresses the words thus Propter juramenta juramentorum ipsis for the Oathes upon Oathes made to them The false Prophets had by many Oathes confirmed them that the City should never bee taken whereupon they were secure as men that keep Sabbaths who are at rest The Septuagint turn those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar render Sabbatorum otium imitans but the words properly rendred should bee thus weeking a week or Sabbatizing a Sabbath This variety rises from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven and thereupon a Sabbath and also to swear In this sense wee take it and the Jews might bee secure upon the Oathes of their false Prophets but whither they made such oathes is doubtful rather because of the Oathes beween them
them to take and ruine them The Lord never lets in publike desolations upon a Church or State til their sins are become publike and incorrigible It was so with Jerusalem at first 2 Chron. 36.14 15 16 17. and it was so with Jerusalem at last Mat. 23.37 38. Their sinnes were publike and God most justly brought publike evils upon them Obs 3 That God hath hands to apprehend sinners withall they shall bee taken with the hand The Babylonish Army was the hand of God and with it hee apprehended the sinners in Sion slew many of them and led the rest Captives into Babylon the instruments God uses to punish his people sinning withall are sometimes called Swords Psalm 17.13 sometimes Axes Saws Rods Staves Isa 10.15 sometimes his Battle-Axe and weapons of war Jer. 51.20 sometimes his Net and Snare Ezek. 17.20 his Pit Chaines chap. 19.4 all which are the hand of God Psalm 17.14 and in the hand of God hee uses them to do that which hands do by these he takes plagues and destroys sinners 25 And thou prophane wicked Prince of Israel whose day is come when iniquity shall have an end 26 Thus saith the Lord God Remove the Diadem and take off the Crown this shall not bee the same exalt him that is low and abase him that is high 27 I will overturn overturn overturn it and it shall bee no more until he come whose right it is and I will give it him These words are an Apostrophe to the Prince of Israel declaring what should befal him and the whole Kingdome of Israel Hee should bee deprived of his Kingly dignity the Kingdome ruined and abide so till the Lord should give it to him it belonged unto Concerning the Prince of Israel he is 1 Described to â—e prophane and wicked 2 The Time is intimated of his misery both which are in the 25. vers Vers 25 And thou prophane wicked Prince of Israel This Prince of Israel was Zedekiah and the titles given him are not your sacred Majesty or your excellencies highnesse but thou prophane wicked Prince his Prophanenesse and wickednesse doubtlesse was great though much bee not specified in the word yet something is set down therein 2 Chron. 36.12 Hee did that which was evil in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord hee despised the word and Prophet of the Lord and ver 13. hee rebelled against King Nebuchadnezzar who had made him swear by God but hee stiffened his neck and hardned his heart from turning unto the Lord God of Israel Hee prophaned the holy name of God being perfideous and obstinate hee fell in with Pharaoh King of Egypt and sought help of him against Nebuchadnezzar Ezek. 17.15 and so trusted in man and not in God hee was like the other Lyons which learned to catch the prey and devoured men Ezek. 19. and so was cruel bloudy hee did evil according to all that Jehoiakim had done Jer. 52.2 and hee did abominations 2 Chron. 36.8 and in his daies was as gross Idolatry in Jerusalem and in the Temple as ever before Ezek. 8. then was there the Image of jealousy then did the Ancients of Israel worship creeping things abominable Beasts and Idols Then did they worship the Sun towards the East then was Tammuz in the Temple and women weeping for Tammuz so that hee upheld the vilest idolatry that ever Jerusalem had hee was the cause of their total ruine It s not without cause therefore that the Prophet affixes these Titles to the crown Thou prophane wicked Prince of Israel and prophanenesse was not peculiar to the Prince but Prophets Priests and People were under that denomination Jer. 23 15. From the Prophets of Jerusalem is prophaneness gone forth into all the Land the Court-Prophets countenanced and communicated all the Court-prophanenesse and 2 Chr. 36.14 The chief of the Priests and people transgressed very much after all the abominations of the heathen Vatablus reads the words thus tu ad occisionem damnate princeps Israelis And thou O Prince condemned to death and he cites the Chaldy Paraphrast in which it s to the same purpose Tu autem gladio interficiende O thou Prince of Israel who art to bee cut off by the sword Munster differs not from these Tu interfectione digne Thou who art worthy of death So Castalio Tu vero O rei capitalis damnate O thou that art condemned of a Capital crime The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbad Exod. 22.28 Eccl. 10.20 they might neither think nor speak evil of the ruler nor wish evil to him and here Ezekiel calls Zedekiah the Prince of Israel prophane and wicked and in so doing hee sinned not for being a Prophet hee was to give out what the Spirit of God gave in and moved him unto So dealt Jeremy by Coniah calling him a despised broken Idol a vessel wherein was no pleasure chap. 22.28 they would not flatter Princes by being false to truth When it s done Ex privato pravo affectu from a private and depraved spirit then its ill Whose day is come when iniquity shall have an end The words in Hebrew are whose day of his is come in time or season an end of iniquity O Zedekiah the day of thy punishment is at hand wherein shall bee an end of thy wickednesse thou shalt no longer bee King but suffer for what thou hast done Some by Iniquity understand punishment and so the sense is Cujus venit tempus quo tempore iniquitas tua finem tibi regni afferet Rabbi David thy day is come when punishment that is destruction shall bee thy end thou and thy Kingship shall be laid in the dust The Hebrew for when is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth which is of the same signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it notes both time and opportunity of time and whether by iniquity sinne or punishment of sinne hee understood or both is not much materiall God will not suffer thee to go on any longer in thy prophane and wicked courses the time and season is at hand wherein hee will punish thee and so put an end to thy sinning as before Obs 1 That Princes oft times are far from Piety and justice And thou prophane wicked Prince of Israel Of all Princes in the world the Princes of Israel had cause to bee holy and just they were seated where the worship of the true God was they had the Law of Moses and were commanded to read it continually and not to depart from it to the right hand or to the left Deut. 17.18 19 20. they had the Sanedrim the Priests and Prophets to counsell and advise them yet Princes of Israel were prophane they minded not the Law of Moses or the worship of God they despised Priests and Prophets they were wicked they persecuted good men and were
This Diadem this crown shall bee no more Hujus terrae Of this land Monarchical government shall down great at axy and confusion shall follow This shall not bee the same Thou dreamest through the delusions of the false Prophets that Nebuchadnezzar will not come to invade the Land or if hee do come that thou shalt vanquish him by the help of Egypt and so that thou and thy posterity shall reign still but this shall not bee all regal power shall cease from thee and thy posterity Exalt him that is low The word for Low is Hasfashaphalah from Shaphal which signifies to bee humbled oppressed and so low is opposite to Proud Haughty and those are lifted up it referres to one is like a valley not a mountain and that was Jehoiachin who yeilding himself by the Counsel of Jeremy to Nebuchadnezzar was carried into Captivity and there imprisoned Gods eye was upon him and him being depressed oppressed and Low hee would have exalted Some read I will exalt some Exalt the Hebrew is infinitive and may be read Indicatively or Imperatively Abase him that is high The former words and these may be read thus Heighten him that is low and make him low that is high This high person was Zedekiah who through his pride and haughtinesse of Spirit would not indure the Babylonish yoak but perfidiously breaking with Nebuchadnezzar fell in with the King of Egypt grew confident and despised the Assyrian Power Hee had high thoughts high hopes high confidences hee was become very mountainous but this mountain must bee levelled Jechoniah or Jehoiachin being a valley was exalted Jer. 52.30 2 King 25.27 and Zedekiah being a mountain was abased 2 King 25.6 7. Jeremy 52.8 9 10 11. Obs 1 The Lord doth strip great ones even Kings and Princes of their glory depose and abase them for their iniquities Zedekiah was prophane perfideous cruel injust and what saith the Lord Remove the Diadem take away the Crown abase him that is high Who ever bee the instruments that take wicked Kings that spoil and punish them its God that commands and commissions the doing thereof Nebuchadnezzar and his Army were the hand that did the things here they took Zedekiah they pulled off his Crown slew his Sonnes all the Princes put out his eyes bound him in chains carried him to Babylon imprisoned him there but they could not have done these things unlesse they had had Commission and power from above when Kings are pulled down and removed it s the Lord doth it Dan. 2.21 Job 12.18 Hee looseth the bond of Kings Balteum regum dissolvit Qui solvit disciplinam regum The Vulgar saith the Belt of Kings that is their authority and power say some Expositors Vatabl hath it Disciplinam that tyrannical Government they use he dissolves casts them into reproach prison captivity and so girds their loins with a girdle of sackcloath and calamity Potestatem a tyrannis auiert non nunquam populum a tyrannide liberat a conjecto invincula Tyranno Vatabl. Vulgar is precingit fune renes corum he girds their loynes with a rope and Vers 19. hee leadeth Princes away spoiled the word is Cohanim which though some turn Priests yet it signifies also Princes and Rulers 2 Sam. 8.18 and where our Translation who were much affected to Priesthood have put it Priest in the Text as Exod. 2.16 Gen. 41.45 chap. 47.22 26. yet in the Margent they have put Prince and such God leads away spoiled spoiled of their glory their Diadems Crowns and Princely robes spoiled of their power their Souldiery and strong holds spoiled of their stratagems and designes spoiled of their Territories Dominions and Revenues spoiled of their Friends Comforts and Hopes and whither doth hee lead them in dementiam saith Jun. and Trem. into madnesse and Brutishnesse and so hee led Nebuchadnezzar for his Pride and other sinnes to bellow and graze amongst the beasts Into contempt saith Job Job 2.21 being led out of all desirable and delightfull Hee poures contempt upon them that is he fills them with contempt and scorn who were wont to bee honoured of all and conferre honours upon others and how grievous this is you may judge by that of Zedekiah who chose rather to see Jerusâ—lem on fire than to yeild himself into the hands of the Chaldeans for fear of mocking Jer. 38.18 19. but afterwards hee had scorn and misery enough being rosted in the fire thereof The Lord throws wicked Princes from their height of glory and greatnesse into extream misery you know how Adonibezeck wâ—s served and in Isa 22.15 16 17 18. you may read of Shebna who was a great man Behold the Lord will carry thee away with a mighty Captivity and will surely cover thee and with what would hee cover him with misery and shame for it follows Hee will surely violently turn and toss thee like a Ball into a large Country There shalt thou dye and there the charets of thy glory shall bee the shame of thy Lords house The Hebrew for He will violently turn and toss thee is Tzanoph jitznapheka Tzenephah Convolvendo convolvet convolutione as Montanus renders iâ— and Prad is Cidarizando cidarizabit te cidari by crowning or compassing hee will crown compass thee with a crown or compass Vulgar hath it Coronans coronabit te tribulatione hee shall crown thee with misery God cast this Shebna who was proud and high into extream mifery and disgrace hee was driven out into a Forrain Land where hee was either torn in peeces by Dogs Vide Sanct. in locum or buried with the Burial of an Ass Obs 2 The Lord puls down and puts an end to Kings and Kingdomes at his pleasure This shall not bee the same This Crown shall bee no more for thy head any of thy posterity or for the Kingdome of Israel Here God puld down the Kingdome of Israel or Judah when it had stood neer five hundred years and put a period to Monarchical Government Josephus in his tenth book of the Jewish Antiquity chap. 10. saith that the kingly government lasted five hundred and fourteen years six months and ten daies from the begining of Sauls reign to the end of Zedekiahs Kingship beganne with them in Gods wrath and ended in his fury 1 Sam. 8. Ezek. 19.12 The Assyrian Empire lasted some one hundred and twenty years and then God pulled it down it was the same no more The Athenian Government by Kings was some four hundred and ninety years and then the Lord said This shall not be the same hee changed it into a popular government The kingdomes of the earth are the Lords and he deals with them as he sees good hee breaks them in peices and gives them new forms at his pleasure Dan. â— 20 21. wisdome and power are his hee changeth the times and the seasons hee removes Kings and sâ—ts up Kings Hee takes away one form of Government and sets up another hee puts down Monarchy and sets up
imagined against us by wicked ones let us make use of this Scripture and comfort our selves therein not breaking out into bitternesse and passion Obs 3 Reproaching and reviling Gods people when they are in affliction draws judgement upon the Reproachers and Revilers The Ammonites reproached the Jews when the Babylonish sword came upon them and here the Prophet must tell them the sword is drawn fourbished for slaughter and consumption of them Reproach in this kinde is a provoking sinne Gods Name Truths Ordinances suffer when his People are reproached for his correcting hand upon them for their iniquities Jer. 48.26 27. Make yee Moab drunken that is let the cup of Gods wrath bee given him let him have judgement after judgement drink so deep of divine fury that he shall not bee able to stand and why was this hee magnified himself against the Lord hee derided Israel verse 27. hee magnified himself against their border Zeph. 2.8 and this is called magnifying himself against the Lord for what is done against his People and their borders is done against him and Moab must be made drunk for it yea Moab also shall wallow in his vomit he also shall be in derision he shall be derided scorned in his misery as a drunken man who lys wallowing in his vomit Moab for reproaching should be reâ—roached yea grievously afflicted yea utterly destroyed Zeph. 2.8 9 Both Moab and Ammon reviled reproached the Jews and magnifyed themselves against their border Therefore as I live saith the Lord of Hosts the God of Israel surely Moab shall bee as Sodome and the Children of Ammon as Gomorrah even the breeding of nettles and saltpits and a perpetual desolation The meaning is not that they should bee consumed by fire from heaven as Sodome and Gomorrah were but they should suffer extream and severe judgements at the hands of the Lord and be perpetually desolate as they were 29 Whiles they see vanity unto thee whiles they divine a lye unto thee The Hebrew is Bachazoth lack shane bicksom lack cazab In seeing to thy self a vain thing in divining to thy self a lye The Septuag runs to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thy vision for vanity and in thy prophesying a lye to thy self The Ammonites like other Nations had their false Prophets Diviners and Soothsayers as you may clearly see from Jerem. 27.3 where the Prophet under the type of bonds and yoaks put upon his neck prophesyeth the subjection of the Nations unto Nebuchadnezzar and among others the Ammonites and verse 9. hee forbids them to hearken to their Prophets Diviners Dreamers Inchanters Sorcerers which told them they should not serve the King of Babylon They held them a sleep by telling them either Nebuchadnez would not come to them or if he did they were a strong people had strong Cities and needed not to fear any enemy But they saw vanity and divined a lye unto them and this is the sense of the words both according to the Hebrew and our translation To bring thee upon the necks of them that are slain Their false Prophets and Diviners put them on to insult over and trample upon the Jews when they were slain by the Chaldaeans assuring them of safety Or thus To give thee to the necks of them that are slain so the Hebrew may bee rendred and then the meaning is thy false Prophets and Diviners by their vanities and lyes do subject thee to the sword of Nebuchadnezzar and make way for thy destruction like the Jews Of the wicked whose day is come These words of the wicked are joyned with the former in the Hebrew El Tzauvere challe reshaim To the necks of the slain of the wicked and so is the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Translations and Expositors do joyn them and they may refer either to the slain or slayers noting their wickednesse some do refer them to the one some to the other In Hebraeo non est Syntaxis convenientiae ita ut intelligeâ—di sint confossi improbi sed rectâ—onis ut intel igantur conâ—ossi ab improbis Piscat Piscator by wicked understands the Chaldaeans and reads the words thus Eorum qui ab improbis confossi sunt upon the necks of them who are slain by the wicked Whose day is come when their iniquity shall have an end The day of the Jews that was come wherein Gods judgements should cut them off and put an end to their iniquity of these words see ver 25. Obs 1 When the Lord threatens sinful Nations with sore judgements they have those amongst them which divert them from the truth possesse them with delusions and put them upon destructive practises The Ammonites were threatned here with the Babylonish sword but they neither beleeved Ezekiel nor Jeremy who told them the same thing chap. 27. Their false Prophets their Diviners beat them off from it possessed them with vanities and lyes put them upon insulting over the Jews when the hand of the Lord was most heavy upon them and so brought them to suffer by the same sword the Jews did It s just with God to give men and Nations over to beleeve lies and lying Prophets which shall lead them to destruction when they have stopt their ears against the true Prophets Ahab would not beleeve Micaiah but the false Prophets who spake words according to his minde but they were vanity lies and he smarted for it 1 Kin. 22. Obs 2 Though the Lord forbear sinful Nations long yet hee hath his daies and times of reckoning with and punishing of them the Jews day was come and their iniquity had an end The Ammonites day came and their iniquity had an end God punished them severely for their sinnes Ezek. 25. Nebuchadnezzar and the Babylonians were forborn long but God had his time for them Jer. 27.7 All Nations shall serve him and his Sonne and his Sonnes Sonne untill the very time of his land come then many Nations and great Kings shall serve themselves of him Babylon and its King had a time to sinne and a time to suffer God staid many daies yet had his day and came at the day appointed Jer. 50.31 ch 51.13 O thou that dwellest upon many waters abundant in treasures thine end is come and the measure of thy covetousnesse Babylon was insatiably covetous robbing the Nations of their riches but all her wealth could not purchase one daies respit from the wrath of God nor all her waters preserve her from the fire of his indignation the fire God sent in his day burnt up their habitations and lickt up the water of Euphrates whereon Babylon sate God bare long with us and the Nations about us but his day is come hee is visiting wee they have had our times of sinning and now must have our times of suffâ—ring Vers 30 Shall I cause it to return into his sheath I will judge thee in the place where thou wast created in the land of thy nativity 31 And I will pour out
mine indignation upon thee I will blow against thee in the fire of my wrath and deliver thee into the hand of brutish men and skilful to destroy 32 Thou shalt bee for fuel to the fire thy bloud shall bee in the midst of the Land thou shalt bee no more remembred for I the Lord have spoken it Some interpret these words of the Babylonians as if God would deal with them after hee had done with the Jews and Ammonites which hee did according to the Prophesies in Isa ch 13. and Jerem. 25. the 50. and 51. but this Prophesy is against the Ammonites whose land the Babylonish King laid waste some five years after the final destruction of Jerusalem as Sanctius saith citing the tenth book of Josephus Antiquities for it Shall I cause it to return into his sheath You Ammonites think that when the sword hath done execution upon the Jews it will bee sheathed quiet and proceed no further but shall I cause it to return into his sheath no I will not give it any such commission or if I do it shall bee for a short time it shall come to you and slay you as it hath done them Repone gladium in vaginam suam Jun. Reduc gladium tuum in vaginam suam Pis The Hebrew Hoshab is infinitive put for an Imperative and so is rendred by some Expositors Put the sword or thy sword into the sheath Thou thinkest to draw the sword to defend thy self against the Chaldaeans when I send them upon thee but it shall bee in vain thou shalt not bee able to stand against them I will make thy strength and weapons uselesse I will judge thee in the place where thou wast created That is I will punish the Ammonites in their own land where they were borne where my hand created or framed them They shall not bee carried to Babylon and be preserved there but they shall bee destroyed in their own Country at their own door yet some were Captives Jer. 49. of this expression I will judge thee was spoken Ezek. 16.38 In the land of thy Nativity The Hebrew is Mecurothajick In the land of thy mansions or peregrination In terra negotiationum tuarum saith Piscator In the land of thy traffick where thou hast pleasure and profit 31 I will pour out mine indignation upon thee c. Here you have the resemblances to which Gods judgement is likened 1 It s compared to a Flood or torrent to a great rain or water that runnes swiftly and bears down all of which before ch 7.8 ch 14.19 ch 20.8.13.21 2 To a winde or storm I will blow against thee Aphiash perflabo or perflare faciam I will make such a winde such a storm as shall throw down all the greatnesse and glory of the Ammonites 3 To a fire which where it kindles and fastens consumes all to ashes of this before ch 15 7. I will deliver thee into the hands of brutish men The word for Brutish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Baar to burn and therefore in the margent its burning God would deliver them into the hands of the Chaldaeans who were burning that is Cholerick hasty furious men Habbak 1.6 a bitter and hasty nation The word also signifies to bee brutish foolish Psal 73.22 Vaani baar velo edah I was foolish brutish and knew not so that baar is adam shem lo daath a man without knowledge a Barbaraian and so the Saptuagint speak Rabbi David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the hands of barbarous men Skilful to destroy Charashe maschith is the Original Artists of Corruption men exercised in caedibus faciendis in killing men they were very expert they had been sundry times before at Jerusalem slain many Jews and knew how to destroy Ammonites 32 Thou shalt be for fuel to the fire Thou shalt be meat to the fire that shall eat up thee and thy habitations as fire is fed by wood coal straw turfe and such combustibles so should the fire of Gods wrath bee fed with their vineyards habitations towns Cities persons Thy bloud shall be in the midst of the Land Thou shalt be slain openly lye in thy bloud unpittied unburied Thou shalt bee no more remembred This judgement shall deprive thee of life and also of thy name thou shalt have no monument to make mention of thee but thy memory shall altogether perish thou shalt bee so handled ut ne vestigium tui relinquatur Obs 1 The Lord oft doth cross the thoughts and blast the hopes of wicked men the sword came to the Ammonites when they thought it should not come they hoped by their swords to beat back the Babylonians and God bade them put up their swords into the sheaths they should do them no good the Babylonians should prevail Zedekiah and the Jews thought Nebuchadnezzar would not draw his sword against them if hee did they hoped the Egyptian sword would prove stronger than the Babylonian but they were deceived in both see Ezek. 17.12 17. when Princes and States trust in their strong men and look for help deliverance by them the Lord disappoints them and makes the pompe of the strong to cease Obs 2 The Lord punishes sinners in the midst of their conveniences pleasures and profits I will judge thee in the place where thou wast created in the land of thy nativity There they had most conveniences delights contents and thither God brings the sword there he cuts them off There they sinned there they were impious consulting with false Prophets Diviners there they were barbarous inhumane mocking at the Calamities of the Jews when God visited them and there God punished them Thus hath God dealt with them in Ireland in the land of their Nativity in the places of their delights and conveniencies where they sinned there they suffered Obs 3 Suddainly and easily can the Lord destroy sinful Nations I will poure out mine indignation upon thee I will blow against thee in the fire of my wrath and deliver thee c. Floods windes stormes fires come suddainly and blowing is an easy thing if God do but blow upon a Nation in his wrath it s undone Isa 40.7 The grass withereth the flower fadeth because the spirit of the Lord bloweth upon it If the Lord blow with a spirit of indignation upon a land or People they wither away quickly and come to nothing vers 24. Speaking before of Princes Judges and their stock which seem to bee rooted like mighty Oakes and tall Cedars it s said Hee shall blow upon them and they shall wither and the whirlewind shall take them away as stubble Let God blow upon Princes and their glory fades their roots dry up if God let out the fire of his wrath who what is not meat fuel for that fire Princes People Cities Nations are Obs 4 Wicked Nations and Persons God takes away the name and memory of them Thou shalt be no more remembred in way of mercy or for honour but if at all in way of
any wickedness In Psal 50.17 18 19 20. many sinnes of the Jews are recited and what was the ground of those sinnes they forgat God vers 22. Consider this ye that forget God See Psalm 106.19 Sicut memoria dei excludit cuncta flagitia ita dei oblivio convehit omnium vitiorum catervam Hierom. 20. Jerem. 13.25 ch 18.15 when men forget God they forget his Law which should regulate their lives and so they live without God and without law they follow the lusts of their own hearts and lye exposed to all evils 13 Behold therefore I have smitten my hand at thy dishonest gain which thou hast made and at thy bloud which hath been in the midst of thee 14 Can thine heart indure or can thine hands be strong in the daies that I shall deal with thee I the Lord have spoken it and will do it 15 And I will scatter thee among the Heathen and disperse thee in the Countries and will consume thy filthiness out of thee 16 And thou shalt take thine inheritance in thy self in the sight of the Heathen and thou shalt know that I am the Lord. Having rehearsed Jerusalems sinnes here the Lord comes to set down his dislike of their waies the judgements should come upon them and the end of those judgements 1 His dislike in the 13. vers 2 The Judgements in the 14. and 1.5 v. 3 The End of them in the 15. and 16. 13 Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made Smiting of hands is sometime a signe of joy as ch 21.17 and sometimes of grief and anger as here God was so provoked with the heinousnesse of their sinnes that hee smites his hands together both to testify his indignation against them and readiness to take vengeance on them when Parents smite their hands at the lewd doings of their children Percurere manus hoc loco non est exhortari sed dolere Mald. Irascentâ— figuram habitum dâ—scribit oratio Prad En signe de dueil French Pecuniam vâ— malis artibus quaesitam it s an argument of Anger and grief not of joy God hath no hand but it s spoken after the manner of men The word for dishonest gain is bitzah from Batzah opened before Montanus renders it avaritiam Covetousness Others mony gotten by fraud and force such gain is dishonest gain The French is avarice that gain comes in by over-reaching by forcing or sinking of others that is dishonest gain when we do not as we would be done unto And at thy bloud which hath been in the midst of thee Here bee onely two sinnes mentioned of all that went before but the other are intended also God smit his hands against them though Principally against these Jerusalem had shed much innocent bloud which cryed to God for vengeance and caused him to smite his hands at her Obs Covetousnesse and Cruelty are sinnes Notavit R David ex majorum traditione â—4 sceleta esse numerata in hoc capite nulli eorum nili soli avaritiae tribui eversionem urbis Prad that do sorely provoke God hee smote his hands at their dishonest gain and bloudy doings His spirit boiled up against them and hee was comming to bee avenged on them The Hebrews say there bee twenty four sinnes reckoned up in this Chapter and that God threatens the destruction of the City onely for Covetousnesse The Jews were a people greedy of gain given to Covetousnesse which makes men cruel and oft bloudy Prov. 1.19 those are greedy of gain they take away the life of the owners they suck their bloud Amos 8.4 they swallow up the needy Mic. 3.2 3. they pluck off their skins break their bones and eat their flesh and if covetous men bee not cruel and bloudy yet they are abhorred of God for their Covetousnesse Psalm 10.3 the wicked blesse the Covetous whom the Lord abhorreth the word for Covetous and that here for dishonest gain are both of the same verbe and differ very little God abhorres the Covetous and smites his hands at Covetousness and so hee doth at bloudiness Psal 5.6 He will abhor the bloudy and deceitful man The Lord abhors them at the present and hee will make it manifest that hee doth abhor them God hath done it in the Gospel 1 Cor. 6.10 Rev. 22.8 there it appears that neither the Covetous nor the bloudy shall inherit the Kingdome of Heaven let us learn of God to smite our hands against these sins 14 Can thine heart indure The Hebrew for indure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and Aecolampad render stabit will thy heart stand or consist when I shall deal with thee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thine heart shall stand it out but the interrogation is more emphatical Can thine heart stand or indure and carries the force of a negation O Jerusalem thou thinkest that when my judgements come thou shalt bee able to stand under them but bee thine heart never so stout or strong my judgements will be too heavy for thee to bear them when they come thine heart will fail thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Illiad fail thee of counsel that thou shalt not know what to do and fail thee of strength that thou shalt not bee able to do what thou knowest thine heart will bee in thine heels thou wilt bee more forward to flie than to consult or stand it out upon consultation Can thine hands bee strong Thou thinkest to do some great matters if Nebuchadnezzar draw neer to thy gates thou wilt call upon thy strong men to appear and make resistance but their hands will bee feeble and unserviceable not fit to handle or use weapons of war Jerusalem thou art deluded consider with thy self can thine hands bee strong when I have smitten mine hands against thee canst thou withstand me or bear my judgements when I shall thunder and throw them upon thee with a strong hand what ever phansies possesse thine head thou art not able to do it In the daies that I shall deal with thee In the daies that men have dealt with thee thy Counsell and power have prevailed but what wilt thou do In the daies that I shall deal with thee I that am wonderful in Counsel excellent in working Isa 28 29. I that work and none can hinder ch 43.13 I that am terrible to the Kings of the earth Psal 76.12 I that plead with fire and sword in my hand Isa 66.16 I that make mountains flow and nations to tremble at my presence Isa 64.1 2. I that make fruitful plâ—ces wildernesses and break down Cities Jer. 4.26 what wilt thou do then Those daies are comming upon thee and they will be the saddest daies thou ever mettest with I the Lord have spoken it and will do it Thou maiest hope it shall not bee that I will deal severely with thee in whom I have delighted and upon whom I have bestowed so many mercies
Princes and People that they had visions from God that hee had spoken unto them and sent them to prophesy such things unto them whereas they saw nothing neither heard or had any thing from God but followed their own spirits which were vain and lying Herein they dealt perfidiously with God and man Falso mala side decepâ—orie Obs 1 Though Princes and Rulers bee exceedingly wicked insatiably covetous and cruel oppressing and destroying the people yet there be Prophets will flatter countenance and incourage them in those waies The Princes were ravening wolves shed bloud destroyed souls to get dishonest gain and Jerusalems Prophets daubed them with untempered morter They applauded their practises justified their doings and told them that God did approve of their waies It was not the Nobles Citizens but the Prophets of Jerusalem which did this Princes and great ones want not false and lying Prophets to bolster them up and to bear them out in their vile and detestable courses Ahab was a wicked King and hee had a multitude of flattering daubing Prophets 2 Chron. 18.10 11. Go and prosper for the Lord hath delivered it into the hand of the King the enterprize is warrantable will prove successeful fear not There were flattering divinations among the false Prophets Eze. 12.24 and with these they be daubed the wicked Princes and strengthened the hands of evil doers Jer. 23.14 when Princes are evil doers and incouraged by false or true Prophets they will do mischief with a witness When the King that lately suffered was upon oppressing designes to get dishonest gain Plus nocet lingua adulatoris quam manus persecutoris did not Englands Prophets flatter incâ—urage and daube with untempered morter when they told him all the people had was his that hee might do what hee pleased with his subjects and their estates Flaâ—tery is Evil in any but worst of all in Prophets and especially when they have to do with wicked Princes whom they harden in their wickednesse thereby and ripen for destruction Flattery pleases men greatly it s like tickling but there is a tickling unto death Reproof is a pretious balme Psalm 141.5 but flattery is a destructive net Prov. 29.5 let the true Prophets abhor it and so speak the truth that they may appeal to the consciences of great and small as Paul doth 1 Thes 2.5 Not at any time used wee flattering words as yee know It s good to bee free from flattery and also from reviling Many that they may not seem to flatter yet will revile and speak evil of Rulers both which are evil Obs 2 That what false Prophets give out is unsavoury and unsound weak and uselesse its untempered Morter it may stick in mens heads a little to strengthen them to do wickedly but it wil not stick in their hearts to strengthen them against the day of evil and to justify their doings what is there in vanity and lies to establish False Prophets see vanity and divine lies which are unsavory and unprofitable things its truth and divine truth which establisheth 2 Pet. 1.19 the vain and lying imaginations of men do deceive and disappoint Pashur prophesyed lies the things of his own heart and spirit which himself and others trusted in but see how hee and they beleived him were deceived and disappointed Jer. 20.6 The scornful rulers which made lies their refuge and hid themselves under falshood saying The over-flowing scourge shal not come unto us Isa 28.14 15. see what the Lord saith in the 17. vers The hail shall sweep away the refuge of lies and the waters shall overflow the hiding place False Prophesies false opinions false confidences will not advantage in a windy and stormy time they are all untempered morter and what men give out from themselves and not from God doth not profit at all Jer. 23.32 Obs 3 The subtlety and impudency of false Prophets to make way for their vanities and lies they pretend they have messages from God and say thus saith the Lord God there is their cunning and to make God author of their vanities and lies there is their impudency They knew their dreams visions vanities lies would not take with Princes or people if not presented unto them as from God The true Prophets told them thus saith the Lord and the false made use of his name and authority the better to usher in what came from their own spirits for whatsoever seems to have the authority of men or God to back it hath the better acceptance and greater influence This was the constant practice of false Prophets as you may see Jerem. 28.10 11 cha 14.14 ch 27.14 15. ch 23.17 Ezek. 13.6 7. They made God the author of all their vanities lies dreams and whatsoever came out of their own heads and hearts which argued an height of impudency in them They did not onely abuse men but they greatly abused God Jer. 5.12 they have belyed the Lord and made that to bee the word of God which was not they walked in lies and strengthened the hands of evil doers which provoked God so bitterly against them Jer. 23.14 15. that he saith hee would feed them with wormwood and make them drink the water of gall and because many Prophets amongst us have belyed the Lord in making some Scriptures speak that to maintain their opinions and tenets which never was the minde of God in them therefore hee is wrath with them feeding them with worm-wood and making them to drink the water of gall Vers 29 The people of the Land have used oppression and exercised robbery and have vexed the poor and needy yea they have oppressed the stranger wrongfully Having spoken of the Prophets Princes and Priests sinnes hee comes now to the peoples they had no cause to insult over and censure them for themselves were not free and their sins were 1 Oppression 2 Robbery and Covetousness Both these aggravated from the persons they oppressed robbed and they were 1 The Poor and needy 2 Strangers The People of the Land There were four sorts of men in Canaan Prophets of Jâ—rusalem Jer. 23.14 Priests of the Lord 1 Sam. 1.3 and of the high places 2 King 23.20 Princes of the People Ezek. 11.1 and People of the Land which were the inferiour sort the vulgar whom the Prophet tearms so not by way of disgrace and opposition to the others who were in places of eminency but for distinction onely Have used oppression The Hebrew is thus Did oppresse with oppression that is did greatly oppresse The word for oppressing notes oppression by force or fraud as hath formerly been shewed and is rendred here by Junius fraudant fraude and by Piscat fraudem exercet summe This People deals very deceitfully Some read the words thus Calumniabantur calumniam or Calumniando calumniati sunt They did calumniate one another and so oppresse Vulgar Vatablus for calumniation or slandering is a great wronging and oppression of a man Those are given to oppressing will
sinne let us give him our hearts not alienate them from him and so hee will not alienate his heart from us Obs 0 From the 19 20 21. That fresh sinnes bring to mind former old sinnes Aholibahs latter trucking with the Egyptians minded God of her primitive whoredomes and Abominations when shee lived in Egypt which was one thousand years before there she had her lovers there she defiled her self with the Idols of Egypt Ezek. 20.7 and her affection now to Egypt and Egypts paramours caused God to minde those sinnes of her youth heâ— had no pleasure in doing so but Aholibah called them to remembrance by acting the same or like things again shee called them out of darknesse and presented them to the view of God Vers 22 Therefore O Aholibah Thus saith the Lord God Behold I will raise up thy Lovers against thee from whom thy minde is alienated and I will bring them against thee on every side 23 The Babylonians and all the Chaldaeans Pekod and Shoah and Koa all the Assyrians with them all of them desireable young men Captains and Rulers great Lords and renowned all of them riding upon horses 24 And they shall come against thee with Chariots wagons and wheeles and with an Assembly of people which shall set against thee buckler and sheild and helmet round about and I will set judgement before them and they shall judge thee according to their judgements 25 And I will set my jealousy against thee and they shall deal furiously with thee they shaâ—â— take away thy nose and thine ears and thy remnant shall fall by the sword they shall take thy Sonnes and thy Daughters and thy residue shall be devoured by the fire 26 They shall also strip thee out of thy cloathes and take away thy fair Jewels 27 Thus will I make thy lewdnesse to cease from thee and thy whoredomes brought from the Land of Egypt so that thou shalt not lift up thine eyes unto them nor remember Egypt any more 28 For thus saith the Lord God behold I will deliver thee into the hand of them whom thou hatest into the hand of them from whom thy mind is alienated 29 And they shall deal with thee hatefully and shall take away all thy labour and shall leave thee naked and bare and the nakednesse of thy whoredomes shall be discovered both thy lewdnesse and thy whoredomes 30 I will do these things unto thee because thou hast gone a whoreing after the Heathens and because thou art polluted with their idols 31 Thou hast walked in the way of thy sister therefore will I give her cup into thine hand 32 Thus saith the Lord God Thou shalt Drink of thy sisters cup deep and large thou shalt be laughed to scorn and had in derision it containeth much 33 Thou shalt be filled with Drunkennesse and sorrow with the cup of astonishment and desolation with the cup of thy sister Samaria 34 Thou shalt even Drink it and suck it out and thou shalt break the sheards thereof and pluck off thine own breasts for I have spoken it saith the Lord God 35 Therefore thus saith the Lord God because thou hast forgotten me and cast me behind thy back therefore bear thou also thy lewdnesse and thy whoredomes In these verses you have a Declaration of Gods dealings with Aholibah and the grounds thereof and herein 1 Whom God would raise up against her those had been her Lovers vers 22. and the cause thereof her defection from them ib. Now these are 1 Nominated and described ver 23. 2 The Manner of their comming against and judging Aholibah is set down vers 24. 3 Specification of the evil they should do unto her vers 25 26 29. 2 What God would do himself 1 Like an Husband inraged he would set his jealousy against her vers 25. 2 Put her into the hands of those hated her vers 28. 3 Bring her to the condition her sister Samaria was in shee should drink of her cup and that deeply vers 32 33 34. 3 The Grounds moving God thus to deal with her which are principally two 1 Her Idolatry v. 30 31. 2 Her Forgetfulnesse of God v. 35. 4 The Events which are two 1 Cessation from her idolatry and confederating with Egypt any more v. 27. 2 Scorn and derisian v. 32. 22 I will raise up thy Lovers against thee The Babylonians were Lovers of Aholibah or Jerusalem because shee had affected their gods rites and sacred things and trusted in them for help against others but being now fallen off to the Egyptians God would stir up the Babylonians against her and so generally that they should come and compass her round about As you may see in Glassius his philol Part. 3. p. 863. 23 Pekod Shoah and Koa Some make these the Names of great men but they are rather the Names of Provinces which were under the Babylonians the people whereof God stirred up with others to come to the siedge of Jerusalem The Chaldee makes them Nomina Gentilitia Vide Junii notas in Bibl. commentaria in locum Pecodoitas Soiatas Koaitas the Pecodaits Soaits and Koaits 24 I will set judgement before them c. Mariana understands the words thus I will punish thee O Jerusalem the Babylonians beholding it They were the executioners of Gods judgements and must needs behold them Wee may take the words thus I will make known my minde to the Babylonians concerning thy destruction and leave thee to them to bee punished according to their Laws seeing thou hast been perfidious and treacherous unto them I will put thee into their hands give them power to punish thee and they shall do it according to their Laws and judgements Vers 25 And I will set my jealousy against thee By Jealousy Maldonate understands the Chaldaeans because they were the instruments of his wrath but here the Lord alludes to the practice of jealous Husbands who finding their wives faulty set themselves against them and turn them out of doors so would God deal with this woman whom hee had taken to bee his hee would drive her out of the land for her spiritual whoredome hee would give her a bill of divorce and send her away They shall take away thy nose and thine ears This Aholibah did trust in her beauty and play the Harlot chap. 16.15 and the Lord would have her deformed like a most filthy Harlot whose nose and ears were wont to bee mangled or cut off It was a law or custome in Egypt that if a man were taken in adultery hee should bee beaten with rods ad mille plagas to a thousand stripes and that a woman found therein should have her nostrils cut off And Pradus saith it was so in many Nations that for the greater disgrace they used to cut off the nose lips ears Caeliuâ—â—hod Lect. Antiq. l. 21. c. 45 Diod. Siculus 1. c. tops of the toes and fingers of their enemies runagates and adulterers which was shameful to any
specially to women Hereunto it s conceived our Prophet alludes but because its doubtful whether any such thing was really done to Aholibah Diverse interpret Nose of the King and Ears of the Judges or chief Priests but wee need not allegorize the meaning is that God would bring Jerusalem to suffer open and extream shame 26 They shall also strip thee of thy cloathing This Metaphorical woman was well clad shee exceeded in her apparrel both for the matter quantity and quality as appeared chap. 16. shee took up the fashions of the Babylonians and Egyptians whom shee doted upon and had confederated with but what ever she had when the Souldiers came they stript her of all The Hebrew for strip is Hiphshiluc exuere te facient they shall make thee to put off they shall handle thee so roughly that thou shalt bee forced with thine own hands to put off thy garments and give them to them those garments thou hast taken much pride and pleasure in Of these words and fair jewels was spoken cha 16.39 27 Thus will I make thy lewdnesse to cease from thee c. By my Judgements upon thee I le make thee give over thine idolatry thou shalt minde neither Egyptians nor gods their Idols thou shalt neither adore nor desire help from them thou shalt bee made to minde other things as food raiment habitations 28 I will deliver thee into the hand of them whom thou hatest In the 16. chap. 27. God delivered her into the hands of them that hated her chap. 21.31 hee saith hee would deliver her into the hands of brutish men and skilful to destroy and here into the hands of those shee hated there was hatred on both sides shee hated her lovers and her lovers hated her and into their hands would the Lord put her shee should find it was the Lords doings 29 They shall deal with thee hatefully They shall speak evill of thee do evil unto thee they shall shew thee no mercy they shall spare neither thee nor thy estate nor thy name but shall take away all thou hast gotten by thy labour and make known to the world what a filthy strumpet thou hast been 30 Because thou hast gone a whoring after the Heathen c. Thou hast left mee thy Husband and guide and gone out to the Heathenish gods and Idols for help thou hast bestowed thy self and love upon them and art defiled by taking them into the bed of love vide ch 6.9 where you have the same or like words 31 Thou hast walked in the way of thy sister Aholah doted upon the Assyrians made leagues with them defiled her self with their idols manifested her idolatrous disposition shee had in Egypt to bee still living and thus did Aholibah vers 12 16 17 19. I will give her cup into thine hand 32 Thou shalt drink of thy sisters cup. Thou shalt bee punished with the same punishments Aholah was shee was taken by the Assyrians shamefully intreated and her children carried into captivity and so shalt thou bee dealt with The same cup shee drank of thou shalt also drink of This Metaphor is very frequent in scripture Isa 51.17.22 Jer. 25.15 17 28. Psalm 75.8 Lament 4.21 Some think this Metaphor to bee borrowed a re medica from Physitians giving potions in Cups to their patients which are troublesome to behold and grievous to taste so Gods judgements are cups of that nature Others think it taken from that practice of giving cups of wine or strong drink to those that were to suffer Amos 2.8 which hebetating their senses should take away the sharpenesse of their pain Others fetch it from the practice at feasts where the Master of the feast singulis convivis suum calicem temperabat pro cujusque aetate did temper and proportion a Cup for each guest according to his capacity and those they purposed to make drunk they would fill the larger Cups Let the Metaphor of Cup bee borrowed from which you will it notes out here Gods ordering and measuring out of judgements for Aholibah and hers Deep and large It shall not bee a Cup to drink off at one draught or in one day but it shall bee a Cup deep large containing much grievous great and long afflictions a Cup thou shalt bee seventy years a drinking Thou shalt bee laughed to scorn and had in Derision When Whores are punished for their whoredomes they become matter of scorn and derision to all The like words wee had before chap. 22.4 5. 33 Thou shalt be filled with drunkennesse and sorrow Thy afflictions thy punishments shall bee such as shall make thee stagger like one that is drunk thy pains and sorrows shall bee great it shall not bee a cup of consolation but of astonishment to thy self and all about thee yea a cup of desolation and as the Septuagint hath it of perdition 34 Thou shalt even drink it and suck it out Thou mayest think this Cup shall pass away from thee or if not that thou shalt drink onely a little of it but thou deceivest thy self it shall not pass from thee thou shalt drink it and drink it off all thou shalt suck it out even the lees and dregs of it how bitter soever they be Thou shalt break the sheards thereof Not onely drink up what is in the Cup but as drunkards oft break the vessel and lick the fragments not suffering the least drop to bee lost So would God make Aholibah to drink every drop of his fury which he had put in this Cup. The greatnesse of their punishment is set out hereby And pluck off thine own breasts In time of great afflictions many do strange things rend their garments bite their flesh tear their hair and Aholibah should pluck off her breasts Before shee had let Egyptians and Assyrians bruise the breasts of her virginity and draw her to idolatry and now shee should scratch and rend them shee should expresse signes of great grief and great misery upon her 35 Because thou hast forgotten mee and cast me behind thy back Here is the ground of her wickednesse and Gods judgements comming upon her she forgate God which words wee had chapter 22.12 And cast me behind thy back The Hebrew is Behind thy body the sense is this thou hast turned from mee to thy lovers to the Assyrians and Egyptians so that thy face and heart are towards them and thy back is towards mee A like expression wee had chap. 8.16 where it s said Their backs were towards the Temple of the Lord and their faces towards the East Or thus thou hast dealt by mee as men do by things they throw behinde them they slâ—ight them and mind them no more Neh. 9.26 they cast thy law behind their backs and slew thy Prophets that is they sleighted the Law minded it not it was out of their sight as a thing behind them as if there were no such thing When Jeroboam sleighted the Counsel of the Prophet 1 King 11.38 and set up other gods
eies The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast stibium'd thine eyes Stibium was a colouring stuffe women used to make themselves black browed withall Eyes here are put Synechdochically for the whole face and by painting their eyes is meant the painting of their faces 2 King 9.30 it s said of Jezabel Shee Painted her face the Hebrew is Shee put her eyes in painting the eyes are put for the face Painting of faces was long ago in practice Some out of pride painted them that none might seem more beautiful than they some out of lust that they might please men therewith and allure them thereby to folly and wickednesse painted faces are like Sampsons Foxes which set the corn on fire This practice is not warrantable If women may not counterfeit and change their habits Deut. 22.5 why should they counterfeit and change their faces if the body bee more than meat the face is more than cloathes The Apostle forbids us to take the members of Christ and make them the members of an Harlot 1 Cor. 6.15 Ornamentorum insignia laenocinia â—ucoâ—rum non nisi prostitutis impudicis foeminis congruit Cyprianus de habitu virginum and may wee take the faces which are the Lords vers 19. and make them the Faces of Harlots by painting them Again All Hypocrisy is odious in the sight of God and there is face-hypocrisy as well as heart hypocrisy this painting is face hypocrisy women thereby seem that which they are not Christ calls them Hypocrites for dis-figuring their faces that they might appear unto men to fast Mat. 6.16 and do not they paint their faces dis-figure the workmanship of God that they may appear unto men beautifull which they are not Mat. 23.27 28. by this painting you say you are beautifull but you lye both to God and man pretending it to bee the work of God when it is not And deckedst thy self with Ornaments Of Ornaments and Decking therewith was spoken in the 16. chap. v. 11.13 Aholibah put on her bravery and trim'd up her self for strangers as whores do for their lovers 41 And satest upon a stately bed The Hebrew is Mittah cebudah a bed of honour or an honourable bed The Vulgar is in lecto putcherrimo Others Glorioso magnifico honorato in a bed of state The Scriptures mention two kinds of beds Lecti cubiculares which men sleep in Psalm 6.6 all the night make I my bed to swim and Lecti discubitorii which they did eat and feast at Esth 1.6 Amos 6.4 and these were called Tricliniares Tables or beds with three feet Which bed shee sate upon is not much material like the Harlot in the Proverbs chap. 7.16 17. Shee prepared all things to affect and please her lovers shee had a Table furnished and set the incense and oyle which were for Gods worship in a readinesse for idolatrous worship or to bee spent upon the Chaldaeans and Egyptians when shee entertained and feasted them shee was profuse in her expences upon Idolaters 42 And a voice of a multitude being at ease was with her When the Chaldaeans and Egyptians came to Aholibah and Aholah they were feasted leagues made between them and all were at peace so that the voice of a multitude at peace was with her so the word for ease signifies being shalef from shalah to bee at peace and quiet Peace being made they were at ease and the voice of musick singing and rejoycing was amongst them they walkt they worshipped they feasted together With the men of the Common sort were brought Sabaeans from the wilderness These Harlots were not satisfied with the Captains Rulers Lords and Princes of the Assyrians Chaldaeans and Egyptians but they invited the baser sort of people who thought it a great honour that they should bee entertained by these famous Harlots Samaria and Jerusalem Jer. 27.3 there were messengers sent from the Kings of Edom Moab Ammon Tyre and Sidon which were inconsiderable to the Kings of Babylon and Egypt and as these were drawn in so men inferiour to them those of the common sort yea Sabaeans or Drunkards as some render the word Which put bracelets upon their hands and beautiful crowns upon their heads They brought their presents with them bracelets and crowns which they bestowed upon those Harlots who hired and gave gifts to the great ones to come unto them ch 6.33 34. but were cunning here and received gifts of the meaner and under sort Of bracelets and beautiful crowns the 16. chap. gave occasion to speak v. 11 12. Obs Wicked ones are active and expensive to draw others to themselves and their wicked waies These Harlots Aholah and Aholibah sent to Assyria to Egypt to others to come unto them they trimmed and deckt up themselves made great preparations to entertain them they spared not for any cost whereby they might please and satisfy them Thus did the Harlot Prov. 7. shee perfumes her bed trims up her self goes forth and diligently seeks finds and brings in a prey Some bad enough compass Sea and land to make proselites shall wicked ones and wickednesse bee active expensive to draw and ruine others and shall not godly ones and godlinesse be as active and expensive to win and save sinners 43 Then said I unto her that was old in adulteries will they now commit whoredomes with her c. What art not thou yet satisfied thou art old in wickednesse art like a dry and dead thing What can thy Lovers have any pleasure in thee or thou in them Cease yee Harlots from your wicked and lewd practises here the Lord chides and reproves them upbraiding them from their long continuance in their sinne Aholah Samaria was oldest in her adulteries shee had continued from the time of Jeroboam in her idolatrous worship and Aholibah had many years lived in that sin Gods reproof upbraiding prevailed not for 44 Yet they went in unto her as they go in unto a woman that playeth the Harlot c. Obs 1 Those are given to corporal or spiritual uncleanness are seldome recovered but go on and grow old in those sinnes These women had many reproofs and threatnings but none prevailed Such sinnes are bewitching and hold men captive Prov. 2.19 none that go unto her return again Obs 2 The Lord takes notice of persons beginning progresse and continuance in sinne Hee observed when Aholah beganne her whoredomes when the Calves were set up at Dâ—n and Bethel how shee grew up and grew old in adulteries Gods eye goes along with sinners from the beginning to the end Vers 45 And the righteous men they shall judge them after the manner of adulteresses and after the manner of women that shed bloud because they are adulteresses and bloud is in their hands 46 For thus saith the Lord God I will bring up a company upon them and will give them to bee removed and spoiled 47 And the company shall stone them with stones and dispatch them with their swords they shall stay their
King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle
filthinesse of the people filthy people make all like themselves Obs 2 Destructive judgements upon sinful places are pleasing unto God hee incouraged the Chaldaeans to heap on wood to kindle the fire Consume the flesh and to spice it well Execution of justice destruction of sinful Cities and persons it s a Sacrifice well pleasing to God delighting him as much as any spiced meats do the pallates of men When Jehu had executed justice upon Ahabs Sonnes and Baals Priests see what the Lord said 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab all that was in mine heart thy children of the fourth generation shall sit on the Throne of Israel was not the destruction of those wicked ones very pleasing unto the Lord when he rewarded it so well 12 She hath wearied her self with lies Montanus renders the Hebrew thus injuriis se afflictavit shee hath afflicted or wearied her self with injuries that is with wronging others Vatablus in his notes hath it thus in mendaciis laboravit shee hath wearied her self and that aliis inferendo injuriam Her self is not in the Original The words may therefore refer to God and so both Junius and Piscator read them she hath wearied me with her lies and vexations I often reproved her for her sinnes threatned her by my Prophets visited her with my judgements but all was to no purpose if at any time shee promised amendment it was hypocritically she performed it not or shee took those waies and courses pleased not mee nor profited her self and in those shee both wearied mee and her self The word for lies signifies iniquity vanity as lye Her great scum went not forth of her In the sixth vers the words are whose scum is not gone out of it here her great scum went not out of her what course soever shee took to advantage her self her scum rather increased than diminished shee pretended oft to part with her scum but never did Her scum shall be in the fire Seeing her scum and rust for so the word may bee interpreted will not bee gotten out of her shee shall be served like the unclean vessels that were to pass through the fire Numb 31.22 23. so this Pot or City should bee burnt with fire and so her scum and rust should be consumed with her Obs 1 Wicked vain sinful practices do weary God and those that do use them shee hath wearied mee shee hath wearied her self with lies that is with her wretched doings I have oft presented mercy to her shee refused it I have oft called upon her to turn from her idolatry unjust and bloody doings but shee hath had a deaf ear I have waited long for her repentance and shee hath dissembled with mee and is grown impenitent I am weary of waiting any longer Isa 65.2 3. I have spread out my hands all the day to a rebellions people which walketh in a way that is not good after their own thoughts a People that provoketh mee to anger continually to my face c. How could it bee but that God should bee weary of such people and such doings God tells her shee had wearied him with her iniquities Isa 43.24 O Jacob Israel Jerusalem thine iniquities are so great many oft iterated that I am weary of beholding of hearing of bearing them any longer Others have wearied mee with their words Mal. 2.17 but you have wearied me with your lying words and wicked deeds When my fury hath been kindled in mee so that I have been ready to pour out judgements upon you I have been stopt by the Prayers of some precious ones and repented mee of what I intended against you but I will do it no more I am weary with repenting Jer. 15.6 God repented but they repented not hee would repent no more And as sinners by their sinful waies do weary God so they weary themselves Jer. 9.5 They have taught their Tongue to speak lies and weary themselves to commit iniquity Some tire themselves more in the service of sinne and Satan than others do in the service of God and Christ Isa 5.18 they draw iniquity and they toile at it as horses in a cart Obs 2 When the scum will not bee got out by the word and lesser judgements God will destroy both scum and Pot together Her scum went not forth of her Gods threats by the Prophets did no good his lesser judgements procured it not the scum still boiled in the rust still cleaved to the Pot what then her scum her rust shall bee in the fire when neither wind nor water will do it fire shall 13 In thy filthinesse is lewdness Thou hast defiled thy self with all manner of sinne with Idols bloud prophanenesse hypocrisy Covetousnesse c. and to these thou addest lewdnesse that is obstinacy thou art setled upon thy lees and wilt not bee reclaimed no Counsell Admonition reproof takes with thee thou standest out against them all The Vulgar reads it immunditia tua execrabilis thy Filthinesse is execrable Zirumah notes destinatum scelus a resolved wickednesse which is execrable Aecolampad makes the Filthinesse to be pravum consilium evil counsell Jerusalem had hearkened to the false Prophets taken in their counsell against the true Prophets and was resolved to go on in her waies Jer. 23.14 they strengthen the hands of evil doers that none doth return from his wickedness Because I have purged thee The Hebrew is Tihartich which Montanus in the margent gives the sense of Jussi ut mundares te I have purged thee that is I have commanded that thou shouldest purge thy self God sent Prophets unto Jerusalem 2 Chron. 36.15 to tell her of her sinnes and danger and to invite and press her to repentance as Jer. 3.12 13 14. who fully declares throughout his prophesy what sad judgements God would bring upon her if shee did not purge and cleanse her self See ch 6.26 ch 7.14 ch 9.11 chap. 13.17 God affording them means for purging as Prophets reproofs admonitions counsels exhortations corrections is said to have purged them hee did that which in his wisdome hee thought meet to do The Purging here meant is from idolatry injustice prophanenesse c. And thou wast not purged Hebrew Thou hast not purged thy self Thou didst not entertain and improve the means afforded when the Prophets came to thee and told thee of thy sinnes and dangers thou didst mock at them 2 Chron. 36.16 and despise the word they brought When I smote thee with my correcting hand thou didst revolt more and more Isa 1.5 and thy children received no correction Jer. 2.30 that is no benefit by those blows I gave them Thou saidst I have loved strangers and after them will I go vers 25. and those in thee said wee are Lords wee will come no more unto the Lord vers 31. So Jer. 44.16 17. They did not cease from their wicked waies Thou shalt not be purged from thy Filthiness
any more I will cease from using means to purge thee my Prophets shall labour no more in vain about thee they have spent their lungs and strength to reclaim thee but they shall not do it again they shall neither reprove threaten counsel or invite thee any more to turn but thou shalt bee left as desperate and incurable Hebrew is Thou shalt not purge thy self from thy Filthinesse any more if thou wouldest now go about it it will bee in vain it s too late I am resolved upon thy destruction Till I have made my fury to rest upon thee Anger indignation wrath fury is ira nunquam quiescens donec sumatur vindicta There is now no purging but destruction I shall spend all my judgements upon thee consume thee and thine and so my fury shall rest upon thee these words we had before ch 5.13.21.17 Donec doth not imply a purging afterwards Psalm 110.1 Rom. 8.22 Mat. 5.26 until thou hast payed the uttermost c. Obs 1 Obstinacy in sinne provokes God to the destruction of sinners Her scum shall be in the fire Jerusalem shall bee burnt and why in thy filthiness is lewdnesse thou aâ—t obstinate hardened in thy wickednesse all sinne offends some sinnes provoke to judgements obstinacy provokes to destruction Jerem. 44.15 16 17. in those verses you have the obstinacy of the Jews in Egypt they and others of them had been so obstinate in the land of Judea that God could bear them no longer but laid the Land desolate and made it a curse v. 22. and see how the Lord threatens them v. 27. I will watch over them for evil and not for good and all the men of Judah that are in the land of Egypt shall bee consumed by the sword and by the famine untill there bee an end of them and not onely would hee destroy them but Egypt likewise where they were vers 30. even that should fare the worse for their being in it Obstinacy in sinne is worse than the sinne it self many sinnes are committed renitente voluntate against mans will and purpose but obstinacy in sinne is pleno consensu voluntatis it hath the willfully in it and therefore must needs exasperate the Lord Nehem. 3.30 many years didst thou forbear them and testifiedst against them by thy spirit in thy Prophets yet would they not give ear therefore gavest thou them into the hand of the people of the lands this stubbornnesse of theirs made the Lord cast them off and put them into the hands of Heathens Zachary tells you that for this sin came a great wrath from the Lord of Hosts upon them ch 7.12 not only wrath which is destructive in it self but great wrath and that not only from the Lord but from the Lord of hosts as if the Lord mustered up all his forces to come against obstinate and rebellious sinners and poure out great wrath and vengeance upon them Certainly obstinate sinners are those the Lord will accomplish his wrath upon 1 Thess 2.16 the wrath of God came upon the Jews to the uttermost even to perfection Obs 2 In Scripture Language that is said to bee done which God or men indeavour to do though it bee not done I have purged thee God using means and indeavouring by his Prophets Mercies Threats and judgements to purge Jerusalem from her sinne is called purging though Jerusalem were not purged Psalm 69.5 They that destroy mee Qui exscindunt me are mighty Davids enemies who sought to destroy him are said to do it Rom. 2.4 The goodnesse of God leadeth thee to repentance that is its agency and tendency is that way Deut. 26.5 A Syrian ready to perish Jacob increased and prospered when hee was with Laban but because Laban did that which tended to his perishing hee changed his wages hee pursued him returning home therefore hee is said to bee in a perishing condition 1 Cor. 10.33 I please all men in all things In the fourth chapter hee tells you hee was reviled persecuted defamed made as the filth of the world and the off-scouring of all things how then did hee please all men in all things he is said to do it in that hee indeavoured to do it seeking their good their salvation Matt. 5.32 whosoever shall put away his wife saving for the cause of Fornication causeth her to commit adultery that is this action of putting her away exposes her to that sinne whether shee fall into it or no because therefore the mans act in putting away his wife is likely to produce such an effect hee is said to do it to cause her to commit adultery Gal. 5.4 Christ is become of no effect unto you whosoever of you are justified by the Law they sought to bee justified by the Law and thereupon are said to bee so not that the Law justified any or any could bee justified by it This should teach us how to understand the like scriptures Things may be said to bee done when onely there hath been means used conducing thereunto Obs 3 A people may have the means and not improve the same for their good Jerusalem had Prophets Ordinances Sabbaths Sacrifices Mercies Judgements by which God would have purged her and shee was not purged shee did not purge her self shee improved not the same for her good shee did not hearken to the Prophets humble her self for her sins fear the Lord and his threatnings observe his Sabbaths worship him onely and execute justice God called upon her oft to purge her self Jerem. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayest bee saved how long shall thy vain thoughts lodge with in thee I have given thee water to wash thine heart from all thy vain base destructive thoughts why doest thou not use it chap. 13.27 O Jerusalem wilt thou not bee made clean when shall it once bee my Prophets would cleanse thee if thou wouldest receive them and my word by them mine Ordinances would sanctify thee if thou didst use them according to mine institution of them my mercies and judgements would cause thee to cleanse thy self if thou didst well weigh them But thou hast means and dost not improve them It s not the having of means but the right use of means will do good Jerusalem thought her self clean not needing to bee purged Jer. 2.23 how canst thou say I am not polluted Jerusalem that was more guilty than Sodome or Samaria justified her self and so neglected purging yea rejected the word of the Lord which should have purged her Jer. 8.9 shee gave ear to false Prophets and Priests Jerem. 23.14 who strengthened her in her wickedness and defamed the true Prophets chap. 18.18 shee prophaned the means Ezek. 22.26 shee idolized the means and rested in the act done Jerem. 7.4 9 10. chap. 8.8 shee went on still in her own waies whatever God or man said unto her Jer. 7.28 This is a Nation that obeyeth not the voice of the Lord their God nor receiveth correction God had spoken to Jerusalem and
would have men so love their wives as to honour them whatever objection lies in the way 1 Pet. 3.7 though the wife bee the weaker vessel yet shee must bee honoured her weaknesse must not hinder her honouring a Venice Glasse is a vessel of more honour in the house than a brasse pot The Husband is to honour his wife by making known bosome secrets to her by taking her counsel and advice by speaking well of her as his glory and crown by trusting her by esteeming of her above others and by taking her part against all others If God did not approve of love in Husbands producing such effects hee would not have said Let her breasts satisfy thee at all times and bee thou ravished alwaies with her love Prov. 5.19 God would have men abound in their love to their wives and because they fall short therein he bids them erre in their love for so is the Hebrew Tishgeh Tamid errabis jugiter thou shalt love thy wife rather too much than too little And did Husbands consider besides Gods command and Christs example how it would further their prayers prevent temptations and honour a married condition they would love their wives more conscientiously sincerely spiritually strongly Obs 3 Our nearest and dearest comforts are in the hand of the Lord to dispose of as he please Behold I take away from thee the desire of thine eyes I have let thee injoy her thus long I have continued her with thee many daies and years but now I take her away shee shall abide with thee no longer a prudent wife is from the Lord given by him hee brought the woman unto Adam Gen. 2.22 and as hee gives hee takes at his pleasure hee took away Sarah from Abraham Gen. 23. Elijah from Elishah 2 King 2.3 and Rachel from Jacob Gen. 35. Wives Husbands Children Friends are onely lent us of the Lord for a season and when that season is expired hee takes them to himself wee should therefore in all such cases look unto the hand of God Obs 4 That God can and sometimes doth suddainly deprive us of our choicest comforts I take away the desire of thine eyes with a stroak There was no antecedent sicknesse no visible symptomes of death but in a moment was Ezekiels wife snatched away How suddainly was the fire kindled that consumed Nadab and Abihu Levit. 10.2 There went out fire from the Lord and devoured them presently was not Sodome overthrown in a moment Lamen 4.6 Did not the Lord strike fourteen thousand and seven hundred with the Plague in a moment Num. 16.44.49 were not all the first-born of the Egyptians smitten and destroyed in an hour at midnight Exo. 12.29 Was not Sisera in a minute deprived of his breath and head Judg. 5.26 God hath a scourge yea many scourges to slay suddainly Job 9.23 hee hath arrows to shoot which wound suddainly Psal 64.8 there is no foresight no preventing of them nor cure of their wound How unexpectedly was Rachel made childlesse Matth. 2.16.18 when Herod slew the children God hath various stroaks and suddain ones to take away us and our comforts by gun-powder by fire c. Mans calamity comes suddainly and he is broken suddainly without remedy Proverbs 6.15 The consideration hereof should cause us 1 To fear the Lord that can strike such stroaks as to deprive us of our chief comforts in a moment wee should sanctify him in our hearts and make him our fear that so he may be a sanctuary unto us to defend us and not a hammer or sword to strike or destroy us 2 Not To promise long continuance of any creature comfort unto our selves use them for the present but expect not much nor long continuance of them 1 Cor. 7.29 The time is short let them that haâ—e wives bâ—e as if they had none Isa 3.22 Cease ye from man whose breath is in his c. 3 To prepare for death Men put off the evil day and are spared in an evil time when the stroak falls suddainly upon them Eccl. 9.12 They spend their daies in wealth and in a moment go down to the grave Job 21.13 which is a sad thing but if men spent their daies in getting grace labouring to win Christ and bee found in him their end would be happy though their death be suddain for blessed are those dye in the Lord Rev. 14.13 live every day therefore as your last day Obs 5 Bitter and great afflictions are not alwaies arguments of Gods hatred and indignation Ezekiel was a Prophet a choice servant of the Lords yet from him doth God take away the desire of his eyes which was a very bitter and grievous affliction if wee consider the aggravations were in it 1 Hee was now in Captivity among Babylonians where his wife was a sweet companion and comfort unto him in the midst of all the troubles reproaches and difficulties he met withall 2 Shee was taken away not in the common way of men and women but by a suddain stroak such stroaks go to the quick wound deep and might have sunk our Prophet had not the Lord given him a little notice of it 3 That it should bee to Type out the destruction of the Temple and City of Jerusalem that God should suddainly strike and take away his wife thereby to represent the suddain ruine of them could not but be grievous to him 4 Hee is forbidden to mourn weep or performe any funerall rites for her might hee have sighed mourned wept that would have eased his heart might hee have used the Jewish Rites and Customes at her death and burial that would have testified respect and love unto her but hee might not do either of them So then by these aggravations you see hee had no light affliction upon him and whatever they were in them was nothing of divine hatred and indignation Aaron was the Saint of the Lord Psalm 106.16 and him the Lord gave a bitter Cup to drink off hee slew two of his Sonnes at once both the eldest Exod. 6.23 and for offering a little kitchin or strange fire which was not prohibited though not commanded being the first time and then forbad him and his other Sonnes to mourn for them Levit. 10.1 2 6. Christ was more than a Prophet than a Saint hee was a Son the onely begotten the wel-beloved yet hee had a cup given him to drink which had more gall and wormwood in it than any yea than all the cups the Prophets and Saints had before or since Afflictions argue not Gods hatred if wee say so wee shall condemn the generation of the righteous and falsify the truth for it s said whom I love I rebuke and chasten Rev. 3.19 Those therefore that have bitter and heavy afflictions should take heed how they yeild unto the perswasions of Satan and corruption saying surely if God loved you hee would never deal so by you Obs 6 That mourning for the dead is not unlawful Ezekiel would have mourned wept and used
your strength The French L'orgueil de vostre Empire and so the Vulgar Superbiam imperii vestri the pride of your Empire The Temple was a strong place in which the Jews put so much confidence as that they thought it standing they should for ever be safe they prided themselves in it and cryed The Temple of the Lord the Temple of the Lord The Temple of the Lord Jerem. 7.4 They thought none able to harm them and destroy that Temple If wee read the words The Excellency of your strength as Junius or your strong excellency as Piscator the sense is That though they had other strong holds and Towers yet none like unto the Temple that excelled all not onely in strength but in renown It was for the structâ—re the wonder of the world fifteen hundred thousand having been imployed seven years in the building thereof 1 King 5.15 it bare the Name of the Lord 1 King 8.29 in it God dwelt Psa 80 1. of it he had a specâ—al caâ—e 1 Kin. 9.3 and it was the excellency of Jacob Amos 6.8 The desire of your eyes Some understand by these words Their Wives but most Interpreters expound them of the Temple which seems to mee to bee the truest interpretation for Ezekiels wife typed out the Temple and as shee was the desire of his eyes so was the Temple of the Jews eyes and the words of this vers do give countenance and life to this sense I will prophane my Sanctuary the excellency of your strength the desire of your eyes What was the excellency of their strength it was the desire of their eyes viz. the Sanctuary By desire of the eies is meant id quod amatur et in deliciis habetur that which is affected and delighted in and such was the Temple or Sanctuary Psal 96.6 strength and beauty are in his sanctuary there was material and spiritual beauty Psal 27.4 there David desired to dwell all the daies of his life to behold the beauty of the Lord the Temple was the desire of his eyes when hee was shut out of it see how he thirsted after it Psal 63.1 2. so of Jonah when he was in the fishes belly hee looked towards the holy Temple Jonah 2.4 it was beautiful in it self and had the beauty of holinesse in it the beautiful Ordinances and worship of God so that hence Sion was called the perfection of beauty Psalm 50.2 and the Joy of the whole earth Psal 48.2 In Lament 1.7 it s said Jerusalem remembred in the daies of her affliction and of her miseries all her pleasant things the Hebrew is all her desirable things that she had in the daies of old and the Temple was one of them yea the most desirable of all her desirables And that which your soul pittieth Mashmall Naphshechem that which your souls indulge and favour viz. the Temple which they dearly affected and would not by any means that it should bee destroyed or prophaned by Heathens The Vulgar hath it super quo pavet anima vestra That for which your souls are afraid men are jealous of that is dear unto them least it should bee violated Isaiah fore-seeing by a Prophetical eye what would befall the Temple shows how his soul pittied it Isa 64.11 Our holy and our beautiful house where our fathers praised thee is burnt up with fire and all our pleasant things are laid waste The prophaning of the Temple which was Holy full of glory and beauty the place of prayer and praise went nearer the heart of this great Prophet than any thing else So Jeremy Lamen 2.7 declares what pitty hee had for the house of the Lord the Lord hath cast off his Altar hee hath abhorred his Sanctuary hee hath given up into the hand of the enemy the walls of her Palaces they have made a noise in the house of the Lord as in the day of a solemn feast The Temple lay heavy upon Daniels heart chap. 9.17 These words by some are referred to their children whom their souls pittied and would have spared but of them are the words following And your Sonnes and your Daughters whom ye have left shall fall by the sword When the Babylonians should come prophane and destroy the Temple many of their Children should suffer and perish some by famine some by Plague some by other Calamities and casualties and those that were remaining he tells them they should fall by the sword The Lord would take from them not onely the Temple but all things that were dear unto them their City their Kingdome their wives their children 22 And ye shall do as I have done ye shall not cover your lips nor eat the bread of men You wonder at mee that I mourn not for my wife being taken from mee by a suddain stroak but ere long you will cease to wonder at me and finde the case to bee yours when the enemies shall come take away the Temple your wives and children what things soever are dearest to you then you will be so confounded and amazed that you will have neither hearts nor opportunity to change your garments and accompany your dead to the grave but rather throw them out into the streets and shift for your lives Then you will remember mee make no Lamentation for your dead then you will not pull off your tires from your heads nor the shooes from your feet nor cover your lips nor eat the bread of mourners then you will use no funeral rites or gestures 23 But ye shall pine away for your iniquities The word for pineing away is from Makak to dissolve and melt away to consume corrupt to bee filthy loathsome because those things which do corrupt fiunt tandem foetida at last become stinking and unsavoury So these Jews their spirits flesh fat and strength should consume pine away till they became even loathsome and that for their iniquities that is the punishment of their iniquities for so the word is frequently used as Isa 53.6 and 2 King 7.9 some mischief will come upon us the Hebrew is iniquity that is mischief or punishment And mourn one towards another In this ver he had said ye shall not mourn nor weep and here as with the same breath he affirms they should mourn one towards another Though the words run so there is no contradiction in them Though they could not mourn openly and in a funeral way yet they should mourn inwardly and so as to pine away themselves You here in Babylon when the report comes of taking the City of burning the Temple and of the spoiling of all the desireable things in them by Nebuchadnezzars forces you will be in such a streight as that you will not dare to mourn for fear of the Babylonians who will indanger your liberties and lives if you lament the successes and doings of their King So that what with Gods judgements upon them at Jerusalem and the fear of the enemies both there and in Babylon neither Jews in Jerusalem nor in Babylon
hands and stamped with the feet and rejoyced in heart with all thy despight against the Land of Israel 7 Behold therefore I will stretch out my hand upon thee and will deliver thee for a spoil to the Heathen and I will cut the off from the People and I will cause thee to perish out of the Countries I will destroy thee and thou shalt know that I am the Lord. IN this Prophesy of Ezekiel are four things chiefly considerable The first is The destruction of the Jewish state by the Babylonians which our Prophet having declared in the 21 Chapters preceding hee comes now to the second general head which is threatning of Judgement to other Nations for their Pride and insulting over the Jews in their misery and this hee doth in the eight next chapters from the beginning of this to the 33. In this Chapter our Prophet denounceth the judgements of God against four of those Nations which were enemies to the Jews as 1 The Ammonites 2 The Moabites 3 The Edomites 4 The Philistims In these words read is a Prophesy against the Ammonites wherein 1 Their sins are propounded vers 3. 6. 2 Their judgements vers 4 5 7. 3 The End why God would bring such judgements upon them v. 5 7. 1 The Word of the Lord came again unto me saying Being taken off from prophesying against the Jews for the present hee receives Commission now to Prophesy against the Gentiles who accused the God of the Jews either of weaknesse that hee could not defend his City and Temple or of malice towards his People whom if hee could deliver yet hee left to the spoil of enemies The Lord therefore would have them know that hee is neither weak nor malicious but the great God of Heaven and Earth who in justice punished his own people for their sins and would not spare them being guilty and therefore commands Ezekiel now to declare his judgements against them 2 Set thy face against the Ammonites In ch 6.2 God bids him set his face towards the mountains of Israel cha 3.17 against the daughters of his People Haec locutio significat fitmum fixum habere propositum aliquid faciendi Stephan in Phrasib Hebra In ch 20.40 God bid him set his face towards the South cha 4.3 hee bids him set it against the City and now to set it against the Ammonites This phrase to set the face against one imports a full and fixed resolution of doing a thing Ezekiel must now resolve to look sowerly upon the Nations and Prophesy as harsh things against them as hee had formerly done against the Jews Jer. 44.11 I will set my face against you for evil and to cut off all Judah God was resolved not to behold them with a countenance promising mercy but with a Countenance threatning judgement and utter destruction So Ezekiel must set his face against the Ammonites and prophesy no pleasing things but sad bitter and destructive The Ammonites had an incestuous beginning they came from Lot and his younger daughter who named her Sonne Ben-Ammi who was the Father of the children of Ammon Gen. 19.38 they were bitter and bloudy enemies to the Jews 2 Chron. 20.1 Amos 1.13 2 Sam. 10.3 4 6. their countrey was strong well peopled and full of Cities Numb 21.24 Judg. 11.33 3 Say unto the Ammonites hear the word of the Lord God How the Ammonites should hear Ezekiel being in Babylon and they farre off from him is inquirable When hee had denounced the judgements of God against them and lest this Prophesy upon record by some Babylonians or Jews it might bee convaied unto them The words hear the word of the Lord import not that they should hear it at that instant when hee prophesyed but that they should in time know what the minde of the Lord was towards them And doubtlesse hee was commanded thus to say and Prophesy for the Jews sake that they hearing Ezekiel declare and denounce such judgements against the Ammonites who had insulted over them might in some measure be comforted thereby Because thou saidst Aha against my Sanctuary when it was prophaned When the Sanctuary was by the Babylonians taken and destroyed the Ammonites as one man or one woman said Aha they rejoyced at it and scoffed at the Jews The Hebrew word for Aha is Haeach which is interjectio gaudentis insultantis a note of one rejoycing and insulting Ps 35.25 it s rendred Ah so would wee have it and Psalm 40.15 Aha Aha they rejoyced and insulted in the misery of David So these Ammonites that should have grieved at the prophaneing of the Sanctuary and the holy things thereof and at the sufferings of Gods people they sported themselves thereat and said so would we have it wee are glad to see this day where now is your God what are you the better for all your sacrificing and worship who hath the true Religion you or us Zeph. 2.8 They reviled and reproached the people of God and magnified themselves against their borders they spake evil of them in the day of their calamity and added affliction to their affliction Lament 2.16 All thine enemies have opened their mouth against thee they hisse and gnash the teeth they say wee have swallowed her up this is the day wee looked for The Septuagint for Aha is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have been glad The Latine Expositors turn it Euge Euge they commended the Heathen for what they did against the Temple and people of the Lord. The French Ha Ha they laughed at the prophanation of the Temple and great miseries of the Jews Against the Land of Israel when it was desolate The ten Tribes long before were lead into Captivity by Salmaneser 2 King 17.5 6. and when their land was over-run by the Heathens and they carried away these Ammonites did shew Hostiles animos then they cryed Aha and not onely then but also Against the house of Judah when they went into Captivity The House of Judah went into captivity by degrees some with Jehoiakim some with Jehoiachin and the residue with Zedekiah and still when any of them were carried away captive the Ammonites were glad of it but especially at the last when all was laid waste City Temple Land when Zedekiah and the people were all led into captivity then they belch'd out their Sarcasmes and bitter taunts 4 I will deliver thee to the men of the East for a Possession The Hebr. is To the Sonnes of the East Whom they were mens thoughts are various Vatablus makes them the Medes and Persians Some think them to bee the Kedarites who are called the men of the East Jerem 49.28 Others judge them to bee the Arabians which descended from Abraham by Keturah and were sent Eastward Gen. 25.6 but there is no sound reason why wee should not conceive them to bee the Babylonians who were not fully North from them but North-East And therefore as they were called sometimes a winde out of
whom it seems meet unto him v. 5. Obs 5 Cities and places which are hâ—nourable among men for their sinnes God poures contempt upon and puts them into base conditions Rabbath that was a royal City hee makes a stable for Camels Isa 13.19 20 21. Babylon the glory of kingdomes the beauty of the Chaldees excellency shall bee as when God overthrew Sodome and Gomorrah wilde beasts of the Desert shall lye there and their houses shall bee full of doleful creatures Owles shall dwell there and Satyres shall dance there for Satyres the Chaldee saith Dragons Jerome Devils So spiritual Babylon Rev. 18.4 It s fallen it s fallen and become the habitation of Devils and hold of every foule spirit and a cage of every unclean and hateful bird Rome that was so famous is or shall bee a base contemptible place a dungeon for Devils a prison for foul spirits a cage for the worst of Birds Have not the Palaces of Prelates and their Cathedrals been made stables for horses in our daies and Prisons for malefactors Vers 8 Thus saith the Lord God because that Moab and Seir do say bâ—hold the house of Judah is like unto all the Heathen 9 Therefore Behold I will open the side of Moab from the Cities from his Cities which are on his frontiers the glory of the Countrey Beth-jeshemoth Baalmeon and Kiriathaim 10 Unto the men of the East with the Ammonites and will give them in possession that the Ammonites may not be remembred among the Nations 11 And I will execute judgements upon Moab and they shall know that I am the Lord. In these verses you have our Prophet denouncing judgements against the Moabites Where comes to be considered 1 Their sin v. 8. 2 The Judgements themselves v. 9 10. 3 The End of those judgements v. 11. 8 Because that Moab The Moabites were brethren to the Ammonites descending from Lot and his eldest Daughter Gen. 19.37 as the Ammonites did from him and his youngest they abode not in the waies and worship of the true God long but fell to idolatry Judg. 10.8 were bitter enemies unto the Jews Balack that hired Balaam to curse them was King of these Moabites Numb 22.4 they were men of might Exod. 15.15 and had the Jews under eighteen years in the days of Eglon another of their Kings Judg. 3.14 whom Ehud slew and after him ten thousand of the Moabites all men of valour v. 21 22 29. they infested the Jews much and oft were there warres between them and the Jews 1 Sam. 14.47 2 Sam. 8.2 2 King 3.7 2 Chron. 20.10 11. In their land Moses dyed and was buried Deut. 34.5 6. from them descended virtuous Ruth ch 1.4 of whom also Christ came Mat. 1.5 And Seir. Seir was a part of Edom Gen. 32.3 the land of Seir the Country of Edom or feild of Edom it was a mountainous part of Edom Gen. 14.6 it s called Mount Seir and that from Seir the Horite Prince of the country as Bonfrerius observes from Gen. 36.20 The Horites or Horims were driven out by Esau Deu. 2.22 So that he and his posterity possessed it having that name before Esau was Seir an hairy rough man and that place was mountainous and rough where hee sate down The house of Judah is like unto all the Heathen The Jews said they have stood upon 't that their God was the only true God better and mightier than all the Gods of the Nations that they were a people so dear to him that he would defend them and their City having his Temple his Worship his Prophets Isa 4.5 chap. 31.5 but wee see their Prophets are Lyars they are deluded with vain considences and their God hath forsaken them hee hath not dealt better by them than our Gods have done by us he hath exposed yea delivered them into the hands of their bloody and barbarous enemies So that Judah is like unto all the Heathen who have not met with worse usage from the Babylonians than the Jews themselves have Thus Moab blasphemed and magnified himself against the Lord deriding Israel and skipping for joy Jer. 48.26 27. 9 I will open the side of Moab from the Cities c. The word for side is Chetheph which signifies a shoulder and metaphorically the side or strength of any thing Here by side is meant the strong Cities of Moab the Frontier towns which were as the shoulders and sides to the Countrey These God would open hee would break their ribs and shoulders and make way into the heart and bowels of their Countrey Jer. 48.25 The horn of Moab is cut off and his Arm is broken Moabs hornes and armes were his Frontier Towns Castles and Forts hee had to keep out the enemy but the Lord would break these by the Chaldaean and let him into their Land The Glory of the Countrey The Hebrew for Glory is Tzebi from Tzabah tumescere inflare To swell to be lifted up because those things which are our glory and ornament usually do puff us up and make us to swell The Cities here mentioned were the glory of the Moabites Beth-jeshimoth This City was neer Jordan in the plain of Moab between which and Abel-shittim the Israelites pitched their last tents before they entred into Canaan Numb 33.49 it was part of Reubens inheritance at first Josh 13.20 and signifies domum solitudinis The house of solitarinesse Baal-meon This was another City belonging unto them it s mentioned Numb 32.38 1 Chron. 5.8 The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Fountain Eusebius saith it was a great village Juxta montem calidarum aquarum nigh a mountain of hot waters Bonfrerius interprets it Habitaculum Baalis Kiriathaim It was in the Tribe of Reuben Josh 13.19 formerly possessed with Gyants Gen. 14.5 rebuilt or beautified by the Children of Reuben Numb 32.37 and after the ten Tribes were carried away who had driven out the Amorites the Moabites repossessed it Vide Bonfrerium being formerly expelled thence by the Amorites The word signifies Occursus meetings or two Cities because two Cities met together in it 10 Unto the men of the East with the Ammonites c. God would make way through Moabs chief Cities for the Babylonians who were men of the East that they should come in and take their Countrey in possession The Hebrew for with the Ammonites is against the Sons of Ammon God would so deal with the Moabites as hee had done with the Ammonites The Men of the East should come and take possession of both their Countries That the Ammonites may not bee remembred among the Nations God would so spoil and waste the Nations of the Moabites and Ammonites that not onely themselves should perish but the memory of them 11 And I will execute judgement upon Moab They think I am a God like the gods of the Nations but they shall finde my hand so heavy upon them bee so broken and ruined that they shall know I am far different from all the
it was as great an honour to the Countrey where it was as a Crown to a Kings head In Canaan were great and goodly Cities Deut. 6.10 In Midian were Cities and goodly Castles Numb 31.10 and these were the Ornaments and glory of those places Obs 6 Strong-holds Cities Nations are the Lords and hee gives them to whom hee will As hee gave the Ammonites so the Moabites Countrey unto the men of the East and that for a possession Ezek. 29.19 Behold I will give the land of Egypt unto Nebuchadnezzar King of Babylon What had the Lord to do with Egypt was it not Pharaohs had hee any right to dispose of it to another King yes hee had more right to it than Pharaoh himself Jerem. 10.7 he is the King of Nations and may take from one and give to another at his pleasure Hee took the Kingdome out of Rhehoboams hands and gave it unto Jeroboam even ten Tribes 1 King 11.35 hee took the Land of Canaan from others and gave it unto Abraham and his seed Gen. 13.12 14 15. afterward hee took it from them and gave it with the great City thereof into the hands of the Babylonians Jer. 32.3 and with it every strong hold Hab. 1.10 and after seventy years gave it again unto the Jews Vers 12. Thus saith the Lord God because that Edom hath dealt against the house of Judah by taking vengeance and hath greatly offended and revenged himself upon them 13 Therefore thus saith the Lord God I will also stretch out mine hand upon Edom and will cut off man and beast from it and will make it desolate from Teman and they of Dedan shall fall by the sword 14 And I will lay my vengeance upon Edom by the hand of my people Israel and they shall do in Sodome according to mine anger and according to my fury and they shall know my vengeance saith the Lord God These verses contain a Prophesy against the Edomites who are the third sort of enemies to the Jews mentioned in this Chapter Here likewise as before you have 1 Their sin v. 12. 2 Their Judgements v. 13. 3 The Efficient and instrumental causes v. 14. 4 The End of those judgements ibid. 12 Because that Edom hath dealt against the house of Judah By Edom are meant the Edomites or Idumaeans who descended from Esau who Gen. 36.8 9. is called Edom and the Father of the Edomites which name hee had either from his red skin and hair Gen. 25.25 or rather from his selling his birth-right for red-pottage vers 30. make mee to eat min-haadom haadom hazzeh of that râ—d that red he was cruell and prophane not unlike unto him were his posterity the Edomites who ever bare ill will to the house of Jacob When the Jews came out of Egypt Moses sent to the King of Edom to let them have passage through their Countrey but hee refused and came out in hostile manner against them though they were his brethren Numb 20.14 18 20. It was Doeg an Edomite that fell upon the Priests and slew them 1 Sam. 22.19 That the Edomites unkindnesse might not lye upon the spirits of the Jews and beget ill bloud in them the Lord made a Law that they should not abhor an Edomite because they were their brethren Deut. 23.7 he took care that there might bee brotherly love between them but there was very little Edom hath dealt against the house of Judah by taking vengeance What cause the Edomites had to deal revengefully with the Jews we must inquire They being borderers upon the Jews Josh 15.1 and full of enmity against them did many times vex and prejudice them whereupon when Saul was King he fought against them as being their common enemies with others 1 Sam. 14.47 and David slew all their Males lying upon them six months with his Army 1 Kin. 11.15 16. and made them tributary putting garrisons in all parts of their Countrey 2 Sam. 8.14 After this in Jehorams daies they revolted and made themselves a King and hereupon were smitten by Jehoram and his forces 2 King 8.20 21. Amaziah also in his daies slew ten thousand of them 2 King 14.7 and other ten thousand did the children of Judah carry away Captive and threw them off the top of a rock and broke them in peices 2 Chron. 25.11 12. these things together with that ancient grudge they had against them for Jacobs getting the blessing and birth-right from Esau their Father made them splenetive and to seek revenge and therefore when they had any opportunity they used violence and shed innocent bloud Joel 3.19 and when the Babylonians came against the Jews carried them away Captive the Edomites rejoyced at it incouraged them against the Jews and said of Jerusalem Rase it rase it even to the foundation thereof Psalm 137.7 they were as the Babylonians Obad. ver 11. Thoâ— waste as one of them look what spirit was in a Babylonian the same was in an Edomite did they speak proudly so did the Edomites ver 12. did they enter the gates of Jerusalem and lay hands on the prey so did the Edomites ver 13. did they cut off many so did the Edomites they cut off those that did escape and delivered up those remained in the day of distresse ver 14. Thus they dealt against the house of Judah by taking vengeance The Hebrew for taking vengeance is in revenging a revenge Edom was greedy of revenge and set upon it so much the doubling of the word imports And hath greatly offended and revenged himself upon them Turpiter se dare ita ut propter culpam ceu poenam nondum expiatam affletur ceu exibiletur ab hominibus Avenar Vide Kirker in verbo Asham In the Hebrew its vaijeshmu ashom deliquerunt delinquendo they offended in offending that is they greatly offended Asham signifies to do wickedly shamefully and also to make desolate Ezek. 6.6 because abominable sinnes do bring desolation Junius renders the words thus and do make themselves guilty indesinenter for ever they so offended as that there was no pardon no mercy for them Piscator Reatum magnum contraxerunt They contracted great guilt Their revenging themselves upon the Jews made them exceeding guilty 1 The Jews were their brethren Obadiah 10. Amos 1.11 2 They were their neighbours Idumaea and Judaea bordered upon one another Mark 3.8 3 They were Confederates with the Jews Jer. 27.3 An Edomitish Embassadour was at Jerusalem who together with the Embassadours of the other Kings there mentioned were strengthening themselves with Zedekiah against Nebuchadnezzar Obad. 7. They therefore to revenge themselves for former wrongs done them upon the Jews and that in the day of their calamity this made their sin exceeding sinful 13 I will also stretch out my hand upon Edom. In the 7. vers the Lord had said that hee would stretch out his hand upon Ammon that is hee would severely punish it so now also hee would stretch it out upon Edom and make it
exemplary by his judgements hee would stretch out his hand not to help but to destroy Edom. I will cut off man and beast from it It was a populous Countrey and abounded much in Cattle but God would cut them all off Isa 34.6 he would make a great slaughter in the land of Idumaea his sword should eat the fat and drink the bloud of Lambs Goats and Rams And will make it desolate from Teman Teman was a principal city in Idumaea Jer. 49.7 Concerning Edom thus saith the Lord of hosts is wisdome no more in Temanâ— is Counsel perished from the prudent is their wisdome vanished Jerome makes it to bee in Edom and intimates to us that the people of Teman were wise learned and understanding the inhabitants hereof were called Temanites 1 Chron. 1 45. and so all that dwelt thereabouts in Job you read of Eliphaz the Temanite Job 15.1.42.7 9. hee was of this City so called from Teman the Son of Eliphaz which Eliphaz was the eldest Son of Esan Gen. 36.15 Jerome tells us that the Hebrews call all the South Region Theman and therefore both hee and the Septuagint sometimes do render it the South Vid. Bonfrerium in onomasticis From this City even to Dedan should all bee laid desolate They of Dedan shall fall by the sword Dedan was another City of note in the opposite part of the Countrey to Teman or a part of Idumaea Indicu propheta Theman fuisse in uno Idumaeorum fiâ—e Dedan autem in alio Maldonat so called from Dedan that descended from Cush Gen. 10.6 7. or that Dedan was from Ioshtan Deut. 25. it was a rich and merchandising place or City Ezek. 27.15 the men and merchants of it God threatned to cut off by the sword 14 And I will lay my vengeance upon Edom. The word for vengeance is Nikmath In the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 2 Thess 1.8 is rendred vengeance which is a wrathfull retribution of evill Vindicta divina est poena qua uâ—ciscitur deus peccata improborum ut eos destruat Polan in Syntagm as Leigh saith in his Crit. Sacr. or a punishing of sinners unto destruction its peculiar to the Lord Deuteronomy 32.35 Romans 12.19 The meaning here is that God would punish Edom so as Edom should be destroyed By the hand of my people Israel The word Hand is taken by some Interpreters for the Babylonians by whose hand and power the Jews were smitten and broken them God would stir up to bee avenged on the Edomites for their unbrotherly dealings with the Jews It s true they were shortly after subdued by the Babylonians for God had promised to give Edom and other Nations unto Nebuchadnezzar Jerem. 27.3 6. But notwithstanding this were so that which I find in the prophesy of Obadiah v. 18. The house of Jacob shall bee a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau This Prophesy inforceeth mee to understand by hand here the hand of the Jews and not of the Babylonians God would bring back the Jews again from their Captivity and by them plague the Edomites waste and consume them by their hands as stubble by a fire which was done in the time of the Macchabees 2 Maccha 10.15 16 17 18 19 20 21 22 23. there you shall finde that Judas Macchabaeus flew of the Edomites forty thousand Vide Ioseph l. 13. antiq c. 17 It was prophecyed long before that Edom and Seir should be possessed by the Jews Numb 24.18 They shall do in Edom according to mine anger and according to my fury Mine Anger and my fury is great against the Edomites and whatever thoughts Edomites or Jews have in them judgements shall bee executed upon the one by the other according to mine anger not their anger according to my fury not their fury And they shall know my vengeance They shall have experience thereof they shall feel the weight of my vengeance and acknowledge it to bee very heavy The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews had it laid upon them before and the weight of it brake them in peices at which they sported themselves now by their hand it should be laid upon the Edomites and they should know and acknowledge that the God of Israel was another kind of God than the Gods of the Nations Obs 1 That bearing grudges in the minde and seeking revenge thereupon doth highly displease the Lord and put under much guilt Edom had former unkindnesses in minde and acted revengefully when opportunity served by this he contracted great guilt hee greatly offended Men ought to forgive one another and not bag up malice in their hearts Levit. 19.18 revenge is flatly against the command vers 19. it s against the light of nature which teaches us to do as wee would bee done unto its thrusting God out of his office and putting our selves into his place Heb. 10.30 and these things bring us under dreadful guilt and make us great offenders Though revenge bee sweet yet it will bee bitternesse in the end Therefore let us learn that needful and unpractised lesson owe nothing to any man but to love one another Rom. 13.8 owe them no hatred Levit. 19.18 no grudges James 5.9 no bitternesse nor evil words Eph. 4.31 but owe love much love fervent love constant love yea fruitful love one unto another Obs 2 Bitter and malicious practises of brethren against brethren especially in their misery causes God to bring in severe and consuming judgements the Edomites dealt bitterly and maliciously against the house of Judah and therefore the Lord stretched out his hand upon Edom cut off man and beast from it and made it like a wildernesse from Teman to Dedan Their unbrotherly their enemy-like carriage to the Jews in their distresse was their undoing see Amos 1.11 12. and take what Obadiah gives you vers 10. for thy violence against thy brother Jacob shame shall cover thee and thou shalt bee cut off for ever The Papists in Ireland those Edomites how bitter how cruel and bloudy were they against the house of Jacob all the Protestants and hath not their own doings covered them with shame and caused them to be cut off for ever The Edomites in this Land and those in Scotland how unbrotherly did they deal with us in our low estate how did they insult over us speak proudly and lay their hands upon our substance and these dealings of theirs have caused the Lord to bring sharpe and consumptive judgements upon them Obs 3 When sore judgements and destructive punishments do come upon Nations its God that doth bring them whosoever bee the executioners of them In this Chapter God takes it off upon himself I will lay vengeance upon Edom and ten times before I will deliver Ammon vers 4. I will make Rabbath a stable for
Camels vers 5. I will stretch out my hand I will cut thee off I will cause thee to perish I will destroy thee vers 7. I will open the side of Moab vers 9. I will execute judgement vers 11. I will stretch out my hand I will make it desolate vers 13. and thrice more in the Chapter afterwards Men are backward to eye God when judgements come they will not see his hand the hands of men they see and feel and thereupon fret rage meditate revenge disquiet themselves plot mischief and attempt changes but did they see Gods hand laying vengeance upon them they would see also how justly hee had done it even for their sins and so humble themselves bee quiet submit and accept the punishment of their iniquities God hath laid his vengeance upon Nations near us and farther off they do not they will not see the Lord or his hand but they shall see and bee ashamed for their envy at his people whatever vengeance is upon any Nation it s the Lords vengeance not mans Obs 4 It s Gods method to plague and punish the wrongers by the wronged The Edomites dealt wretchedly cruelly against the house of Judah they were the wrongers the oppressours and what saith God I will lay my vengeance upon Edom by the hand of my people Israel They were the wronged The Edomites thought the Jews should never bee able to get up again or trouble them but God had his time to make them instruments to plague and punish those had intreated them so ill Obad. 21. The Lord caused Saviours to come up upon Mount Sion to judge the Mount of Esau after the Babylonish Captivity the house of Jacob grew strong became terrible as fire and burnt the Edomites as stubble and straw Those they had despised and insulted over at last they suffered by Obs 5 When God imploies men to bee instruments of executing his judgements they are carried forth so far as hee pleaseth They shall do in Edom according to mine anger and according to my fury God had conceived great anger against them had much fury to let out therefore they should destroy man and beast make it desolate from one end or side of the country to the other Obs 6 The vengeance of God is an awakening and distinguishing thing they shall know my vengeance that I am a God of infinite power most holy and just differing from all the Gods of the Nations Vers 15 Thus saith the Lord God because the Philistines have dealt by revenge and have taken vengeance with a despightful heart to destroy it for the old hatred 16 Therefore thus saith the Lord God behold I will stretch out mine hand upon the Philistines and I will cut off the Cherethims and destroy the remnant of the Sea coast 17 And I will execute great vengeance upon them with furious rebukes and they shall know that I am the Lord when I shall lay my vengeance upon them These verses are a Prophesy against the Philistines where you may take notice of 1 Their sin they were revengeful v. 15. 2 Their punishment cutting off destruction v. 16. 3 The manner of Gods punishing them v. 17. with furious rebukes 4 The End of his punishments v. 17. they shall know that I am the Lord. 15 The Philistines They came out of the loines of Casluhim Mizraim and Ham Gen. 10.6 13 14. Their Country was Palestina which was West of Judaea and bordering upon the Sea it had five great Cities in it Ashdod Gaza Askelon Gath and Ekron 1 Sam. 6.17 each of which had its Lord Josh 13.3 The Sept. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienigenae men of another stock race nothing allyed to the Jews They owned not the God of Israel but had other gods Judg. 6.10 Dagon was a chief God of theirs Jud. 16.23 they had an house of gods 1 Chro. 10.10 poor and petty gods that were confined to and comprehended in an house These Philistims were men of war they had the Jews under their power eighteen years together Judg. 10.7 8. yea forty years together Judg. 13.1 in Samuels daies they slew thirty thousand footmen at once and took the Ark of God 1 Sam. 4.10 11. they slew Saul and his three Sonnes in another Battle whereupon they came to possesse many Cities of the Israelites 1 Sam. 31. They were the greatest enemies the Jews had and more frequent warres were between them and the Jews than any other Have dealt by revenge The Hebrew is Pro facere in ultione for that thou hast had to do in revenge which is an act of an ulcerous mind repaying evil for evil The word Nakam revenge hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kam insurgere for ultor in laesorem insurgit The revenger riseth up against him hath wronged him be the injury real or in imagination and satisfyeth himself for the same The Philistims as they had oft conquered and kept under the Jews so they had oft been conquered and held under by the Jews Sampson in his daies plagued and slew many of them Judg. 14 15 16. chapters So in Samuels and Jonathans times they suffered much 1 Sam. 7.13 and chap. 14. but David 2 Sam. 5. 8. 21. Chapters was the great Champion that subdued them Hezekiah also smote them 2 King 18.8 and Vzziah brake down the walls of their strong Cities and built Cities among the Philistines 2 Chron. 26.6 These acts of the Jews lodged in their hearts rankled begate malitious thoughts in them and made them from Generation to Generation to meditate revenge and having an opportunity upon the Babylonians comming to besiedge Jerusalem they fell in with them furnished them with men ammunition and what they could to destroy the Jews And have taken vengeance with a despightfull Heart The words in the Original run thus And have revenged a revenge with contempt in the minde They contemned and despised them in their hearts mindes and were glad they had an opportunity to be revenged on them The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Avenarius divexatio flagellatio Piscator reads the words Exereuerunt ultionem ex animo depopulatione they did from their heart take vengeance on Jerusalem by depopulating it They were very spightful against them and used them summo ignominioso contemptu with the greatest scorn and spightfulnesse they could Matth. 5.44 Pray for them that despightfully use you the word for despightful use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mars bellum because where there are despightful actions there is hostilis veluti bellicus insultus an hostile and warlike insulting over others and seeking their harm yea oft their ruine To destroy it for the old hatred Montanus turnes the Hebrew thus Ad corruptionem inimicitia seculi to destroy through the enmity of the age its like they had great enmity against the Jews at that time but in the margent hee hath it Inimicitiis perpetuis
it his work to increase wealth Which is the practice of most Princes and people in the world Mens corrupt natures and carnall wisdome carrie them unto it Prov. 23.4 Labour not to bee rich cease from thine own wisdome Mens wisdome put them on to bee rich it heartens them thereunto but it is such wisdome as the Scripture condemnes The Arabian Proverb is Hoffing Historia orientali Non est justicia cum avaritia justice and covetousnesse dwell not together a just man covets not what is anothers but a covetous man will have the prey where-ever he findes it and violate bounds to satisfy his lusts Ahabs sicknesse was not cured till he had eaten Naboths vineyard and drunk his blood There is a story among the Arabians of one that had the world presented to him in the shape of an Old woman whom hee asked how many husbands shee had shee said innumerable the party asked what was become of them shee said shee had killed them all then it was replyed by the party I wonder that other men are so foolish that seeing how thou hast used thy former husbands they should still be in love with thee Obs 3 Prosperity makes men proud and insolent Thine heart is lifted up because of thy riches They begate great thoughts in him and swelled his heart above his brethren It s hard to keep the heart low in prosperity It s a common saying and too true as rises my good so rises my bloud Beggars having gotten estates account themselves Princes and Princes being rich think themselves gods When Amaziah prospered in his war against the Edomites his heart was lifted up and being but a thistle hee accounted himself a Cedar 2 Chron. 25. Prosperity begets Cedarish spirits Hos 13.6 They were filled and their heart was exalted when they had plenty then they grew proud and forgat God there is an aptnesse in men to dote upon the creature when they have much and to magnifye themselves This Agur knew when hee prayed that God would not give him riches lest he should bee full and deny God Men are ready to attribute their riches to their wisdome industry favour of their friends c. hereby they exclude and deny God they allow him no hand o interest therein they say who is the Lord that we should bee thankful unto him wee are not beholding at all to him or very little thus they deny and belye the Lord too sâ—heword Cathash signifies you that prosper in this world take heed to your hearts least being drunk with this wine you discover your nakednesse Vers 6 Therefore thus saith the Lord God because thou hast set thine heart as the heart of God 7 Behold Therefore I will bring strangers upon thee Here the Lord tells the Prince of Tyrus what hee must look for at his hands for his sinnes especially his Pride because hee magnified himself and would be as God therefore hee must expect destruction Because thou hast set thine heart as the heart of God The Hebrew is Hast given thine heart as the heart of God Thou hast given liberty to thy heart to think high and great things yea to think thy self equall with God hee thought the infinite glorious great God had not other thoughts in him or vaster than himself and this was setting his heart as the heart of God 7 I will bring strangers upon thee That is Nebuchadnezzar with his Forces gathered up out of several Provinces Ezek. 26.7 they were men of a strange language of strange manners and out of strange Countries they were strangers to the Tyrians The terrible of the Nations The word for terrible is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aritze which Montanus renders robustos the strong The Vulgar robustissimos the most mighty Vatab. Tyrannos gentium the Tyrants of the Nations French Les plus hideux the most hideous Septuagint saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilentes pestilent men that should bee as a Plague or pestilence is to a Town or Country Ours the terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aratz signifies fortem violentum se exhibere through power to bee formidable to others so should the Chaldaeans be to the Tyrians They shall draw their swords against the beauty of thy wisdome By Beauty of wisdome understand what ever beautiful things the Prince had gotten by his wisdom as beautiful shipping beautiful Army beautiful treasure and riches a beautiful City a beautiful throne c. The Chaldaeans should come and destroy all the beauty of his wisdom all that by his policy and craft hee had gotten Or thus thou thinkest by thy Counsells art and devices to prevent the taking of the City and thy selfe which couldst thou do it would make thy wisdome beautiful and glorious but they shall draw their swords and prevail against all thy counsels machinations plots and attempts to secure the City and thy self They shall defile thy brightness Thou art now in a glorious Kingdome and shinest upon thy seat and throne all the Isles and Nations behold thy splendor but the Chaldaeans shall come and cut thee off and defile thy brightnesse with thine own bloud they shall take away thy kingly dignity and life also The French read the words Savilleront ton excellence 8 They shall bring thee down to the pit The word for Pit is Shachath which signifies corruption and also a Pit or grave because that is the place of corruption Men in their Graves do see corruption they turn to dust It s a Proverbial speech noting death Prov. 28.17 a man that doth violence to the bloud of any person shall flye to the Pit that is bee cut off and thrown into the grave so here the strangers should cut off the Prince of Tyrus and cause him to perish Thou shalt dye the death of them that are slain in the midst of the Seas Thou art in a City upon a rock well walled fortified and manned thou thinkest thy self secure invincible but thou shalt bee like those are slain at Sea and thrown over-board or sunk into the depths thereof For Kings to be slain by forreiners is dishonourable when slain not to be buried as Kings is a greater dishonour to bee cast out and drowned as common men is a height of dishonour 9 Wilt thou yet say before him that slayeth thee I am God Thou hast said thou art a God but when the enemies shall bee before thy gates when hee shall seize upon thee and bee ready to thrust thee through what wilt thou then say Wilt thou say thou art a God no thou wilt shew thy self a man thou wilt bee full of fears and at thy wits end Thou shalt be a man and no God in the hand of him that slayeth thee Then shall the vanity of thy thoughts appear thou shalt see thy self a man and not God thou hast thought thy self El the strong powerful and stable God but thou shalt find thy self Adam weaknesse misery instability 10 Thou shalt dye the deaths of the uncircumcised
These words may bee taken two waies rither thou shalt dy by the hand of those that are uncircumcised thou shalt not have the honour to dye by the hand of the Jâ—ws who by Circumcision are distinguished from all other thou shalt dye by Chaldaeans a prophane and barbarous people or thou shalt dye the death of the uncircumcised that is thou shalt so dye as to perish soul and body for ever thou hast exalted thy self to bee a God and thou shalt bee cast into hell The Nations who were uncircumcised were without God without Christ Eph. 2.12 and so perished For I have spoken it saith the Lord. Thou maiest contemn this Prophesy and think there is nothing in it but know it s not the voice of man like thy self but the voice of God who will fulfil it and make thee know that thou art man and not God that thou hast sinned greatly in comparing thy self with God Obs 1 Haughtinesse and Pride of Spirit provokes God to deal severely with men Because thou hast set thine heart as the heart of God Therefore will I bring strangers upon thee the terrible of the Nations God stirred up led out the most terrible of the Babylonians to punish the Prince of Tyrus for his Pride and insolency Theudas boasted himself to bee some body drew followers after him but hee and they were all slain by the just judgement of God Act. 5.36 Zeba and Zalmunna said let us take to our selves the houses of God in possession Psalm 83.12 they had aspiring spirits but the Lord cut them off by the hand of Gideon Judg. 8.21 proud spirits the Lord will meet with and break in pieces hee hath said it Isa 2.11 The lofty looks of man shall bee humbled and the haughtinesse of men shall be bowed down Ne ascend as cacumen montis cum fueris ornatus ne forte cadâ—s Hoffinâ— geru Let those that have much look to it that they bee not lifted up least they fall bee broken and rise no more Obs 2 That which is the glory and delight of men is subject to spoil and prophanation They shall draw their swords against the beauty of thy wisdome and they shal defile thy brightnesse they laid all the glory of Tyrus and of the Prince thereof in the dust there was beauty brightnesse in the Court in the City in the Navy in the Armory in the treasure but when the Chaldaean came he spoiled he stained all it was not the wisdome of the Tyrian nor the beauty or brightnesse of the things that could keep off the enemies from plundering and prophaneing they minded not beauty or brightnesse wisdome real or pretended but they lay all waste cut off the Prince and make a beautiful glorious City as an heap of rubbish or as nothing Obs 3 Approachings of death will make men know themselves When this Prince of Tyrus should bee in the hand of his enemies and at deaths door then hee should see that hee was no God but a poor miserable mortal man vexatio dat intellectum when death comes and strikes upon our walls then wee understand our selves Psalm 9.20 Put them in fear O Lord that the Nations may know themselves to bee but men When Nations prosper have all things as heart desires they judge themselves more than men they are quasi dii minores petty gods but let the Lord send in some sore judgements that carry death in their foreheads then the Nations will know themselves to bee but men that is sorry fading perishing things though death shut all mens eyes yet the approach of death opens them oft to see more of themselves than ever before Obs 4 That wicked Princes and others how ever they may flourish in the world for a season yet their ends will bee miserable Thou shalt dye the death of the uncircumcised a temporal death here eternal death hereafter therefore envy not great ones who flourish here in the world for a season and after go down to the pit where they shall suffer sufficiently for their demerit Vers 11 Moreover The word of the Lord came unto me saying 12 Son of Man take up a Lamentation upon the King of Tyrus and say unto him Thus saith the Lord God Thou sealest up the sum full of wisdome and perfect in beauty 13 Thou hast been in Eden the garden of God every precious stone was thy covering the Sardius Topaz and the Diamond the Beril the Onix and the Jasper the Saphire the Emeraud and the Carbuncle and gold The workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created 14 Thou art the annointed Cherub that covereth and I have set thee so thou wast upon the holy mountain of God thou hast walked up and down in the midst of the stones of fire 15 Thou wast perfect in thy waies from the day that thou wast created till iniquity was found in thee Here beginnes the second general part of the Chapter viz. a Lamentation for the Prince of Tyrus and the corrupting of his glory Besides the Lamentation and authority of it in the 11 12. ver you have 1 The State of this Prince set out from his power wisdome wealth delights and greatness v. 12 13 14 15. 2 The Cause that his state and glory were destroyed v. 15. 12 Take up a lamentation upon the King of Tyrus In chap. 27.2 the Lord bade him take up a lamentation for Tyrus and here he bids him take up one for the King of Tyrus bewail his condition for hee should suffer as well as the City and though hee were an Heathen King yet the Lord would have him to be lamented the Prophet must weep over him The French is Eslene la plainte contre le roy Thou sealest up the sum The Hebrew is Attah chothem tachnith which Montanus renders Tu sigillas dispositionem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Tu signaculum similitudinis Junius Tu obsignas summam Piscat Tu obsignator summae Lavat Tu sigillas summam Vatabl. and the Trigurine Tu es omnibus numeris absolutum exemplar The Fren. is Tu accomplis le tout or tu es venu an comble de perfection Ours is Thou sealest up the sum Thou having power over all the Commodities to bee carried out or brought in sayest how much and how little shall bee exported and imported Thou sealest up the sum thou puttest the last hand to the businesse and doest compleat it thus some expositors interpret the words Others considering Tachnith is from Tachan to weigh to measure and notes a thing measured secundum omnes ejus dimensiones according to all its dimensions they make the sense this Thou art an absolute and compleat King whatever is wanting in others is found in thee Thou sealest up the sum others want wisdome riches power friends thou hast all that conduceth to the greatnesse and happinesse of a Prince When bags have all the monie in them they
King of Tyrus hee was a Sea mark to direct Kings and others who sit at the stern that they sail not that way hee did least they suffer shipwrack Thus God makes men serviceable after their death who were sinful and mischievous in their life time Obs 7 Sinful practises defile mens chiefest excellencies and glories and expose them to defilement Thou hast defiled thy Sanctuaries by the iniquity of thy traffique Covetousnesse lying deceit violence pride luxury and such like sins attended their trading and these sinnes defiled the City the Court the Crown their Temples their worship and what ever was pretious unto them Sin is of a spreading nature defiling us and all wee have yea exposing all to ruine and destruction see Ezek. 5.11 the 7.24 the Jews defiled Gods Sanctuary with sin therefore God would expose them to be defiled by Heathens Obs 8 Mens own sins do breed their woes bring them into contemptible conditions and to utter destruction This Princes sinnes kindled the fire of Gods indignation in the midst of his City Palace and Sanctuaries and such a fire as devoured him and brought him to ashes Wood breeds the worms which eat it up Garments the moaths which consume them Men by their follies contract those distempers and diseases which rend them from the land of the living and enfranchise them among the dead It s the sin of a Nation that tears out the bowels of it and laies all the pleasant things therein waste It s Princes sinnes which shakes the Crown from their heads their injustice Tyranny covetousnesse prophanenesse throws them out of their Thrones leads them with scorn and causeth the Lord to pour his indignation upon them There is no Nation City or family roasted in the fire of divine dreadful judgements but themselves do bring the same upon themselves Israel destroyed her self Hos 13.9 that was by her Calves and idolatrous worship Ireland hath destroyed it self by her treachery and bloody doings and search into it you shall finde that Scotland hath destroyed it self by its own iniquities So Worcester by its own acts hath brought woes upon it self c. Many are brought to ashes at this time to bondage base and contemptible conditions because they fed upon ashes made lies their refuge doing dishonourable things Isa 26.11 the fire of their enemies shall devour them their sins were the material fire that they brought c. Obs 9 Gods judgements upon wicked Princes and places oft are such as that they become matter of astonishment and terror to others All that know thee among the People shall bee astonished at thee thou shalt be a terror Whosoever should hear what God had done to Tyrus and the Prince thereof should bee amazed thereat and tremble chap. 26.15 hee is terrible to the Kings of the earth Psalm 76.12 and makes them terrours to others Vers 20 Again The word of the Lord came unto me saying 21 Son of Man set thy face against Zidon and prophesy against it 22 And say thus saith the Lord God behold I am against thee O Zidon and I will bee glorified in the midst of thee and they shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her 23 For I will send into her pestilence and blood into her streets and the wounded shall be judged in the midst of her by the sword upon her on every side and they shall know that I am the Lord. In these words you have a Prophesy against Zidon which is the third general part of the Chapter the authority of it is in the 20. v. and the Prophets Commission in the 21. v. the Prophesy it self in the 22. and 23. where destruction is threatned to Zidon by Pestilence and Sword and the Ends of Gods judgements declared 21 Set thy face against Zidon The word for to set notes a setting on purpose not carelesly Arte cura studio Vilalp but composedly intensively Amos 9.4 I will set mine eies upon them for evil and not for good Though formerly I have seriously and purposely set my self to do them good yet now I will with as much seriousnesse and resolvednesse set mine eies upon them or against them for evil I will look sowrely upon them So the Prophet must fix his face upon Zidon and look severely sutable to the judgement he had to threaten against it Zidon Of Zidon was spoken chap. 27.8 it was seated at the foot of Mount Libanus and terminated the bounds of Canaan in the North-west Justin saith it was built by the Phenicians and called Sidon from the multitude of fishes were there-abouts for they call a fish Zidon It was a rich and potent City having its King for Ethbaal the father of that wicked woman Jezabel was King of the Zidonians 1 King 16.31 They were idolaters for Ashtoreth was the goddess of the Zidonians De Diis Syris Syntag 2.6.2 1 Kin. 11.5 and Selden judges those four hundred Prophets of the groves which did eat at Jezabels Table to be the Prophets of this goddesse These Zidonians were for their manners and wickednesse like to the Tyrians no better than Thornes and Bryars unto the Jews and hence Ezekiel is commanded to Prophesy against them as Jeremy was Chapter 25.15.22 22 Behold I am against thee Some read the words thus Behold I come to thee not to shew thee kindnesse not to protect or comfort thee but I come to punish to destroy thee The words may also bee read Behold I am above thee or over thee thou art strong wise wealthy secure but I am above thee and thou canst not escape my hands But to take the words as here they are I am against thee thou hast mee thy enemy hitherto I have been thy friend caused thee to grow great and prosper but now I am against thee it s not men or Angels but I the Lord of all in heaven and earth that have the command of all creatures in my hand that shake the foundations of the earth and lay waste Kingdomes Cities at my pleasure even I am against thee And I will be glorified in the midst of thee Montanus reads the word glorified actively I will glorifye my self in the midst of thee thou hast dishonoured me by thy sins given mine honour unto Idols but now I will punish thee severely for what thou hast done and so vindicate my name make thee know that I am a God differing from thy false Gods and goddesses The Septuagint reads the word passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wee and many others I will be glorified and the sense is this I am against Zidon I will fight her get the victory over her by executing my judgements upon her and so I shall bee glorified by all that see my hand upon her God is glorified when hee punisheth evill doers and cuts them off Exod. 14.4 I will bee honoured upon Pharaoh and all his host v. 17. upon his Charets and his Horsemen and
Isa 11.10 The root of Jesse shall stand for an Ensigne of the people to him shall the Gentiles seek and his rest shall bee glorious and v. 12. hee shall set up an Ensign c. the Lord Christ was a great gatherer Luke 11.23.14 16 17 21 23. Obs 3 The End of Gods gathering his people out of their scattered condition is that they may sanctify him and that hee may be sanctified by them Gods power faithfulnesse and goodnesse appear in his gathering and bringing them out of enemies hands and so way is made for his praise and honour and that before their enemies 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgement upon all those c. The word for safely and with confidence is the same Labetach it noteth safety freedome from danger fear and inward confidence boldnesse The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is somewhat short of the meaning The French is Searement surely which is better and reacheth the sense more fully Whether this was made good unto them at their return from Babylon is questionable for they were troubled with Sanballat Tobias and Geshem The work-men had a trowel in one hand and a sword in the other Nehem. 4. Afterwards Alexander the Great came and filled all with fears and they were necessitated to admit him into their City After this also many of them were carried away into Egypt by Ptolomy the Sonne of Lagus In the Maccabees times they had as sharpe and miserable wars as ever and at last were brought under by the Romans Though sometimes they had quiet rest as in the daies of Ptolomaeus Philadelphus yet they had much trouble great fears wars and ruines Some therefore understand this Prophesy of a spirtiual restauration by Christ who when he came in the flesh made way for the comming in of all Nations to injoy perfect peace in himself according to Gen. 50.10 Vnto him shall the gathering of the people be Nations shall flock to him Hereupon said the Lord Christ Joh. 10.16 Other sheep I have which are not c. This restauration began in Christs daies and shall bee perfected at his next comming Obs 1 The Lord will meet with and cut off the enemies of his Church and People yea all of them shall fare alike when I shall have executed my judgement upon those that despise them round about Those that despise contemn and trouble the servants of God judgements are their portion they are thornes and bryars and fire shall consume them See Numb 24.8 Isa 41.11 12. Obs 2 When God separates his people from the wicked and plagues them for their wronging his people then shall they have Glorious times they shall dwell safely build houses plant vineyards dwell securely have confidence c. Obs 3 The Lords scope in comforting his people with sweet Promises in delivering them from their enemies and bestowing choice mercies is that they should acknowledge professe him to be their God and praise him for his goodnesse to them They shall know that I am the c. CHAP. XXIX Vers 1 In the tenth year in the tenth moneth in the twelfth day of the moneth The Word of the Lord came unto mee saying 2 Son of Man set thy face against Pharaoh King of Egypt and Prophesy against him and against all Egypt 3 Speak and say Thus saith the Lord God behold I am against thee Pharaoh King of Egypt the great dragon that lyeth in the middest of his rivers which hath said my river is mine own and I have made it for my self 4 But I will put hooks in thy chaws and I will cause the fish of thy Rivers to stick unto thy seales and I will bring thee up out of the midst of thy rivers and all the fish of thy rivers shall stick unto thy scales 5 And I will leave thee thrown into the wildernesse thee and all the fish of thy rivers thou shalt fall upon the open fields thou shalt not be brought together nor gathered I have given thee for meat to the beasts of the field and to the fowles of the heaven 6 And all the Inhabitants of Egypt shall know that I am the Lord because they have been a staffe of reed to the house of Israel 7 When they took hold of thee by thy hand thou didst break and rent all their shoulder and when they leaned upon thee thou brakest and madest all their loines to bee at a stand EZekiel having Prophesied against the Ammonites Moabites Edomites Philistines Tiryans and Sydonians in the four Antecedent Chapters in this and in the three following he Prophesies against the Egyptians In this Chapter take notice 1 Of an Inscription or preface v. 1 2. 2 Of a Commination against the King of Egypt the Land and people thereof from the 2. to the 13. 3 A Promise of restoring Egypt again v. 13 14 15 16. 4 A Prophesy of giving the land of Egypt unto Nebuchadnezzar from the 16. to the 21. 5 A Promise of mercy to the Jews v. 21. 1 In the tenth year in the tenth moneth in the twelfth day of the Moneth This Prophesy was given to Ezekiel in the tenth year of Jehoiachins captivity six moneths and odde daies before the final destruction of Jerusalem Jerem. 39.2 In the 26. chapt Our Prophet tells you of a Prophesy hee had in the eleventh year of Jehoiachins captivity for hee reckons upon that account Ezek. 1.1 2. and here hee mentions one hee had the year before so that the order of time is not observed but inverted The reasons hereof are made by some to be these 1 Because Tyrus and Zidon was nearer Jerusalem than Egypt was and therefore the Prophet respected the place rather than the time 2 Because Tyrus and Zidon were to bee destroyed before Egypt 3 Because the Prophet had another Prophesy concerning Egypt in the seven and twentieth year of the captivity v. 17. and therefore thought meet to joyn them together 2 Set thy face against Pharaoh King of Egypt Of setting the face towards or against places or persons occasion was given to speak chap. 28.21 chap. 25.2 chap. 20.46 and chap. 6.2 by this posture hee declared whither his Prophesy tended Hee was far from Egypt being in Babylon but looking towards it fixedly was an argument he had something to say concerning it Pharaoh This was a name common to the Kings of Egypt as Caesar was to the Roman Emperours and signifies a King Shindl. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Egyptian Language as Josephus saith Some make it to signify denegans eum denying him because Pharaoh denyed God Martinius Leigh Others interpret it free because hee was absolute of himself but rather it was nomen dignitatis a name of honour given unto them In the Word you have mention of Pharaoh-Necho 2 King 23.29 that is Pharaoh the lame and of Pharaoh-Hophrah Jerem. 44.30 whom
viz. that they should forsake God trust in an arm of flâ—sh hearken unto Idolaters c. When they shall look after them Had the Egyptians been restored to their former glory and power the Jews would have been looking after them trusted in and expected help from them but being low base in subjection to others they would neither look at them nor lean upon them but leave them as men do a broken staffe Obs 1 Gods own people are apt to confide in an arm of flesh The house of Israel made Egypt its confidence Asa relyed on the King of Syria 2 Chron. 16.7 The Jews were very prone to this sin sometimes they trusted in their fenced Cities as Jerem. 5.17 sometimes in their land of peace as Jer. 12.5 Sometimes in their multitudes of men as Hos 10.13 Sometimes in their own glory and greatnesse as Ezek. 16.15 Sometimes in their priviledges as Jer. 7.4 Sometimes in their own wisdome Jerem. 8.8 and sometimes in others as the Assyrians 2 Chron. 28.16 and the Egyptians as Ezek. 17.15 this shewed their trust in God was little and made him say Jerem. 13.25 Thou hast forgotten mee and trusted in falsehood Bachshater is a lye in things that promise help and safety but cannot make them good they will deceive you bee a lye and falshood unto you This practise of theirs made the Lord to say Jer. 2.36 Why gaddest thou about so much to change thy waie thou also shalt bee ashamed of Egypt as thou wast ashamed of Assyria They had formerly trusted to the Assyrians who instead of helping distressed them 2 Chron. 28.20 and so should the Egyptians for it follows thou shalt go forth from him and thine hands upon thine head that is lamenting thy disappointment for the Lord hath reâ—â—cted thy confidences and thou shalt not prosper in them that iâ— thou shalt fail of them and bee undone by them Let us take heed of bottoming upon any thing beneath the Lord for Jer. 17.5 a curse is pronounced upon the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord his heart is gone from the Lord who trusteth in any creature Obs 2 Creature confidence brings former sins to remembrance When the house of Israel looked to Egypt for help that is trusted in them then their former iniquity was brought to minde that occasioned God to remember other sinnes When a wife leaves her husband or a Souldier his Commander this remindes them of former miscarriages and so when Gods people leave him for an Arm of flesh this revives the memory of old iniquities Ezek. 21.24 it s said they made their iniquity to bee remembred and how came that by discovery of their transgressions some new sins appeared and they caused the former to be rem mbred New sinnes are editions of the old Bankerupts by some latter acts bring former debts into question and men by some new latter sinne occasion God to bring their former sins into view Obs 3 That the Lord for the good of his people brings down proud Nations and keeps them in servile conditions Egypt lifted up it self above the Nations but God brake it in peices made it base yea the basest of Kingdomes decreeing it should not bee exalted but abide so and why that the house of Israel might not confide any more in it that their iniquity might not by so doing bee brought to remembrance that they might know the Lord to bee above all Nations Princes and Powers whatsoever and trust in him Here was wonderful goodnesse in God towards his Church and people that hee would keep under Egypt to prevent their sinning and punishing and to draw them to trust in himself Had Egypt been set in its former power glory and greatnesse the eye and heart of the house of Israel would have been looking that way iniquity been brought to mind and their confidence taken off from God now rather than such things should be Egypt shall be made base and contemptible and kept in that condition There was a time when wee confided too much in Scotland God hath broken that nation in peices and will keep it in a low condition that we may learn not to depend upon Nations but the God of Nations Vers 17 And it came to pass in the seven and twentieth year in the first Moneth in the first day of the moneth the word of the Lord came unto me saying 18 Son of Man Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus every head was made bald and every shoulder was peeled yet had hee no wages nor his Army for Tyrus for the service that he had served against it 19 Therefore thus saith the Lord God behold I will give the land of Egypt unto Nebuchadrezzar King of Babylon and hee shall take her multitude and take her spoil and take her prey and it shall be the wages for his Army 20 I have given him the land of Egypt for his labour wherewâ—th hee served against it because they wrought for me saith the Lord God These verses comprehend the fourth general part of the Chapter which is a Prophesie of giving Egypt unto Nebuchadrezzar King of Babylon wherein is set down 1 The Time of this Prophesy when it was v. 17. 2 The cause why God gave Egypt to Nebuchadrezzar v. 18 20. 3 The Donation it self v. 19 20. Egypt and the wealth of it are given him to pay his Army In the seven and twentieth year in the first moneth in the first day of the moneth This Prophesy was sixteen years and upwards after the former but being of the same nature is here conjoyned with it though hee had many others between them It was in the twenty seventh year of Jehoiachins captivity sixteen years after the destruction of Jerusalem and shortly after the taking of Tyrus The punctuall time is here set down that so the Chronology of things done might bee known and observed 18 Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus Tyrus was a strong City upon a Rock in the Sea well walled and towred seven hundred paces from the Continent abounding with ships to supply all things needful and to secure her by Sea so that in the eye of man it was invincible Nebuchadrezzar besiedged this City with a vast army thirteen years Joseph Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum usque constravit aggere reddiditque solidum Nebuchadrezzar ut ad ipsos usque muros milites pedesti itinere procurrerent Sanct. which Josephus confirmes from other Historians Diocles in the second book of his Persian History and Philostratus in his Phenician and Indian History make mention of this King saying that hee overcame the City of Tyre at the end of thirteen years at such time as Ithobald reigned over the Tyrians In this time hee filled up that space of the Sea which
are the words of wisdome weighty and stable Zeph. 1.6 Did not my words and my statutes take hold of your fathers what God said was accomplished and they could not but acknowledge it Like as the Lord of hosts thought to do unto us so hath he dealt with us 15 And I will scatter thee among the Heathen and disperse thee in the Countries Of their scattering and dispersing hath formerly been spoken It was a great comfort to them to have their solemn meetings at Jerusalem and in the Temple and as great an affliction to bee deprived of them and scattered as dust and chaffe among the Heathens whose language they understood not and whose religion was abomination to the God of Israel And will consume thy filthiness out of thee The Hebrew is I will make thy filthiness to fail out of thee so Montanus I will make an end of thy filthiness thou art now so defiled with Idols bloud and other abominations that thou art as an heap and bundle of filthiness even the filthy City but I will throw thee into the furnace of affliction and cause thy filthinesse to depart from thee By filthinesse wee may understand filthy ones Purgabo expiabâ—que suppliciiâ— scelera tua Mal. the abstract being put for the concrete Jerusalem had many filthy persons in it and God would by his judgements consume them Obs The Lord by his judgements doth purge out of Cities and Nations the wicked and makes them and their wickednesse to cease I will consume thy filthiness out of thee that is thy filthy ones with their filthiness God brought the sword famine Pestilence upon Jerusalem and by these did cut off and consume the filthy ones there See Ezek. 5.12 Jer. 14.15 ch 16 4. Ezek. 13.14 God by his judgements destroyed Jerusalem and so caused her filthiness to bee at an end Ezek. 16.40 41. They shâ—ll stone thee with stones thrust thee through with swords burn thine houses with fire and execute judgements upon thee in the sight of many women and I wil cause thee to cease from playing the Harlot The same judgements you have Ezek. 23.47 and by them he would cause lewdnesse to cease out of the Land vers 48. By his judgements the Lord consumes the filthy out of the City and land and filthiness out of the Saints 16 And thou shalt take thine inheritance in thy self Hebr. is thus Venichalte bach haereditabis in te thou shalt inherit in thy self Thou shalt be thine own inheritance Heretofore thou wast mine inheritance but it shall bee so no longer I will cast thee off being so filthy as thou art and thou shalt have no inheritance in mee but in thy self Some making the word to bee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est possidere haerediâ—aâ—re to prophane do render it in the first person thus vulnerabo te I will wound thee So Symmachus Contaminabo te I will defile thee and prophane thee So Theodition The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will possesse in thee that is I will have a people for my possession among you when you are scattered abroad among the Heathens It s true God had a people among them when they were in Babylon but the Hebrew is not in the first person Piscator hath it thus Prâ—fana efficieris in te Thou shalt bee made prophane in thy self thou shalt bee cast off by mee into banishment and bee no other in mine account than a common and prophane people I will account of thee so and deal accordingly with thee so the words are to bee understood Isa 43.28 ch 47.6 where the Lord is said to prophane the Princes and pollute his inheritance This sense may well stand with the first for if God made them a prophane and common people they had no inheritance in him but their inheritance was in themselves In the sight of the Heathen Heathens shall see that thou art a people cast off of thy God for thy wickednesse and exposed to reproach cursing and as great miseries as ever any people were Obs 1 That the wickednesse of Gods people doth dis-interest them in God it makes God dis-own them and leave them to themselves They might think and say they were still the people the inheritance of God that they had interest in him but thou shalt take thine inheritance in thy self I disclaim thee I cast thee off as prophane and look upon thee no otherwise than I do upon Heathens In the margent of the French Bible you have these words je ne seray plus ton heritage I will bee no longer thine heritage It was the wickednesse of the ten Tribes which made the Lord to say Lo-ammi yee are not my people and I will not bee your God Hos 1.9 In which Prophet you may read largely of their sinnes the 8. chap. ver 3. tells you that Israel had cast off the thing that was good viz. the worship of God and vers 5. thy calfe O Samaria hath cast thee off that is thy false worship hath made mee to cast thee off to declare thee to bee none of my City and thy people to bee none of mine In the twelfth of Jeremy you have that beares witness fully to this observation vers 7 8 9. I have forsaken mine house I have left mine heritage I have given the dearly beloved of my soul into the hand of her enemies mine heritage is to mee as a Lyon in the Forrest it cryeth out against mee therefore have I hated it Mine heritage unto mee is as a speckled bird the birds round about are against her come ye assemble all the beasts of the field come to devoure The meaning of these words is this that the Jews were once very dear to God even as dear as any wife can be to an Husband but because like Lyons they carried it stoutly against God and cryed out against him his Prophets therfore he forsook them hated them and gave them into the hands of the Babylonians and because Jerusalem was as a speckled bird in the eye of God through her variety of Gods Altars Superstitions and Idolatres therefore God caused the Birds of all the Nations to hoot at and hate her even as Birds do a speckled Bird inviting them and all the Beasts of the field to come and devoure her and why all this They dealt treacherously ver 1. they were Hypocritical vers 2. they were wicked ver 4. The Jews had been a people pretious in the sight of God and honourable Isa 43.4 Jerusalem his habitation and the people of it his inheritance and his glory whom hee protected Isa 4.5 yet by their sinnes they provoked God so as that he gave his strength into Captivity and his glory into the enemies hands Psal 78.61 Obs 2 That Gods judgements bring People to the knowledge of God It rises from the former vers and this laid together God would scatter them consume them cast them off leave them
to themselves and they should know that hee was the Lord Psalm 9.16 The Lord is known by executing Judgements His power his justice and soveraignty are known thereby and so men are made to fear and stand in awe of him When God is silent and speaks not by his judgements men think hee is like themselves Psal 50.21 and are imboldened to sin Eccl. 8.11 but when God thunders by his judgements they have other apprehensions of him 1 Sam. 6.19 20. Vers 17 And the word of the Lord came unto me saying 18 Sonne of maâ— the house of Israel is to mee become dross all they are brasse and Tin and Iron and Lead in the midst of the turnaceâ— they are even the drosse of silver 19 Therefore thus saith the Lord God because yee are all become drosse behold therefore I will gather you into the midst of Jerusalem 20 As they gather silver and Brasse and Iron and Lead and Tin into the midst of the furnace to blow the fire upon it to melt it so will I gather you in mine anger and my fury and I will leave you there and melt you 21 Yea I will gather you and blow upon you in the fire of my wrath and ye shall be melted in the midst thereof 22 As Silver is melted in the midst of the furnace so shall yee be melted in the midst thereof and yee shall know that I the Lord have poured out my fury upon you In these words is the Lords second message to Ezekiel wherin is set forth First The Degenerate estate of the Jews under the similitude of dross vers 18. 2 Gods judicial peoceeding with them being dross vers 19 20 21 22. 1 Hee would gather them together 2 Blow upon them 3 Melt them 3 The End of his so dealing with them vers 22. Vers 17 And the word of the Lord came unto me saying These words we have had oft and in the 1. v. of this chapter God being upon bringing judgements upon his People gives them notice thereof by his Prophets Hee speakes before hee strikes 18 The house of Israel is to me become dross The house of Israel viz. the Jewes had been of high account with God they were once his chosen People above all others Deut. 7.6 they were once a Kingdome of Priests and an holy Nation Exod. 19.6 they were once so honourable and pretious that God gave and destroyed other Nations for their sakes Isa 43.4 they were once his portion his inheritance Deut. 32.9 Isa 19.25 they were once his vineyard and pleasant plant Isa 5.7 they were once a people near unto him Psal 148.14 the dearly beloved of his soul Jer. 12.7 his peculiar people Exod. 19.5 but now they were become dross they had degenerated from their former faithfulnesse justice honesty sincerity and purity Quicquid de a geâ—to â—â—iove metâ—llo dum igne eâ— quitur expuâ—gatur The word for drosse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig which is whatsoever the fire separates from any mettal Kirk saith its Sordes quae de mettallis igni retrocedit quam scoriam appellamus Mettals have some thing of an heterogeneall nature to themselves which being separated by fire or any other way is that wee call drosse The house of Israel here is not said to bee drossy but to bee dross its fit therefore to see wherein the resemblance lies between them 1 The Drosse Obscures the lustre and glory of the mettal yea Covers it up so that it appears not rust and filth compass and hide the gold so that neither the nature or lustre of it can bee seen So the house of Israel was such at this time that no gold no silver appeared Jer. 5.1 Run ye to and fro through the streets of Jerusalem see now and know and seek in the broad places thereof if hee can find a man if there bee any that executeth judgement that seeketh the truth Jâ—r 9. â— They bee all adulterers an assembly of treacherous men Ier. 8.10 Zeph. 3.7 they rose early and corrupted all their doings Jer. 6.28 they are all greivous revolters walking with slanders they are brass and iron they are all corrupters There was no pure mettal appeared amongst them especially gold or silver If there were some righteous just holy faithful ones amongst them they lay hid under the dross 2 Dross is a deceiving thing its like mettal but is not mettal the dross of silver is like it and so the dross of Gold is like it but the dross is neither silver nor gold so The house of Israel was deceitful hypocritical like Saints but not Saints see Isa 10.6 ch 58.2 cha 9.17 every one is an Hypocrite and an evil doer every mouth speaketh folly they professed themselves to be the people of God yet were not such as they seemed to be Jer. 7.2 4 9 10. they were like potsheards covered with silver dross Pro. 26.23 3 Dross is not bettered by the fire put it into the fire time after time it abides so still God had oft put the Jews into the furnace of affliction and heat the furnace sometimes very hot but they were the same still They had been in the Egyptian fire 2 King 23.33 in the Syrian and Chaldean fire chap 24.2 and other fires but none of them did them any good Jer. 5.3 Thou hast stricken them but they have not greived thou hast consumed them but they have refused to receive correction and not onely did the Prophet complain thus but the Lord himself chap. 2.30 In vain have I smitten their children they received no correction they were nothing the better for all Gods blows and fires dross they were and dross they continued 4 Dross is a worthlesse thing it s of no value base vile contemptible such was The house of Israel and chief in it Jer. 24.8 Zedekiah the King his Princes and the rest of Jerusalem were as evill figgs which could not bee eaten the Kingdome was base Ezek. 17.14 the City an Harlot ch 16.35 she changed the judgements of God into wickednesse more than the Nations chap. 5.6 and was more vile than Sodom and Samaria chap. 16.47 5 It s uselesse and to be rejected The Jews now were so corrupted so wicked so unprofitable that the Lord was casting them off and out Jer. 6.30 Reprobate silver shall men call them because the Lord hath rejected them As the wood of the vine when fruitless is not fit for any thing but the fire Ezek. 15. so the dross of silver is not fit for any thing but rejection The house of Israel being become dross the Lord saith Jer. 7.15 I will cast you out of my sight as I have cast out all your brethren even the whole Seed of Ephraim the ten Tribes they proved dross and the Lord cast them away and now hee would cast Judah and Benjamin out of his sight and when he did it they were the off-scouring and refuse in the midst of Heathens Lam. 3.45 6 Dross is an