Whale in the Red Sea Thirdly Observe God designes the place of Tyrants suffering and divides the spoyle of them to whom he pleases I will leave thee upon the Land I will cast thee forth upon the open field I will cause all the Fowls of the Heaven to remain upon thee and I will fill the Beasts of the whole earth with thee God drew this Whale out of his Waters unto the place where he and all the Fish adhered unto him were slain and made a spoil to all sorts of people Fourthly Observe When God is in a way of judgement with wicked Princes sometimes he shews exceeding great severity towards them and theirs I will lay thy flesh upon the Mountains and fill the valleys with thy height Thou and thine shall be slain in all places no safety in the Mountains or Vallyes I will also water with thy bloud the Land wherein thou swimmest their bloud should be so shed as to make the Land drunk with it in Vatablus it is inebriabo terram cruore sanguinis tui Vers 7. And when I shall put thee out I will cover the Heaven and make the stars thereof dark Here the Prophet comes to shew the events of this dreadfull and severe judgement of God When I shall put thee out because to shew in extinctione tua Cava or Caba notes such a putting out as is of fire or a Candle when God should extinguish Pharoahs life then should there be no quiet peace joy safety but altogether fighing weeping complaining howling and sad lamentations so great should be the grief and misery of the Egyptiaâ—s that all things should seem dark unto them In extream sorrows visus deficit and persons think the day to be night are destitute of counsel and know-not which way to turn them It s usual in Scripture to set out times of mourning and misery by such expressions as you have here and in the following verse as Joel 3.15 Isai 13.10 Mark 13.24 25. Luke 21.25 Amos 8.9 I will cover the Sun with a cloud and the Moon shall not give her light God hath the power over the Clouds and he can call them forth at his pleasure to do him what service he please he would keep the comfortable beams of the Sun and Moon from them they had darknesse on every side the very Heavens Sun Moon and Starres hid their faces from them Vers 8. All the bright lights of Heaven will I make dark over thee The Hebrew is all the lights of light they should have no benefit by these bright and shining lights of Heaven Mourners use to cover their heads and faces and so the lights of Heaven are as darknesse unto them or they shall seem affected with the sore judgements are upon thee The Vulgar is Omnia luminaria Coeli merere faciam super te I will make all the lights of Heaven to mourn over thee Septuagint All the bright lights of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And set darknesse upon thy Land Darknesse is frequently in the word used for affliction and grief a sad condition and God would set Egypt yea settle it under darknesse it should be kept in a mourning and miserable condition Vers 9. I will also vex the hearts of many people The word for to vex is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caass which signifies not only to move to anger but also to grieve when people should hear how Pharoah a great King was conquered and his Kingdom laid utterly wast this would grieve vex them especially when they consider how great Nebuchadnezzar became hereby having all Egypt and the adjacent parts under him When I shall bring thy destruction among the Nations The word for thy destruction is Shibreca Contritionem tuam thy breaking for which the Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy captivity The French Ta ruine Thy ruine The Nations thought Egypt impossible to be totally broken and ruined being fortifyed so with Cityes Rivers and the Sea The News of its destruction would vex them to the heart Vers 10. Yea I will make many people amazed at thee When Gods dealings with Pharoah his severe judgements upon him and his came abroad among the people they were amazed not knowing what to think speak or do When strange and dreadful things come suddenly to us they surprise our judgements and we are at a stand And their Kings shall be horribly afraid for thee The People should be amazed and the Kings afraid Chap. 30.4 The Sword shall come upon Egypt and great pâ—in shall be in Ethiopia so in Lybia Lydia and Chub they and their King should be horribly afraid The word to fear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saor which notes great fear even such fear as is cum erectione pilorum as makes the hair to stand up and the Word is double here They shall fear with a fear be exceedingly afraid for Nebuchadnezzars prevailing over Pharoah When the great Whale is taken the lesser fishes have cause to fear When I shall brandish my Sword before them The Hebrew is Begnophphi Charbi When I shall cause my Sword to fly before them that is in military Language When I shall brandish my Sword before them When Nebuchadnezzar came with his forces to Egypt at the appointment of God and subdued it then he brandished his sword before them And they shall tremble at every moment These words we had in the Chap. 26.16 where they were opened they shall be in a continued fear trembling from day to day least Nebuchadnezzar should fall upon them and bring them to Pharoahs condition Every man for his own life in the day of thy fall When the Sword is abroad mens lives are at stake and when it hath shed so much bloud as to water a Land to fill up valleys and make it reach to mountains who would not fear least his life and bloud go next When a great King and Kingdome falls by the Sword its matter sufficient to make neighbouring Kings and Kingdomes to fear themselves First Observe Great Ones are lights in the world and God extinguisheth those lights at his pleasure When I shall put thee out Princes and great Ones are examples which most follow Beacons upon a Hill Suns in their Orbs which many admire and follow though they light them downward towards the pit of darknesse These be such great lights that men dare not snuff reprove them but God he extinguisheth them he lighted them up and he puts them out Secondly Observe When God puts out great lights breaks the Candlesticks they stood in that is destroyes great Kings and their Kingdoms then sad events do follow then the living and senselesse creatures are troubled Heaven and Earth affected those neer and those far off disquieted Dreadfull judgements have dismall consequents When God destroyed Pharoah and his Army laid waste Egypt then darknesse was upon the Heavens Sun Moon and Stars then darkness was upon the Land then the hearts of many were vexed then Kings were horribly
be fit for spiritual imployments and uses Fourthly A stone doth resist and repell what falls upon it stones do oft break the instruments strikes them and force them back there is a resisting in them so in stony hearts there is much resistancie Luke 4.28 29. All they in the Synagogue when they heard these things were filled with wrath rose up and thrust him out of the City and led him unto the brow of the hill that they might cast him down headlong Their flinty rocky hearts resisted and rejected all the precious truths Christ had delivered and made them fall fowl upon him and seek to spill his bloud 2 Tim 3.8 As Jannes and Jambres withstood Moses so do these also resist the truth men of corrupt minds reprobate concerning the faith They were men of stony hearts resisting the faith Acts 7.51 Ye stiff-necked and uncircumcised in heart and ears ye do alwayes resist c. Fifthly A stone is heavy Prov 27.3 and its motion is downwards its earth hardned and its whole tendency is to the earth so a stony heart is heavy earthy and tends downwards altogether Ezek 20.16 Their heart went after their idols Ezek 33.31 Their heart goeth after their covetousnesse Hosea 4.8 They set their heart on their iniquitie Men are born with the stone in their hearts and naturally they mind earthly things Phil 3.19 Their motion is downward John 3.31 He that is of the earth is earthly and speaketh of the earth his thoughts his words his motions are all that way The things of Heaven are burdensome to a stony heart that cannot move upwards Sixthly Stones keep their places and are immoveable Eccl. 10.9 Whoso removeth stones shall be hurt therewith Great stones mountains rocks abide fixt and its dangerous to meddle with them so stony hearts keep their stonynesse they are immoveable what opinions principles conclusions soever they have taken in though false and corrupt they are tenacious of and obstinate in Judges 2.19 They ceased not from their own doings nor from their stubborn wayes God sold them into the hands of enemies where they suffered grievous things God raised them up Deliverers who set them at liberty yet they ceased not from their own wayes they were immoveable from their own opinions corrupt principles and dangerous tenets men are so self-conceited self-willed that they are like rocks not to be stirred Seventhly Stones are dry and have no moisture in them at all Take a Rock there is no water in it take any stone its dry all stones are dry and barren so stony hearts they have no moisture of grace in them they are all dry and barren the waters of life are not found in them The woman of Samaria had a stony heart and how dry how barren was it not a good word came out of it towards Christ John 4. Whilest the Gentiles were without God and Christ in the world they had stony hearts and so were barren and fruitless Isa 54.1 VVheresoever is a stony heart there is no melting no mourning no tears Eighthly Stones are cold 1 Sam 25.37 it s said Nabals heart dyed within him and he became as a stone that is cold and sencelesse so stony hearts are cold there is no spiritual heat in them though the word be as fire yet it heats them not Men of stony hearts are frigid in the things of God they contend not for the truth they reprove not wickedness in others they stand not for the interest of Christ they are not zealous for God and his glory they put not their hands to his work they mind not the conversion of sinners they are indifferent how things of that nature go A stony heart is a dead heart and as it hath no life nor motion in it so no warmth in it like the Shunammites son 2 Kings 4.34 till Elisha came and stretched forth himself upon it there was neither life nor warmth in it and till Gods Spirit come and stretch forth its virtue and power upon a stony heart it hath neither life nor warmth in it Thus you see wherein a stony heart resembles a Stone or Rock Quest What is the evill of an hard heart Answ 1. It is ever unthankfull mercies kindnesses do not affect it and how then can it be thankfull Some verball thankfullnesse may be in an hard hearted man but in his heart in his life there is nothing Poure Wine Oyle the Spirits and Quintessence of any thing upon a stone it s lost the stone is not at all the better for it not affected with it so a stony heart let the choicest mercies of Heaven or Earth be presented to it they are lost that heart is unthankfull and whereas we should be thankfull in every thing 1 Thess 5.18 such an one is thankfull in nothing and makes the times perillous 2 Tim 3.2 Answ 2. It grows worse and worse harder and harder every day nothing stops it from proceeding on in its wicked wayes The Jews were a stony hearted people and what saith the Lord to them Isa 1.5 Why should ye be stricken any more ye will revolt more and more Threatning judgements did not stop or turn them from their wickedness Pharoah saw the wonderful judgements of God ten plagues were upon him and his Land and yet his heart grew harder and harder They that came to take Christ went backward and fell to the ground when Christ said I am he they saw also a miracle wrought by Christ in restoring to Malchus his ear which Peter had cut off yet being stony hearted they proceeded to take Christ to bind him and carry him to the High Priests John 18.6.10 11 12 13. Answ 3. It causeth a man to walk contrary to his profession Those that are Christians professe Christ and the Gospel they have in Baptisme given up themselves to him and obliged themselves to walk according to Gospel Rules now whence is it that they profess one thing and practice another that they professe Christianity and walk as Heathens or worse then Heathens whoredome drunkenness covetousness lying pride swearing theft murther witchery contention slander oppression c. are they not as frequent among Christians as ever they were among Heathens Paul writing to the Ephesians exhorted them not to walk as other Gentiles in the vanity of their minds having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling have given themselves over unto lasciviousnesse to work all uncleanness with greedinesse It was the hardnesse of the heathen Gentiles hearts which made them walk so and when Christian Gentiles walk so it s from the hardness of their hearts we are of the Gentiles and notwithstanding our Christianity we walk contrary to Christ and the Gospel which is from the stonyness of our hearts keeping out the power and this is a grievous evill we profess Christ and the Gospel verbally and deny both really and so
Enemies they should sheath their Swords in one anothers bowels God would order it so that one should destâ—oy another as the Philistines did 1 Sam. 14 16. Behold the multitude melted away and they went on beating down one another and Vers 20. Every mans sword was against his fellow They being full of discontent and perplexity thought it more honourable to dye then to fall into the hands of Enemies Vers 22. And I will plead against him with Pestilence and with Bloud He shews here what judgements God would bring upon Gog and his Armies judgements from beneath and judgements from above The first sort here are Pestilence and Bloud by the sword and slaughter The Hebrew is I will be judg'd with him by Pestilence and Bloud they shall declare that I am a strong and just God And I will rain upon him and upon his Bands c. an over-flowing Rain and great Hailstones Fire and Brimstone The second sort of judgements are Rain Hailstones Fire and Brimstone These words over-flowing showers and great Hailstones we had Chap. 13.11 13. In the 10. of Joshuah we read how God did cast down great Stones from Heaven upon the Amorites and slew more with Hailâ—tones then the Israelites slew with the Sword vers 10. To this place it 's conceiv'd our Prophet alludes foretelling that the Lord would deal with the Goggites as he did with the Amorites slâ—y them with extraordinary great Hâ—â—lstones from Heaven and not only so but with Fire and Brimstone which is poena damnatorum the punishment of the damn'd in Hell and was the punishment of Sodom and Gomorrha Some by these expressions understand manifold and grievous calamities which befell Gog and his and will not have them to be understood litterally that so the verification of them may fall upon Antiochus and his Forces who suffered very sad things for he was smitten by God with an incurable and invisible plague and torment in his bowels he fell from his Chariot and was bruised with his fall worms came out of his body in abundance his rottenness and stink was such as none could bear the same and while he was alive his flesh fell off for pain 2 Macc. 9. Let it be granted that these words are not to be taken literally but metaphorically for heavy judgements befalling Gog and his it will not follow thereupon that Antiochus was the man though he suffered such grievous things for it 's said of Gog that he should fall upon the Mountains of Israel he and all his Bands that he and his slain should have graves in Israel Ezek. 39.4 11. But as for Antiochus he dyed in his bed and that either in Babylon as 1 Macc. 6. or at Ecbatane in India as it 's 2 Macc. 9. Neither was there any such vast destruction of Antiochus Forces which came into Judaea under Lysias as these words hold out and is more clearly expressed in Ch. 39.12 Seven moneths shall the house of Israel be burying of them There must be a wonderful great slaughter which required so much time for their burial I conceive therefore that these words may be taken in the literal sense and are yet to be fulfill'd and that induceth so to judge is what you have Rev. 20.8 9. where it is said Satan shall gather Gog and Magog together to battail the number of whom is as the sand of the Sea and they went up on the breadth of the Earth and compassed the Camp of the Saints about and the beloved City and fire came down from Heaven and devoured them John saw this in Vision and spake of it as to come and puts it after the Saints rising and reigning a thousand years with Christ That time being expired some grand Enemies shall arise against the Jews and people of God whom he will destroy not only in an ordinary way but miraculously also by fire from Heaven First Observe When wicked men are plotting and attempting the ruine of the Church Gods wrath is kindled against them When Gog comes up against the land of Israel Gods fury comes up in his face Gog manifests himself to be an Enemy to Sion and God manifests himself to be an Enemy to Gog. Wicked men plot act proceed far oft-times and afflict the servants of God greatly but when they think to carry all God appears and that in fury In Nah. 1.2 it is said He reserveth wrath for his Enemies and when they declare their enmity against him and his he discovers his wrath against them Zerah had been long plotting against the Jews at last he comes against them with a thousand thousand and three hundred Chariots and thought to devour Asa his Army and Land in a day and whilest he had such apprehensions the Lord smote him before Asa and Judah 2 Chron. 14.8.12 Secondly Observe When mischief is intended against Gods people his love and indignation are manifested then his love to his people his indignation towards their Enemies In my jealousie and in the fire of my wrath have I spoken When Gogs Armies were to harm the Jews then was he jealous In jealousie there is ardent love and vehement indignation the one is towards his people the other towards them that wrong his people Zechar. 8. I was jealous for Zion with great jealousie and I was jealous for her with great fury He had strong love to Zion and great fury against the Enemies of Zion as a man hath ardent love to his wife and indignation against any should offer her violence God is jealous over his Church and therefore will never suffer it to be made a prey of by the wicked Gods love and indignation at such a time are so ardent that he swears he will be avenged on them that would wrong his Surely in that day there shall be a great shaking in the Land of Israel Gog and all his Forces shall fall Thirdly Observe The judgements of God are dreadful they affect all Creatures the Fishes of the Sea the Fowls of Heaven the Beasts of the Field all that creeps upon the Earth all men upon the face of the Earth shall shake Mountains Rocks Walls shall fall This judgement upon Gog shall be such as to astonish and trouble all sensible and insensible creatures so much of God shall be seen in it When the Lord destroyed Tyrus it was a dreadful judgement the Isles did shake at the sound of her fall the Princes of the Sea did tremble and were astonished Ezek. 26. But at the destruction of Gog Heaven Earth Sea all men other creatures shall shake There will be more of God seen in that judgement then in most before his presence power and severity will appear eminently in that Judgement it will speak aloud and fill the world with astonishment Fourthly Observe God can easily raise Forces against his and the Churches Enemies he can do it without any trouble I will call for a Sword against him throughout all my Mountains The Mountains of Israel were the Lords and all
Building and such a building as is fiâ—ly framed together and so framed together as to make a Temple all which could not be done without measuring Psal 45.10 11. Hearken O Daughter and consider and incline thine ear forget also thine own people and the Fathers house So shall the King greatly desire thy beauty for he is the Lord and worship thou him Here was measuring of the Church and fitting of her for her beloved So Rev. 11.1 John must measure the Temple of God and the Altar and them that worship therein All in the Church must be measured by the Word 2. Christ was in this Temple and did all therein and shew'd all to the Prophet as in reading the former this and subsequent Chapters is clear So in the Church Christ is there and doth all Col. 1.18 He is the Head of the Body the Church and the Head doth all All influence all dominion all direction is from him Christ is in the midst of the Golden Candlestieks and walks up and down doing and declaring what he pleases there Rev. 2.1 Chap. 21.3 Behold the Tabernacle of God is with Men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 3. In this Temple were Chambers Galleries and Stories noe above another as vers 6 and 16. of this Chap. and vers 3 and 6. of the 42. Chap. So in the Church there are several ranks and degrees of Officers and Members 1 Cor. 12.28 Ephes 4.11 There be Apostles Prophets Evangelists Pastors Teachers Elders 1 Tim. 5.17 Deacons 1 Tim. 3.8 So for Membes some are Babes 1 Cor. 3.1 some are little Children some Young men some Fathers 1 Joh. 2.12 13. In the Church of Christ fome are higher then others in gifts and graces 4. In this Temple were Posts and Pillars strong and great Chap. 40.9 10 14 16 21 24 26 29 〈◊〉 33 34 35 37 48 49. and Chap. 41.1 3 21. Chap. 43.8 Chap. 45.19 Chap. 46.2 In Solomons Temple there were Pillars Jachin and Boaz by which was noted God's establishment of the Temple and the strength that was in it 1 King 7.21 2 Chron. 3.17 And in the Church of Christ are Posts and Pillars James Cephas and John were Pillars Gal. 2.9 And was not Paul a great and strong Pillar who had the Care of all the Churches upon him 2 Cor. 11.28 Are there not many Posts and Pillars in the Church of Christ Of it also Chap. 44.13 45. Of the Most Holy place In the 4 vers it 's described to be 20. Cubits long and 20. Cubits broad parallel to the Sanctum Sanctorum in Solomons Temple 2 Chron. 3.8 Which was 20. Cubits broad and 20. Cubits long and 20. Cubits high 1 King 6.20 And though there be no mention of the height of this Most Holy place it 's propable it was of the same height with Solomon's as well as of the same breadth and length This was call'd the inward or inward house or house within 1 King 6.15 Ezek. 41.3 The Oracle 1 King 6.20 And the Most Holy place 1 King 7.5 the inner house the Most Holy place This place leads us to the consideration of Heaven which is the Most Holy Place Psal 20.6 Deut. 26.15 Heaven is Holy and God's Holy habitation and our happiness is there Into this place the High Priest entred once a year and made intercession for the people Heb. 9.7 And Christ is passed into the Heavens and there intercedes for his Heb. 9.24 Chap. 7.25 From the Most Holy place was the mind of God revealed Psal 60.6 God hath spoken in his Holiness in his Sanctuary or Most Holy place Some render it There God dwelt between the Cherubims and opened himself unto them Psal 99.1 Num. 7.49 Moses heard the voice of one speaking to him from off the Mercy Seat that was upon the Arke of Testimony from between the two Cherubims So from Heaven the Most Holy place God makes known his mind Nehem. 9.13 Thou spakest with them from Heaven Dan. 4.31 There fell a voice from Heaven So Mat. 3.17 Loe a voice from Heaven From thence came both Law and Gospel which is call'd the Word of God Rev. 20.4 In the Most Holy place the Glory of God appeared most between the Cherubims and in the Highest and Most Holy Heavens There the Glory of the Lord is most conspicuous most eminent among the Angels and glorified Saints Again they used to pray and lift up their hands towards the Most Holy place Psal 28.2 David pray'd and lifted up his hands towards the Holy Oracle that was the Most Holy place as is clear from 1 King 8.6 And do not the Saints in their Worship especially in prayer lift up their hands and eyes unto Heaven that Holy place Psal 141.2 Let my prayer be set forth before thee as Incense and the lifting up of my hands as the Evening Sacrifice Or this Most Holy place may prefigure the New Jerusalem which was to be so Holy that nothing staind corrupt and defiled might come there Ren. 21 27. There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of Life When Aaron entred into the Holy place he must be wash'd with water and be clad with Holy garments Levit. 16. And all those that enter into the New Jerusalem must be cleansed from their sin and clothed with righteousness Rev. 14.4 Those that stood with the Lamb were not defiled ones but such as were clothed with white robes Rev. 7.9 Vers 5 6 7. The side Chambers were in three ranks one above another and the breadth of the house increased upward there were winding-stairs and the higher they ascended the wider was the house Those in the Church are not all of one rank whether Officers or others some are of the lower rank some in the middle and some uppermost There be children young men and old men and the higher any get the more inlargement and greater breadth do they see in the things of God and this Temple and notwithstanding this difference among them there is a sweet harmony between them and they serve one another Vers 8. The foundations of the side-chambers were a full reed of six great cubits Of the great Cubit see before Chap. 40.5 Here was good measure In things belonging to the Temple the Lord should have not common cubit measure but the great-cubit measure Vers 9. The thickness of the Wall was five cubits The breadth or thickness of the Wall say some was so many cubits from the Wall of the House not so thick in it self But the Hebrew is The thicknâ—ss of the Wall was five cubits It was substantial and so should Temple-work be That which was left Quod derelictum domus saith Montanus the empty or void place locus derelictionis There will be some void and empty rooms in the Church of God Vers 10.
there was little light or lustre There But when Christ came the Oracles of the Heathen ceas'd and the Jewish shadows vanished and the earth shined with the glory of the Gospel Mat. 4.16 The people which sate in darkness saw great light and to them which sate in the region and shadow of death light hath sprung up When the Jews were under clouds and darkness then Christ came and brought the glorious Gospel to them When Christ was born Luk. 2.9 there was glory shone round about the shephards signifying that the glory of the Lord would fill the earth yea all the world Or this may refer to the destruction of Mystical Babylon and coming down of the New Jerusalem from Heaven for of the one it 's said Rev. 18.1 2. An Angel came down from heaven having great power and the earth was lightened with his glory And he cryed mightily with a strong voice Babylon is fallen c. And Chap. 21. of New Jerusalem it 's said v. 23. The glory of God did lighten it and the Lamb is the light thereof When these things be the earth will be fill'd and shine with glory 2. Ezekiel fell upon his face The lustre of Divine glory sense of his own frailty and weakness caused him to fall upon his face here I might inlarge but of this falling on his face was spoken Chap. 1.28 and the Observations rising thence are there to be seen The 4. thing concerning this glory is the resemblance of it vers 3. And it was according to the appearance of the Vision which I saw even according to the Vision that I saw when I came to destroy the City c. The Prophet being sent of God to prophesie the destruction of Jerusalem saith here when I came to destroy the City The Chaldee is when I prophesied then had he such a vision as this was Chap. 1. That which he declared to be done he saith he dâ—d The Prophet was in Babylon when the City was destroyed he did not put forth a finger towards destruction of it he onely prophesied against it So Jeremie was set over Nations and Kingdomes to root out to pull down and to destroy this he did by prophesying against them not otherwise The same Vision which at first appeared to the Prophet in a way of judgment appears now to him in a way of merit before it prefigured the destruction here the restauration of the Temple City and Land The Vision for outward appearance was like what he saw in the 1 8 9 10. Chapters but in the end and use totally differing from yea contrary unto the same There he saw God angry the glory departing from the Temple and going out at the East-gate Here he sees God smiling and the glory returning the same way it went out Here he beholds sweet reconciliation between God and the Church made up by Christ The 5. thing is the Receptacle of this glory and that was the Temple or House which had been measured vers 4. And the glory of the Lord came into the House This House or Temple as hath been shew'd before signified both the Body and Church of Christ for his Body-natural that was the Receptacle of glory Col. 2.9 Joh. 1.14 1 Tim. 3.16 For the Church his Mystical body that is a Receptacle of Glory also Isa 60.1 The glory of the Lord is risen upon thee And vers 19. The Lord shall be unto thee an everlasting light and thy God thy glory There is an estate of the Church to come wherein it shall be very glorious In Solomon's Temple there was glory but glory in a cloud 1 King 8.10 11. But in Ezekiel's Temple there was glory without a cloud a greater glory even such a glory as made the earth to shine This is the glory which the Saints look for and shall see in due time Rev. 21.3 Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God What is said of the Church is to be understood also of every believer who is a Receptacle of glory a Temple of the spirit of Christ and God 1 Cor. 6.19 1 Cor. 3.16 2 Cor. 13.5 Who ever Christ hath measured out to be a Temple shall receive glory 2 Cor. 4.6 God who commanded the light to shine â—ut of darkness hath shined in our hearts saith Paul to give the light of the knowledge of the glory of God in the face of Jesus Christ. The Gospel is a Glass in it we see the face of Christ and in his face the glory of the Lord and are changed into the same image from glory to glory 2 Cor. 3.18 It 's observable here that when the glory of God departs from a Church or people it 's not for perpetuity but for a season The glory went out of the Temple and City at the beginning of Ezek. prophesie but he saw the same returning before the end of his prophesie The Arke when taken by the Philistines caused Phinehas wife to name her Son Ichabod saying The glory of departed from Israel 1 Sam. 4.21 But after seven Moneths the glory return'd again to Israel Chap. 6. The Arke was sent home God caus'd it to return again Long have the Jews now been without an Arke and without glory but in due time the glory of the God of Israel will return unto them for Rom. 11.26 There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob. And when the scaling of the 144000. out of all the Tribes shall be Rev. 7. then shall they stand on Mount Sion with the Lamb and so the glory will be in the midst of them Rev. 14.1 The consequents of this Vision or Glory returning come next to be considered and the first is the Prophets raising vers 5. So the spirit took me up He was fallen upon his face as not able to behold the brightness of that glory appeared and being in that posture the spirit took him up In Chap 2.1 2. the Spirit spake to Ezekiel being down upon his face entred into him and set him upon his feet But here he took him up he dealt with him as a man doth with his friend fallen Hence springs this consideration that those are humbled and humble with sense of their own vileness and weakness through apprehension of glory and greatness shall soon be raised and comforted Sight of glory is an humbling thing Ezek. Chap. 1.28 And here again he was humbled upon that account he saw so much lustre in that glory so much greatness in the Lord that convinc'd of his own vileness and nothingness he falls down upon his face as being wholly unworthy to behold such a sight to partake of such mercy but presently the spirit being full of love bowels and compassion steps to him and takes him up He suffers him not to lye affrighted with glory or affected with misery but is a speedy comforter
transfiguration Peter and John saw it whch was a favour unto them to see such glory and the greater because none of the other Apostles did see the same The 4. Step is the Lords speaking unto him being compassed about with glory To have heard the voice of an Angel had been mercy but to hear the voice of the great and glorious God out of the Temple this was a height of mercy such as Moses had Exod. 33.11 The 5. and last Step is the presence of Christ he stood by him Here was another mercy and no mean one Christ In whom were hid all treasures of wisdome and knowledge Col. 2.3 So then here was the whole Trinity imploy'd at once about Ezekiel which was transcendent and superlative mercy Those are call'd to be agents in Temple-work have need of the whole Trinity help of the Spirit to raise or led them of a sight of glory to darken all humane and mundane glory before their eyes of hearing God speak that they may be taught of him and of having Christ present with them that they may be inabled to go through their work John in the Revel was led from mercy to mercy from vision to vision as appears throughout that book and especially in the 21. Chap. 1 2.3 c. The time will come when the Spirit will lead the Saints into the inner Court where they shall see the glory of God hear his voice and find Christ standing by them Vers 7 8 9. 7. And he said unto me Son of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever and my holy name shall the house Israel no more defile neither they nor their Kings by their whoredome nor by the carkeises of their Kings in their high places 8. In their setting of their threshold by my thresholds and their post by my posts and the wall between me and them they have even defiled my holy name by their abominations that they have committed wherefore I have consumed them in mine anger 9. Now let them put away their whoredome and the carkeises of their Kings far from me and I will dwell in the midst of them for ever The 2. part of this Chap. being the speech of God to the Prophet begins at the words read and in them we have 1. A promise of Gods abiding with his people and the effect thereof viz. Sanctification 2. A declaration of the cause why God formerly departed from them 3. A duty or charge laid upon them vers 9. The promise of Divine presence and continuance is partly in the 7. verse viz. in these words The place of my Throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever and partly in the 9. verse the last words of it viz. I will dwell in the midst of them for ever By the place of God's throne and of the soles of his feet is meant the Temple and City of Jerusalem where God had formerly dwelt Jer. 17.12 A glorious high Throne from the beginning is the place of thy Sanctuary it was God's Throne and it was the footstool of God 1 Chron. 28.2 It 's granted by all that Jerusalem having the Temple in it represented the Church of God under the Gospel in which the promise here is that God will dwell for ever The Christian Church shall have the presence of God in it and abiding with it for ever Mat. 28.20 I am with you always even unto the end of the world John fixes this presence of God in the New Jerusalem Rev. 21.2 3. When New Jerusalem came down from heaven then he heard a voice saying behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God So Chap. 22.3 The Throne of God and of the Lamb shall be in it There both God and Christ will be and dwell This sets out the great esteem God had of and the great complacency he had in Jerusalem he esteem'd it as his Throne and took delight in it as in his chiefest dwelling Isa 69.1 God saith Heaven is his Throne and earth his Footstool this is the honour he puts upon heaven and earth and the same he puts upon Jerusalem and now puts upon the Christian Church It 's his Throne his Footstool the place he esteems above all others the place he takes more complacency in then all others Such shall be the presence of the Lord in it that it shall be call'd Jehovah-Shammah that is The Lord is there Ezek. 48.1 And such shall be his content and delight therein that Jeremy tells you it shall be call'd the Throne of the Lord Jer. 3.17 At that time they shall call Jerusalem the Throne of the Lord and all the Nations shall be gathered unto it The effect of God's presence viz. sanctification is comprehended in these words My holy name shall the house of Israel no more defile neither they nor their Kings by their whoredome c. Of prophaning and defiling God's holy name was spoken Chap. 36.20 To let that pass the sense here is they shall avoid all things which do defile and sanctifie God's holy name they should keep the worsh p of God keep from idolatry and all arbitrary inventions of men which Jerome and Maldonate refer to the state of heaven ad Templum Coeleste and not to the Temple built after the Babylonian captivity because that was oft defiled by Antiochus Pompey and Titus and deserted by the Lord. Others refer it as is here said to that Temple because the Jews after their captivity did for ever hate idolatry and serve the true God though not in a right manner If these words do in part refer to the state of the Church after the captivity yet principally they refer to the state of it after Christ and that time too when New Jerusalem shall be extant for Anti-christ hath greatly defiled the holy name of God with his idols and will-worship but then nothing that defileth shall enter Rev. 21. 27. then shall be made good that in Zech. 14.21 In that day there shall be no more the Canaanite in the house of the Lord they shall be all true Israelites Nor their Kings by their whoredome By whoredome the Prophet understands Idolatry which is spiritual whoredome of which hath often been spoken Not onely the people but even Kings and Princes were given much to idolatry in Israel and in Judah they caused idols and altars to be set up in most places and countenanced them they imitated the very heathens and became like yea worse then them Ezek. 5.6 7. Chap. 16.47 2 King 21.2 3 4 5 6 7 9. It 's said of Jehoahaz or Jehoiakim and Jehoiakim that they did evil in the sight of the Lord according to all that their Fathers had done
Tribes written upon them Rev. 21.12 3. It s discribed from the compass of it ver 35. It was round about eighteen thousand measures Take measures for Cubits and then it was not above six Miles in compass but if we take them for reeds as divers do then the compass of this City is thirty two miles and almost an half But far short of the compass of the new Jerulalem that great City which was fifteen th◠〈◊〉 miles about for so many miles do twelve thousand furlongs amount unto both the City which John saw measured and that Ezekiel saw measured were four square comely firm and durable the Court is four-square Ezek. 40.47 the holy oblation was so Ezek. 48.20 and so was the City 4. It s discribed from the name verse 35. The name of the City from that day shall be Jehovah Shammah The Lord is there From the day of its building and inhabitation it shall be called so Many Cities have had glorious and significant names as Nicopolis Tit. 3.12 which signifies the Victorious City Nazareth Luk. 4.16 notes sanctified or separated Bethsaida Mat. 11.21 the house of fruits or meats Bethlehem Luke 2.4 the house of bread Jerusalem the Vision of peace but they fall short of this name Jehovah Shammah Some make the meaning of these words the name of the City shall be The Lord is there to be this that God would be in the City not that the City was or shall be ever called so as it is said of Christ his name shall be called Wonderful Councellor the Mighty God the Everlasting Father the Prince of Peace he was so but not called by those names and so this City it shall have God in it there present yet not be so named but I see nothing hinders but it may both be so called and have God in it and because God is there therefore to be so called The name Jehovah is a glorious and fearful name Deut. 28.58 Junius hath the words thus nomen gloriosissimum summe reverendum istud that name most gloriously and highly to be reverenced Bernard calls it Nomen Majestatium a Majestical name Philo lib. 3. de vita Mosis saith quod si quis nomen Dei blasphemaverit hominum deorumque domino abusus fuerit vel nomen ejus intempestive protulerit noxam luat capite and presently after Quomodo meretur veniam qui 〈◊〉 abutitur sanctissimo dei nomine tantum ad explendum sermonem non aliter quam prophanis vocibus Some observe that the Jews after their return from Babylon had such high reverential thoughts of the Name Jehovah that they thought it not fit to be pronounced but used the name Adonai in the stead thereof least it should be prophaned This glorious majestical and most holy name is given to this City What is meant by this City is of concernment to know Some by it understand Jerusalem litterally as it was rebuilt by the Jews after their return together with the civil state in which the Prince governed by civil Laws just Weights and measures but such a City as is here described was never built by the Jews after their captivity To let that opinion pass some do make this City Ezekiel saw to be a moddle and platform of that City the Jews who should be called converted and brought to their own land again should build and inhabit but because the Jews return to their own land is denyed by some questioned by many and doubted by most whither ever a City as that here is held out viz. of thirty two miles compass shall be built by them it is safest to interpret this City typically and in this sense Interpreters are not all of a mind for some make it to be a representative of Heaven and the amplitude or graces thereof others make it to be a representation of the Church under the Gospel in the former times thereof especially yet short of that City the Heavenly Jerusalem which John saw Chap. 21. for though this City and that agree in some things yet they differ in many I shall shew you some difference between them 1. The gates of Ezekiels City had no Angels to keep it in but at the twelve gates of Johns City there were twelve Angels to keep them Rev. 21.12 2. In Ezekiels City there was a Temple but in Johns there is none Rev. 21.22 3. The materials of Ezekiels Cities were inferiour to those of Johns which were gold pearl and precious stones Rev. 21.18 to 22. 4. The Waters of this City came from under the Threshold of the Temple and from the Southside of the Altar but Johns City had a pure River of Water of life clear as chrystal which proceeded from the throne of God and of the lamb Rev. 22.1 5. Ezekiels City had all trees for meat and medicine on both sides of the banks of the River Johns had one by the tree of life which bears twelve manner of fruits Rev. 22.2 6. The light and glory of Ezekiels City fell short of that which Johns had Rev. 21.23 for it had no need of the Sun nor of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 7. Ezekiels City was not half so great as Johns the one being onely eighteen thousand measures in compass and the other twelve thousand furlongs in length breadth and height Rev. 21.16 8. Johns City had a Wall of twelve foundations and in them the names of the twelve Apostles Ezekiels City had a Wall Chap. 40.5 but no names in it of Prophets or Apostles Now notwithstanding this City John saw the new Jerusalem exceeded that our prophet saw very much yet they both represent the Church of Christ here on earth and it will not be denyed but that they may in part represent it in Heaven By this City of Ezekiel I conceive is pointed out into us the glorious state of the Christian Church in the latter days it hath been a long time said to war under Antichrist and his instruments the breaches and ruines of it at this day are great and the face of such a City hardly visible but when the times of Antichrists destruction and the Jews conversion do come then shall this City be built then shall Sion be in her glory the Christian Church shall be then in a greater glory then formerly If the coming in of the Gentiles at first began the foundation of this City what will the fulness of the Gentiles be when that is come Rom. 11.25 but a glorious addition to this City and then when the fulness of the Jews shall be added to the Christian Church to this City what will that be but life from the dead vers 15. The perfecting of this City wherein shall be a Temple suitable which John minds us of Rev. 11.1 Where the Temple Altar and Worshippers are measured and its observable where there is mention of measuring and so building a Temple respect is had
his top was among the thick boughs The waters made him great the deep set him up on high with her rivers running round about his plants and sent out her little Rivers unto all the trees of the Field Therefore his height was exalted above all the trees of the field and his boughs were multiplied and his branches became long because of the multitude of waters when he shot forth All the fowls of heaven made their nests in his boughs and under his branches did all the beasts of the field bring forth their young and under his shadow dwelt all great Nations Thus was he fair in his greatness in the length of his branches for his root was by great waters The Cedars in the Garden of God could not hide him the Firre-trees were not like his boughes and the Chesnut Trees were not like his branches not any Tree in the Garden of God was like unto him in his beauty I have made him fair by the multitude of his branches so that all the Trees of Eden that were in the Garden of God envied him IN these seven Verses is set forth the power of the King of Assyria who is compared here unto a Cedar which is described First from its place it was in Lebanon ver 3. Secondly from its beauty it had fair branches ver 3. and was fair in greatness and length ver 7. Thirdly from the benefit of it it was a shaddowing shroud Fowls Beasts Men were advantaged by it ver 3 6. Fourthly from the height of it it was very high ver 3. higher then all the trees of the field ver 5. Fifthly from the thickness he had thick boughs ver 3. Sixthly from the cause of all these viz. the Rivers and Waters he was planted by ver 4 5 7. Seventhly from his transcendencie above all other Trees in the Field or Garden ver 5 8 9. Vers 3. Behold the Assyrian Some would have Pharaoh and the Egyptians to be understood by the Assyrian and produce Isai 52.4 for it where it s said my people went down aforetime into Egypt to sojourn there and the Assyrian oppressed them without cause that was Pharaoh and the Egyptians saith A lapide but Interpreters generally understand Sennacherib or Nebuchadnezzar and their people By the Assyrian therefore here is meant the King of Assyria whom diverse Expositors make to be Esarhaddon the third Son of Sennacherib of whom see Isa 37.38 He was King of Assur Ezra 4.2 call'd also the great and noble Asnappar ver 10. He was King of Assyria and Babylonia saith Vsher in his Chronologie Lavater makes him only King of Assyria Page 107. for he saith Ben-Merodach the Governor of Babylon observing that his two Brethren who slew their Father viz. Adramelech and Sharezer lying in waite to dispossess Esarhaddon of the Kingdom he made war upon him overcame him and so rejoyned the Assyrian Kingdom to the Babylonian Whether him Sennacherib or Nebuchadnezzar it was a King of Assyria who was great and powerfull A Cedar in Lebanon That is as a Cedar in Lebanon Lebanon was a great and large Mountain in Canaan full of Cedars and this King of Assyria is likened unto the chiefest of them With fair Branches These Branches were not his Sons and Nobles but the several Provinces belonged unto the Kingdom of Assyria over which his Princes and Nobles did reign Himself was the Cedar these the Branches or Arms. And with a shadowing shroud The word for shroud is Chorash which Montanus renders Caedua Sylva Buxtorf saith its Virgultum densum implexum faciendae umbrae commodum shoots sprouts so thick and intangled together as that they make it shadowie The Septuagint hath the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick in the covering this Tree did afford cover and shade to others Of an high stature his top was among the thick bowes The King intended Ezek. 17.6 was like a Vine of low stature but this King was like a Cedar of high stature glorious great and renown'd so high that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his top was in the midst of the clouds like the tree Dan. 4.20 whose height reached to Heaven Vers 4. The waters made him great Some Trees prosper best in dry places some by the waters side the moisture they draw thence makes them to spread and flourish Psal 1.3 The Tree being here Metaphorical so are the waters waters signifie sometimes afflictions Psal 32.6 sometimes wholesome and good doctrine Isai 55.1 sometimes people Rev. 17.15 here riches power victories and such things quibus augenter splendescunt imperia The Assyrian wealth Provinces Victories were as water to his Roots and made him great The deep set him up on high with her Rivers running round about his plants His vast Treasure like a deep not to be drawn drie raised him to such an height as waters do a Cedar He did abound with plenty of all things As Plants which have rivers running round about them do grow and spread so did the King of Assyria and his His riches and greatness were like an Ocean and the Provinces as so many Rivers brought in wealth continually which supplyed them and others And sent out her little rivers unto all the trees of the field Some Commodities some parts of the Assyrian Treasure were derived to other Nations Princes and People or his own Subjects had some share with him in his wealth and greatness all at home and many abroad which were the Trees of the field gained by the Assyrian waters Vers 5. Therefore his height was exalted above all the trees of the field There were diverse Trees in the field which were high many Kings and Princes who were great but the Assyrian was the highest the greatest Cedar and Monarchie then in the world His waters exceeded theirs and they derived moisture from him His boughs were multiplied and his branches became long The boughs and branches of this metaphoricall tree were the Provinces and Countries belonged to the Assyrian Monarchie which were many and extended far even to Media Eastward to Mesopotomia Westward to Armenia minor Northward and to Susiana Southward Because of the multitude of waters when he shot forth Where there is much water and moisture at the root of a Tree there the branches and boughs do shoot forth faster and further then where its wanting The Assyrian having multitude of waters viz. Treasure enlarged his Empire and borders thereby Vers 6. All the Fowls of heaven made their Nests in his boughs By Fowls of Heaven some understand the Nobles and great Ones they built them habitations in his Provinces and Dominions which they peaceably enjoyed as Fowls do their Nests in the boughs of high trees And under his branches did all the beasts of the field bring forth their young By Beast of the field A lapide intends the vulgar and more barbarous sort of people The sense is that all kinds of people noble and ignoble rich or poor weak or strong were in safety and
of the land and all the people of the earth are gone down from his shadow and have left him Vpon his ruine shall all the Fowls of the Heaven remain and all the Beasts of the field shall be upon his branches To the end that none of all the Trees by the waters exalt themselves for their height neither shoot up their top among the thick boughs neither their trees stand up in their height all that drink water for they are all delivered unto death to the neither parts of the Earth in the midst of the children of men with them that go down to the pit Thus saith the Lord God In the day when he went down to the Grave I caused a mourning I covered the deep for him and I restrained the floods thereof and the great waters were sâ—â—â—â—â— and I caused Lebanon to mourn for him and all the trees of the field fainted for him I made the Nations to shake at the sound of his fall when I cast him down to hell with them that descend into the pit and all the trees of Eden the choise and best of Lebanon all that drink water shall be comforted in the nether parts of the earth They also went down into hell with him unto them that be slain with the Sword and they that were his Arm that dwelt under his shadow in the midst of the Heathen HAving set forth the greatness and Glory of the King of Assyria in the former Verses under the Allegorie of a Tree here he comes to shew the cutting down and destruction of this Tree with the causes events and end thereof Vers 10. Because thou hast lifted up thy self in height These words are an Apostrophe to the King of Egypt as Junius and Piscator observe Here is a sudden interruption and turning of the Speech unto Pharaoh who was proud and haughtie like the Assyrian God by this gives him a hint to look to himself and so turns again to the Assyrian And he hath shot up his top among the thick boughs He that is the King of Assyria he was growne very high and so high that his heart was lifted up in his height propter altitudinem suam saith Piscator by reason of his height his height heigthned his Spirit he thought himself to have aliquod numinis in him and fit to be worshipped Vers 11. I have therefore delivered him into the hand of the mighty one of the heathen The Hebrew is future I will deliver him and so Munster reads it For the better understanding of these words we must know that the Kingdom of Assyria and Chaldaea were distinct The Metropolis of Chaldaea was Babylon the Metropolis of the Assyrian was Ninive the ten Tribes were carried away by the Assyrians the other two Tribes by the Chaldaeans Dissentions arising between these two God delivered the King of Assyria into the hands of the King of Chaldaea who was Nebuchadnezzar as Expositors say and is here call'd the mighty one of the Heathen he subdued all Assyria and made that and Chaldaea one Empire and afterwards the people were called sometimes Assyrians sometimes Babylonians sometimes Chaldaeans Polanus and others interpret these words of Esarhaddon who after Sennacherib was King of Assyria Isa 37.38 Whom God delivered into the hand of Berodach-baladan or Merodach-baladan being then King of Babylon Isa 39.1 2 Kin. 20.12 Who is here called the mighty One of the Hethen the Hebrew is be ia d el goijm into the hand of the God of the Nations so Montanus renders the words now whether Berodach-baladan were such a God or mighty One of the Heathen is doubted because he was but Praefectus Babyloniae He shall surely deal with him In Hebrew its he shall by doing do with him that is celeriter absque sudore saith Chrolampadius he shall without difficulty or delay deal with him he shall deal with him according to his own mind do what he lift unto him he shall take away his life and kingdom from him This and the former word is future put for preter Tenses which is usual among the Hebrews I have driven him out for his wickedness The word for to drive out is gerash which notes not only a simple ejection a bare driving out but a disgrace â—â— one such a casting or driving out as is with disgrace as when a wife is divorced she is judged unworthy of Bed Board or Cohabitation Gen. 3.24 God drove out the man that was with disgrace and so here I have driven him out with disgrace for his wickedness Vers 12. And strangers the terrible of the Nations have cut him off and have left him Here he shews the ruine and downfal of the Cedar which was so high and extended its boughs so far strangers the terrible of the Nations that is the Chaldaeans who were cruel and merciless Jer. 6.23 they cut him off the King of Assyria and left him not affording the honor due to a dead King Vpon all the Mountains and in all the Valleys his branches are fallen and his boughs are broken by all the Rivers of the land When great trees are cut or blown down then the branches or arms are broken and pul'd off When the King of Assyria was slain his Princes Nobles Provinces and people all suffered with him some were slain upon the Mountains some upon the Valleys and by the Rivers all the land over there were dead and slain persons And all the people of the earth are gone down from his shadow and have left him Those which formerly were his Confederates and depended much upon him for Counsel and help seeing him ruined by the Chaldaeans they fell off and would not assist him or divers of his own seeing how things went with him deserted him Vers 13. Vpon his ruine shall all the Fowls of the heaven remain and all the beasts of the field shall be upon his branches When a Tree is pull'd up or cut down the fruit leaves and branches gone there remains the body or Trunk deformed and spoiled of its beauty and glory that 's the ruine so here the King of Assyria being taken and slain his Crown Glory and Greatness laid in the dust his dead body was the ruine and now the Fowls of Heaven the Nobles and great Ones of Chaldaea and all the Beasts of the field the meaner sort made a Prey of him and his him they scorn'd and vilified and what was his they seiz'd upon Lavater saith his body lay unburied that Crows Ravens Vultures and such like Flesh-Fowls fed upon it Vers 14. To the end that none of all the trees by the waters exalt themselves for their height neither shoot up their top c. This too sets out the end of Gods heavy Judgments upon the King of Assyria that other trees seeing Gods dealings with that high Cedar for its pride and loftiness they might take heed of exalting themselves Men grown great are apt to grow proud Trees by the waters that is men abounding
see the sword come and blow not the Trumpet and the people be not warned All watchmen are not faithfuil some are sleepy and careless they see not the sword coming some are perfidious they see it coming but blow not the Trumpet they warn not the people and what then If the sword come and take away any person from among them That is if any man being not warned by the watchman shall be surprized and cut off as frequently in such cases it is his bloud will lye upon the watchman The Hebrew for any person is a soul if the sword come and take a soul from them He is taken away in his iniquity He is found in his sin and is cut off for his sin most Interpreters render the words propter iniquitatem suam for his iniquity He was wicked and for his wickednesse justly cut off But his bloud will I require at the watchmans hand Here is the punishment laid down of an unfaithfull watchman through his sleepinesse negligence or treachery a soul is taken away a man is slain by the adversary who if the watchman had given warning might have lived and therefore because he did not he is guilty of the mans bloud and must answer for it at his hands will God require it Vers 7 8 9. So thou O son of man I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth and warn them from me When I say unto the wicked O wicked man thou shalt surely dye if thou do not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his bloud will I require at thine hand Neverthelesse if thou warn the wicked of his way to turn from it if he do not turn from his way he shall dye in his iniquity but thou hast delivered thy soul IN these words the Lord applies the former similie of a political watchman unto the Prophet So thou O son of man c. and these 3 verses are the same with the 17 18 19. verses of the 3. Chapter of this prophesie Vers 7. I have set thee a watchman I have given thee to be a watchman unto the house of Israel that thou shouldest look about search the Scriptures find out what is evill sinful and what 's the punishment due thereunto what wrath God hath revealed from Heaven against all unrighteousnesse and tell the people thereof Therefore thou shalt hear the word at my mouth Thou must not speak of thine own head or out of thine own hearr but thou must take all up from me either what I have given out by Moses and other Prophets already or what I shall give out immediately to thy self Thus Habakkuk did Ch. 2.1 I will stand upon my watch and set me upon the Tower and will watch to see what he will say unto me He would have the word from Gods mouth And warn them from me Thou must not warn them in thine own name but in my name whose Prophet thou art whose words thou hast received and who hath impowered thee to tell men of their sins and dangers Vers 8. When I say unto the wicked O wicked man thou shalt surely dye Where God sayes so is hard to find in all the book of God You have not O wicked man thou shalt surely dye but in generals there 's that is equivalent as the soul that sins shall dye The wicked shall be turned into Hell Vpon the wicked he shall rain snares fire and Brimstone and an horrible tempest And the wrath of God is revealed from Heaven against all unrighteousnesse of men These and such other places are Tantamount If thou dost not speak to warn the wicked from his way When the watchman sees a wicked man in a wicked way as in a way of drunkenness whoredom idolatry oppression or any profanesse he is to warn him and tell him of the danger of his wayes if he through fear or favour incogitancy or carelesnesse neglect to do it the danger is great That wicked man shall dye in his iniquity The wicked man might object and say Why should I dye I was never warned by the watchman he saw me daily living in such courses and had he told me the danger of them I should have considered my wayes and turned from them This Objection is answered Thou art a wicked man thou hast lived in iniquity and now thou shalt dye in and for thine iniquity the light of Nature the dictates of thy Conscience the example of others might have taught thee to have done otherwise though the Prophet have neglected his duty thou shalt suffer for thy sins and he for his His bloud will I require at thy hand I set thee to be a watchman over him to observe his wayes to tell him of his sins to invite and provoke him to repentance by promises of mercy and threatning of my judgements that so he might have been saved but because thou wast unfaithfull and didst not thy duty he is lost and his bloud will I require at thy hands and recompence it upon thine head Vers 9. Neverthelesse if thou warn the wicked of his way to turn from it If thou be faithful in thy place and tell the wicked of his sins calling upon him to turn from them unto me the living God if this hath been thy care and practice thou hast done well He shall dye in his iniquity but thou hast delivered thy soul What ever befalls him death temporal or death eternal thou hast freed thy self and shalt nor be responsive for him at all his bloud shall be upon his own head and not upon thine First Observe Wars come not upon any people casually but by the providence of God When I bring the sword upon a Land It s God calls out the sword and causeth it to come he is the Lord of Hosts and Commissions Armies to make invasions where he please Secondly Observe In case of common danger the people have liberty and power to set up a politicall Officer for their good and safety When the sword is coming upon the Land if the people of the Land take a man of their Coasts and set him up for their watchman God expects they should do it and approves of it done they do not their duty unless they do it they must not stay till those in authority do it the Land may be invaded many lose their lives upon that account but it s their priviledge and in their power presently to appoint a man who may discover danger and give them notice of it Every man is a part of the whole and when that is indangered every one is to put forth himself to the utmost for security thereof Suprema lex est salus populi Thirdly Observe That in the Ecclesiastick State its Gods Prerogative to set up Offices and Officers Son of man I have set thee a watchman unto the house of Israel He might not set himself a
another to hear what word the Lord gave out to the Prophet and they come being excited one by another and sit before the Prophet as Gods people they attended to what he said as if they meant punctually to observe the same but they did not do what he said their hearts were not in the business what worshipping was this of God to give him an ear and the world their heart So to speak against the Prophet behind his back and to speak fair shew much love to his face was not this hypocrisie did they not carry it religiously towards God and cunningly towards the Prophet However they carryed it the Lord saw their hypocrisie and discovered the same The Scribes and Pharisees wore long robes made long prayers and under pretence of them devoured widowes houses but the Lord Christ knew their hypocrisie and made it known though religiously and craftily carryed Matth 23. Fourthly Observe Many hearers pretend much love and kindnesse to the Prophets and yet behind their backs afford them not a good word When these Jews came to the Prophets house they shew'd much love with their mouths but when they were by the walls and at their own doors they shew'd as much ill will with their mouths they spake against him they slandered him they disgraced him out of the same mouth came bitter and sweet The Jews and Herodians pretended much love to Christ and said Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the persons of men tell us therefore what thinkest thou is it lawfull to give Tribute to Caesar or no Matth 22.16 17 18. Here they shewed much kindness with their mouths when there was gall and bitterness in their hearts Fifthly Observe When men draw neer to God in any duty of his worship he principally looks which way the heart stands whether that be real and towards him Their heart saith God goeth after their covetousness It went not after the word after God himself Isa 29. This people draw neer me with their mouth and with their lips do honour me but have removed their hearts far from me When their bodies were in the Temple their hearts were in their shops when their lips were speaking to God their hearts were conversing with the creatures Gods eye was upon their hearts The heart is the principal part in man and its the principall thing God aims at Prov 23.26 My son give me thine heart not thy hatt thy hand thy tongue thy foot but thine heart Whatever he hath without the heart is nothing but having the heart he hath all whatever is wanting let the eye be wanting a man is blind let the leg be wanting a man is lame let the whole body be wanting a man is sick yet if God have the heart he hath all Delilah had Sampsons bodily presence yet that sufficed her not because she thought she had not his heart Judg 16.15 How canst thou say I love thee when thine heart is not with me God hath no love from us nothing of us when our hearts are not with him Sixthly Observe Men have carnall hearts in spiritual duties These men were hearing Ezekiel prophesie and whilest they were hearing their hearts went after their covetousness the word was in their ears and the world in their hearts Ezekiel tells them of the things of God and they mind the things of the earth To be earthly minded at any time is blameable Phil 3.19 but to be so in spiritual things is grievous it s a despising a debasing of them when the things of God of Christ Heaven Salvation Life Grace and Glory are presented unto us which should take up our thoughts abundantly affect our hearts powerfully for us then to mind the dust sticks straws and pebbles on the earth to have our hearts upon them this is Zimmah a great wickedness horrible ingratitude Rom 8.6 To be carnally minded is death it argues a dead soul it tends unto death and ends in eternall death Seventhly Observe Covetousnesse is a sin adheres to Professors These that came to hear the Prophet and sat before him as the people of God their hearts went after their covetousness they had hearts exercised with covetous practices as it is in 2 Pet 2.14 The Pharisees made profession of religion they were hearers of Christ but the Text saith they were covetous Luke 16.14 Judas an Apostle and follower of Christ had a covetous heart and sold his Master for 30 pieces of silver Mat 26.15 Demas forsook Paul having loved the present world 2 Tim. 4.10 While he was with Paul his heart was in the world John seeing this evill incident to Christians disswades them from the love of the world by a strong argument 1 John 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him He doth not know God to be his father and love him as a Father that loves the world he may think say and swear that he loves the Father but the Spirit of truth saith The love of the Father is not in him Let Christians therefore take heed of this sin for besides that it argues the love of God is not in us it choaks the seed of Gods word which should beget grace in us Matth 13.22 it makes us idolaters Eph 5.5 yea Covetousâ—esse unfits us for Church communion 1 Cor 5.11 it shuts us out of Heaven 1 Cor. 6.10 it exposes us to wrath Col. 3.5 6. to Gods hatred Psal 10.3 to a curse 2 Pet. 2.14 Verses 32 33. And lo thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not And when this cometh to passe lo it will come then shall they know that a Prophet hath been among them Vers 32. Thou art unto them as a very lovely song THe Hebrew is Ceshir agavim sunt canticum amantium as a song of Lovers so the word is rendred Jerem 4.30 Thy lovers will despise thee it s the same word Lovers have delightfull songs to please their ears and pass away time so the Prophets preaching was delightfull unto them to hear but as in musick and singing there is nothing comes of it when done so they heard the Prophet but nothing came of their hearing The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the voice of a Psaltery which was an instrument to sing unto The French is Comme une chauson de plaisanterie as a song of jesting or scurrility which greatly affect carnall hearts Some render the words eris illis canticum subsannatorum thou wilt be to them a song of scoffers that is however they seem to be greatly pleased and affected with thy prophesying yet in their hearts they laugh at thee and deride thee Of one that hath a pleasant voice and can play
and beastly dispositions of men to cease and they should become meek and gentle according to that in Isa 11.6 where it s said That in the dayes of Christ the Wolfe shall dwell with the Lamb and the Leopard shall lye down with the Kid. Wolves and Leopards are creatures most fierce and cruel especially against Lambs and Kids yet God would so alter the nature of these that they should live and lye down together he would make the most fierce rugged cruell men to become mild and sweet and to converse with them that were for disposition Lambs and Kids Junius sense of the words is this That the Lord would take away or restrain every hurtfull thing he would not suffer his people to be infested or if they were they should not be damnified by those infestations And they shall dwell safely in the wildernesse and sleep in the woods These are proverbiall speeches setting out the great security the Flock of God should have under Christ Where there are no wild beasts in the Wilderness or the Woods there the Sheep feed and rest without all fear they are most secure and Gods people under the Gospel and Christ have the greatest security The word for safely is Labetach in fiducia or Confidenter as Montanus renders it that is confidently they shall be free from the fear of all enemies both Corporal and Spirituall Satan shall be cast into the bottomlesse pit Rev 20.2 3. and all other enemies brought to such a condition as that they should not cause fear Jerem 23.4 The Jews because they see not such security for themselves any where do therefore deny that Messiah is come for when he comes he shall make a Covenant of peace and they shall be in safety even in Wildernesses and Woods because there shall be no enemies no evill beasts to take away or hinder their peace Though when the Lord Christ the true Messiah came there was an universall peace through the world it being at that time when the taxing was in Augustus dayes Vid. Sanct in Isa 2.4 Luke 2. and though the wars after were not so much as before yet I conceive there is a time when this prophesie shall be more fully compleated for every prophesie of Christ was not fullfilled when he came in the flesh but many were to be fullfill'd in after times among which this was one The Jews were mistaken concerning Messiahs coming but not much concerning this prophesie First Observe The infinite goodnesse kindnesse and condescension of God who will enter into Covenant with sinners with any of the children of men Doth not the Scripture say Verily every man at his best estate is altogether vanity Psal 39.5 and why should the Lord who is an infinite excellency infinitely distanced from all creatures and vanity enter into Covenant with man what did he see in these Jews or in the Gentiles to awaken rouze and draw out his heart unto such a work if stubbornness ignorance unbelief idolatry oppression and such like might induce him thereunto these abounded both in Jew and Gentile there was nothing but Gods own goodness grace and mercy to cause him so to condescend as to make a Covenant with man and such a Covenant as a Covenant of peace This should First Raise up our spirits and hearts to admiration that an infinite holy glorious and great God should mind converse and make Covenant with dust and ashes Psal 144.3 Lord saith David what is man that thou takest knowledge of him or the son of man that thou makest account of him David wondered that God should take notice of especially make account of so mean a thing as man is as himself was though a King and Prophet Secondly Indear us greatly unto him When high Ones stoop unto those that are low and mean it gains much upon their hearts and indeares them abundantly unto them When David condescended to Abigail to take her to wife it affected her greatly and indeared her unto him not a little as you may see 1 Sam 25.41 Thirdly Make us faithful unto God Is he pleased to make a Covenant with man and shall not man be faithfull unto him a wife should not be unfaithful unto her husband and break Covenant with him though he be but a little above her how much lesse should man break Covenant with God who is so much above him God complains in Hosea 6.7 saying They like Adam have transgressed the Covenant I condescended to Adam and made a Covenant with him yea I condescended to them and made a Covenant with them but they both proved unfaithful father and posterity they transgressed the Covenant Fourthly Cause us to be free and chearful in our obedience unto God When so great a God shall so graciously condescend unto us as to enter into Covenant with us and that a Covenant of peace should it not make us run in his wayes and serve him with gladness of heart Secondly Observe That men through sin are at distance from and enmity with God I will make a Covenant of peace with them What needed a Covenant of peace if there had not been war between God and man Man being apostatized from God through Adams fall lived in enmity to God Rom 8.7 The carnall mind is enmity against God for it s not subject to the Law of God neither indeed can be Men by nature have carnal minds oppose God his Laws and wayes and therefore Rom 1.30 they are said to be haters of God and in Psal 5.5 God is said to hate them Thou hatest all workers of iniquity There was such hostility between God and man as that there was no approach for man to God without a Mediator and such a Mediator as could make satisfaction to divine justice being offended Col 1.21 You that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled The Colossians as well as others were once at a great distance from God and enemies to God and wherein lay their enmity in their minds and how did that appear by wicked works they plotted contrived and did such things as declared them to be enemies to God and being so they durst not appear before God But Thirdly Observe God by Christ hath been pleased to take away this enmity and to reconcile sinners unto himself 2 Cor 5.18 All things are of God who hath reconciled us to himself by Jesus Christ It s Christ hath paid the price of our redemption he hath satisfied his justice fully and delivered us from wrath to come 1 Thessa 1.10 It s by Christ the Mediator that reconciliation is made neither Angels nor men could do that work it was a work for one that had more worth in him then all Angels or men Coloss 1.19 20. It pleased God that in him all fullnesse should dwell that so by him he might reconcile all things to himselfe by him whether they be things in earth or things in Heaven By him is twice in the
verse that we may see by whom the enmity was taken away and from whom the reconciling virtue came even from the Lord Christ whose bloud made the attonement Ephes 2.13 14 15 16. How should this teach us to honour and prize the Lord Christ by whom so difficult so great and glorious a work was wrought Fourthly Observe Those that are received to God by the mediation of Christ shall be preserved from all hurtfull things receive all good things needfull and enjoy much security When men are in the Covenant of peace then God will cause the evill beasts to cease out of the Land then no creatures no enemies no Devils shall do them harm Job 5.23 Pro 16.7 Rom 16.20 Then there will be a communication of all good things needful they shall dwell in the wildernesse there they shall have blessings so as they shall not be put to remove their dwellings for want Psal 34.9 10. Psal 23.1 Psal 84.11 Then shall they dwell safely in the wildernesse and sleep in the woods nothing without or within shall create any fear or cause any solicitousness in them they shall have perfect peace and be as in the suburbs of Heaven Jer 23.4 Verses 26 27. And I will make them and the places round about my hill a blessing and I will cause the showre to come down in his season there shall be showres of blessing And the tree of the field shall yeeld her fruit and the earth shall yield her increase and they shall be safe in their Land and shall know that I am the Lord when I have broken the bands of their yoke and delivered them out of the hand of those that served themselves of them IN these verses as in the former the Lord promises sweet mercies unto his people First A blessing in generall vers 26. Secondly Particular blessings and they are these 1. Seasonable showres from Heaven vers 26. 2. Fruitfullnesse of the earth and that both of the Trees and Land vers 27. 3. Safety ibid. 4. Acknowledgement of God ibid. 5. Freedom ibid. Thirdly The time when all these shall be ibid. Vers 26. I will make them and the places round about my hill a blessing The Jews being in Babylon were for a proverb a reproach a taunt and a curse Jer 24.9 Chap 25.18 Chap 29.18 but God would roul away their reproach and make them a blessing The Chaldee is erunt benedicti they shall be blessed its usuall in Scripture to put the Abstract for the Concrete as Gen 12.2 Thou shalt be a blessing the Vulgar there is benedictus thou shalt be blessed take the word blessing here for the Concrete and the sense is they shall be blessed with abundance and variety of blessings they shall be happy and prosperous in all things but take the word as it is in the Abstract a blessing the sense is they shall be a blessing unto others they shall be a blessing unto the Nations as they were a curse in the Nations so they should be a blessing unto them Zech 8.13 It shall come to passe that as ye were a curse among the Nations O house of Judah and house of Israel so will I save you and ye shall be a blessing that is a blessing unto the Nations round about them The word Hill must be interpreted before we can well understand this place By Hill is meant Mount Sion where the Temple was and Jerusalem there God recorded his Name set up his Worship and therefore saith My Hill Now these were Types of Christ and the Church in his time as the Jews therefore came out of Babylon and other places to Mount Sion to Jerusalem and the Temple when rebuilt so to Christ and the Evangelicall Church Gentiles flocked out of several Nations and so the Church and Members of it were a blessing unto them as Mount Sion and the Inhabitants of it together with them dwelt round about it in Judaea or Canaan were a blessing unto the Nations The blessing here I conceive principally referrs to spiritual blessings he spake before of a Covenant of peace wrought by Christ and now of blessings they should have by him the Church under Christ should be blessed with all spiritual blessings according to that Ephes 1.3 And I will cause the showre to come down in his season The word for Showre is Geshem which notes a great and vehement rain as Kirker saith even such as shakes the earth Most make it signifie a strong rain but Ramban a gentle rain be it great or gentle God would give them rain in season In Deut 11.14 you read of the former rain and the latter rain the former rain was in October or September which was upon the sowing of their Corn and this rain came moderately Joel 2.23 That so the Corn might swell with moisture root and grow Lente descendebat ut semina terris imprimerentur imabuerenter humore ad gorminationem Martin the latter rain was in the first month as Joel 2.23 that which we call March though some others put it in May and it was ut grana turpida redderet to make the ear full their harvest was sooner then ours their Countrey being hotter Under these showres Heavenly things are figured unto us as in Deut 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender hearb and as the showres upon the grasse Here Heavenly Doctrine is likened unto rain dew showres and in our Prophet is set out by showres Heavenly Doctrine and influences of the Spirit which do make Gods people fruitfull in all good works as the rain doth the earth and trees in all kind of Hearbs Corn and Fruit. In Christs time there were many such showres he rained Heavenly ones oft upon the people In 2 Pet 2.17 Jude 12. false teachers are said to be Wells without water and Clouds without rain but Christs Apostles were Wells full of water and clouds full of rain and by those did Christ water divers persons and places There shall be showres of blessing The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain of blessing or blessed rain Piscator renders the words Erunt pluviae largissime there shall be plentifull rains They may be call'd showres of blessing because they are from the blessed God have a blessing in them and benefit them they fall upon some rains are so great that they do much harm and little good these should not be such they should be seasonable and moderate they should have Heavenly Doctrines and blessings seasonable and as they were capable of them Vers 27. And the Tree of the field shall yeeld her fruit After the Heavens have sent forth their showres the Trees and earth do send forth their fruit Not only the Tree of the garden but the Tree of the field being watered brings forth The Hebrew for Tree is Etz which signifies any wood and Synecdochically a Tree because it is wood And the earth
Gods people are in the safest condition of any they have promises of protection and security from all their enemies from those without and those within They shall no more be a prey to the Heathen that is those without he Nations abroad in the world Neither shall the beasts of the Land devoure them that is none within none of them among whom they dwell not the Magistrates not the Prophets nor the base and vile ones of the earth none shall harm them none shall make them afraid but they shall dwell safely Not to be harmed by the beasts of the Land is mercy but not so much as to be made afraid by them is greater mercy None under Heaven are in so good a condition for protection and safety as Gods own people Job 11.18 19. Thou shalt take thy rest in safety Also thou shalt lye down and none shall make thee afraid Job himself and all he had should be in safety free from fear and danger Jer 31.10 Hear the word of the Lord O ye Nations and declare it in the Isles afar off and say he that hath scattered Israel will gather him and keep him as a Shepherd doth his flock Here the Lord makes Proclamation to the Nations and layes it upon them to make it known to others that he would have a special care of Israel that is his people and keep them as a Shepherd doth his flock he would not suffer the Wolves Lyons Bears Dogs to hurt them or make them afraid Isa 27.3 Least any hurt the Lords Vineyard he will keep it night and day he will not slumber nor sleep but alwayes watch over it his care for his is the same in the night when wild beasts are abroad as in the day when they lye hid in their dens Psal 31.20 Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavillion from the strife of tongues Gods people are hidden Ones and so secured from the harm of enemies hands and tongues Vers 29. And I will raise up for them a plant of renown and they shall no more be consumed with hunger in the Land neither bear the shame of the heathen any more This verse speaks out the goodness of God unto his Flock abundantly in positive and negative mercies he would raise up for it a plant and that of renown and he would free it from hunger and shame And I will raise up for them The words may be read thus For I will raise up for them and so be a reason of what went before viz They shall no more be a prey to the Nations nor be devoured by the beasts of the Land but dwell safely without fear for I will raise up a plant of renown for them It s true the Hebrew Particle Vedoth sometime signifies for as Psal 60.11 Give us help from trouble for vain is the help of man Veshaveh is the word Ve is there for â—o Isa 64.5 Behold thou art wroth for we have sinned Ve is rendred for But the Prophet here is reckoning up variety of promises mercies and benefits which the Lord makes to and would bestow upon his people and therefore Ve or Va is here Copulative continuing the ceries of mercies and promises And I will raise up You are like plants pluckt up by the roots scattered here and there like dry branches but I will raise up a plant for you even a Plant of renown The Hebrew is Mattah lesem A plant for name the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A plant of peace the Chaldee is Plantationem ut permaneant A plantation that they may remain the Vulgar is germen nominatum A noble sprigg or plant Vatablus hath it Plantulam celebri nomine A plant of a famous name that should bring glory and renown unto them Iren. saith Plantam ad celebritatem A plant for fame Piscator turns the words thus Plantam nobilem A noble plant Campadius and Lavater are to this purpose Plantationem or plantam in nomen A plant for name or renown as both the French and our Translation is This Plant of renown is by some Expositers interpreted to be the Christian Church gathered out of all Nations and planted in Christ which Isa 61.3 is call'd The planting of the Lord Isa 60.21 The branch of his planting Others do expound it of Christ so doth Jerome Theodoret and divers later Expositers we may take in both Christ and the Church which springs up out of him but chiefly Christ is presented to us by this plant of renown which is the same with that in Jerem 23.5 where it s said I will raise unto David a righteous branch and a King shall reign and prosper he shews whom he means by that righteous branch viz Christ who was to be King and to execute judgement and justice in the earth So here the plant of renown is the righteous branch God would raise the one and the other Hence Isa 53.2 he is said To grow up before him as a tender plant and as a root out of a dry ground God planted him in Sion and he came from Joseph and Mary who were like dry ground and he is oft call'd the Branch and Branch of righteousnesse and Branch of the Lord Zech 3.8 Jerem 33.15 Isa 4.2 In that day shall the branch of the Lord be beautifull and glorious or beauty and glory as the Hebrew is It s evident Christ is the plant or branch and not simply so but a plant of renown that which makes men renowned is something extraordinary what is common extends not far neither procreates renownednesse but when things are beyond or above the common course of things then they spread and beget fame now Christ had extraordinaries not a few First His conception and birth were extraordinary Isa 7.14 Matth 1.18 20. Luke 1.31 32 35. Secondly His gifts and graces were extraordinary Isa 11.2 3. Luke 2.46 47. John 1.14 Chap 3.34 Coloss 1.19 Chap 2.3 Thirdly He did extraordinary things and many of that kind He took away the sin of the world John 1.29 He brake down the partition wall between Jew and Gentile and reconciled both to God Ephes 2.14 15 16. He laid the foundation and built the Christian Church Zech 6.12 He brought in everlasting righteousnesse Dan 9.24 Life and Immortality 2 Tim. 1.10 He did many miracles John 3.2 Chap 7.31 Chap. 9.16.32 Chap 11.47 Chap 12.37 He fullfilled all righteousnesse Matth 3.15 He authorized and enabled men to cast out Devâ—lls to cure all diseases Matth 10.1 He revealed the father Matth 11.27 He forgave sins Luke 5.20 21. He foretold things to come Matth 24. He sent the Comforter John 16.7 He did such works as never any man did John 15.24 Fourthly He suffered more then other men his sufferings were extraordinary Isa 53.3 4 5 6 7 c. Luke 22.44 so Matth 27. Luke 23. He trod the wine-presse of the fiercenesse and wrath of
your God saith the Lord God This ver is the key to open what was said before the Lord had spoken oft of his flock lest any should take the same litterally here he unfolds his mind and tells us plainly his flock are men not bruit creatures The Hebrew word for flock is twice and ye my flock the flock of my pasture Some read the words in the Future thus Ye my flock of my pasture shall be men hitherto ye have been brutish ye have favoured the things of the earth and followed after carnall things but henceforward ye shall be men cleaving to God and heavenly things We may take them as they are and find that sense in them which Sanctius hath I have told you of great things that my servant David shall be your Shepherd and a Prince among you that ye shall dwell safely in wildernesses sleep in woods and that none shall make you afraid yea I have told you that I will free you from bondage shame famine and that I will make you renowned blessing you with variety and plenty of temporal and spiritual good things but you see not how these things can be accomplished you are men full of infirmities shallow of understanding apt to doubt and make objections but I am God and your God I have promised and will perform saith Adonai Jehovah my word is truth and my power shall give being to whatsoever I have said There is yet another sence of these words ye the flock of my pasture are men that is men call'd out of the world men renewed by the transforming of your minds men walking in the Spirit not after the flesh men given up to me and my wayes men dealing justly and honestly men fearing God and pursuing holinesse men of choice spirits and practices this sence I should approve of but that the word for men is Adam which rather imports men with their frailties then men with their excellencies My flock of my pasture God calls them the flock of his pasture because he provided for them food for their bodyes and souls as a Shepherd doth provide pasture for his sheep he gave them Manna from Heaven in former dayes and now he gives them his Ordinances his Word the flesh and bloud of his Son Gods flock is different from other Flocks and hath different pastures they are of the world and feed upon the Acorns and Husks of the same but Gods Flock is picked out of the world separate from it and feeds on Heavenly dainties I am your God This is a great and gracious word what can the Lord say more then this to any I am your God what can any desire more then to have God theirs Psal 73.25 Whom have I in Heaven but thee and there is none upon earth that I desire besides thee saith Asaph Let others desire what they will in Heaven or earth I desire nothing but God himself Asaph knew that in having him for his God he should have all things When the Lord saith so he doth ingage himself all his attributes and whatsoever he hath unto the people or person he so saith First Observe God hath a peculiar people on earth which he owns and feeds Ye my flock the flock of my pasture God hath elect call'd justified and adopted Ones which make up his flock see 1 Pet 2.9 10. Titus 2.14 Zech. 13.9 I will say it is my people God hath a people refined and tryed in the furnace of affliction which he is not ashamed of but owns openly and this people he provides for Isa 65.13 Behold my servant shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed Gods people shall have meat and drink and that with gladness Acts 2.46 They have hidden Manna Rev 2.17 They are fed by the Lamb and drink of living Fountains of waters Rev 7.17 They are a peculiar people and have peculiar meat and drink Secondly Observe That of whomsoever Gods Flock doth consist yet they are weak and frail creatures The Flock of my pasture are men Noah Lot Abraham Jacob Job David Jeremy Peter Paul John who were Worthies in Israel yet had their weaknesses and shew'd themselves to be men Can God prepare a Table in the Wildernesse said the house of Israel and Mary whom all generations call'd blessed we may call an Adamite the Daughter of Adam for she shew'd her weakness when she said How can this be seeing I know not a man Luke 1.34 Thirdly Observe The happinesse and comfort of Gods flock lyeth in having God to be their God and his manifestation of it Ye are men feeble helpless things but I am your God saith the Lord whatsoever is defective in your selves is redundant in me as there is nothing but impotency and misery in you so there is nothing but power grace and happiness in me I have loved you freely and taken you to be my flock I have given my self unto you and all I have with my self and this I make known unto you CHAP. XXXV Vers 1 2 3 4 5. Moreover the word of the Lord came unto me saying Son of man set thy face against Mount Seir and prophesie against it And say unto it Thus saith the Lord God Behold O Mount Seir I am against thee and I will stretch out mine hand against thee and I will make thee most desolate I will lay thy Cityes waste and thou shalt be desolate and thou shalt know that I am the Lord. Because thou hast had a perpetual hatred and hast shed the bloud of the children of Israel by the force of the sword in the time of their calamity in the time that their iniquity had an end THE Lord having in the former Chapter laid down many precious promises for the restauration freedom and comfort of his afflicted Flock here he comes to deal with the enemies of his Church and in the Chapter are 1. Threatnings of punishments vers 2 3 4 6 7 8 9 14 15. 2. The sins moving God thereunto vers 5 10 11 12 13. 3. The end of those threatnings and punishments vers 4 11 15. Verses 1 2. Moreover the word of the Lord came unto me saying Son of man set thy face against Mount Seir. The Prophet received the word from and was impowered by God to prophesie against Mount Seir. Of setting the face towards or against was spoken before Chap 20.46 Chap. 21.2 Chap 25.2 where there is a prophesie against Moab and Seir. He must turn himself another way and speak boldly against Mount Seir. that is against Idumea wherein Mount Seir was between the Lake Asphaltites and Egypt where Esau and his posterity dwelt Gen 32.3 who were called Edomites or Idumeans Vers 3. Behold O Mount Seir I am against thee Here is a sad message for Mount Seir or rather the inhabitants of Idumea who by a Metonymie are understood thereby they had God against them and this
it 2 Chron. 36.22 23. and it was done The getting Peter out of Prison seemed a thing impossible he was in two Chains between two Souldiers keepers at the door a first and second Ward after these to passe by and then an Iron gate to open all these things were as nothing to God he sent an Angel who brought Peter out of Prison notwithstanding all these difficulties and as to men impossibilities Acts 12. God saith Jer. 32.27 I am the Lord the God of all flesh is there any thing too hard for me Many things are too hard for you but is there any thing in Heaven or earth too hard for me what cannot I bring the Jews again to Canaan vers 37. I will gather them out of all Countries whither I have driven them in mine anger and in my fury and in great wrath and I will bring them again to this place viz to Jerusalem Secondly Observe Lands are at the dispose of God Ye shall dwell in the Land that I gave to your fathers Canaan God first gave to the Canaanites for their iniquities God took it away and gave it to the Jews they provoking God by their idolatries and oppressions he took it from them and gave it to the Chaldeans who having possessed it for some years he took it from them and restored it again to the Jews not onely the Land of Canaan was disposed of by the Lord but all Lands and Nations are his and given to whom he pleases Jer. 10.7 He is King of Nations he rules in the Kingdomes of men and gives them to whom he will Dan. 4.32 All Kings are Gods Coppy-holders and he can turn them out of their Tenures at pleasure Jer. 27.5 6. I have made the earth and given it unto whom it seemed meet unto me and now have I given all these Lands into the hand of Nebuchadnezzar King of Babylon He turned out the King of Moab the King of Edom the King of the Ammonites the King of Tyre the King of Zidon and gave all their Lands into the hands of Nebuchadnezzar Thirdly Observe No condition of Gods people is so grievous but shall have a comfortable issue That the Jews were in captivity deprived of all those sweet enjoyments they had in the Land of Canaan was grievous that they were amongst Idolaters Blasphemers in a polluted Land and made to serve the enemies of God this was exceeding grievous unto them yet this condition was not to last alwayes it should have a comfortable end they should return and dwell in the Land of their fathers and enjoy their ancient honourable and comfortable priviledges In the Apostles dayes the Church was under great persecution and many suffered Acts 8. 9. Chap but the persecution and suffering of the Saints had an end yea a comfortable end for Chap 9.31 it s said Then had the Churches rest throughout all Judea and Galilee and Samaria and were edified and walking in the fear of the Lord and in the comfort of the holy spirit were multiplyed Here was a blessed conclusion of a sad persecution this blustering Winter had a sweet Spring following of it Fourthly Observe It is an act of grace in God to take any people to be his and a renewed act of grace to fall in again with those that have revolted from him and he hath cast off What was in this people of the Jews at first to move him to mind them to take them for his people they had that enough in them and as all other Nations have to make him abhor them but nothing to incline his heart towards them Ezek. 16.5 6. When thy person was loathed and thou wast polluted in thy bloud I said unto thee live vers 8. I entered into Covenant with thee and thou becamest mine Here was an act of grace it was Gods pleasure made them his people 1 Sam. 12.22 and nothing else and when they had forsaken God Jer. 2.13 and he had cast them out of his sight Jer. 7.15 which was done when they were cast into Babylon to fall in again with these to own them for his people and to become their God again this was a renewed act of grace height of mercy strength of love God might have said Ye are weary of me and I am weary of you I know your thoughts and what comes into your mind that you would be as the Heathen as the Familyes of the Countrey to serve Wood and stone Ezek. 20.32 but God would not suffer it he would bring them out of Babylon be their God and take them to be his people which sets out the freeness and fulness of divine grace he would not let his people become heathenish and worship heathen gods Fifthly Observe All Nations have not an equall interest in God his favour and grace is not alike dispensed unto all God said not to the Babylonians Ye shall be my people and I will be your God This was spoken to the Jews and to no other Nation therefore saith God of that Nation You only have I known of all the familyes of the earth Amos 3.2 you have I taken into neerer relation than any other you have I known by way of Covenant you have I known so as to record my name among you and to dwell among you but so I have not dealt with other Nations They were without God in the world Ephes 2.12 They were far off ver 13. from God from the means of grace and salvation The Gentiles had not such interest in God as the Jews had they had common favour as they were his creatures under the Covenant of works these had speciall favour as they were his people under the Covenant of grace Isa 43.3 I am the Lord thy God the holy One of Israel thy Saviour I gave Egypt for thy ransome Ethiopia and Seba for thee God exposed them to destruction for the safety of the Jewes Sixthly Observe That people is honoured and happy whom the Lord owns to be his and vouchsafeth to be their God Ye shall be my people and I will be your God What greater honour could the Jews have in the woâ—ld then to be taken by the infinite holy great and glorious God to be his people It is a great honour when pooâ— beggaâ—ly people are taken into great mens and Princes services much more is it so when a sinfull Nation is taken in by God to be his people And not only is it an honour but an happiness Psal 144.15 Happy is that people whose God is the Lord is not that people happy which have peace and plenty of all good things Yes it is an humane a conceited happiness but it is not a reall a true happiness that lyeth in having God our God our Loâ—d propriety in a Deity makes a Nation or Peâ—son happy Psal 33.12 Blessed is the Nation whose God is the Lord and the People whom he hath chosen for his own inheritance David who was a Prophet and a man after Gods own heart
Judah and his Companions and on another stick For Joseph Ephraim or the house of Israel and his companions not one of them were out of Gods thoughts Their forefathers had been 400 years in Egypt were tyrannized over by cruel Task-masters lookt upon as contemptible but the Lord had an eye to them cared and wrought for them They have now layen 1600 years in darkness in a desolate and despised condition yet doubtless they are not forgotten Gods thoughts are upon them to do them good again Fourthly Observe Typical and obscure things will excite men to inquire after the sense of them This is intimated in the 18. ver When the children of thy people shall speak unto thee saying Wilt thou not shew us what thou meanest by these God knew they would inquire Common things are neglected but things strange and mysterious are dived into sought after When Ezekiel was to dig through the wall cover his face and remove his stuff then the people were stirr'd and said What doest thou Chap. 12.9 Those typical actions bred inquisitiveness in their spirits When the Lord Christ spake Parables they sought to him to know the sense and meaning of them Fifthly Observe God is pleased to direct his Prophets and Servants what to say unto the People when they come to question with them about things If this people come to Ezekiel to know what he meant by the two Sticks his writing upon them and holding them in his hand the Lord tells him what he shall say unto them say Thus saith the Lord God Behold I will take the stick of Joseph which is in the hand of Ephraim c. When God sent Moses unto the people he was timorous lest he should not know what to say to the people how to answer their questions but see how God directs and instructs him Exod. 3.13 14. Moses said unto God when I come unto the children of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say unto me What is his name what shall I say unto them I know not how to answer that question See what now follows And God said unto Moses I AM THAT I AM And he said Thus shalt thou say I AM hath sent me unto you Thus God taught him what answer to give the people So Ezek. 14. when the Elders came to inquire somewhat of Ezekiel God told him what answer to give them It was given in of God by his Spirit to the Apostles what answer to give Governors and Rulers when they â—ere brought before them Mat. 10.19 Vers 20 21 21. 20. And the sticks whereon thou writest shall be in thine hand before their eyes 21. And say unto them Thus saith the Lord God Behold I will take the children of Israel from among the Heathen whither they be gone and will gather them on every side and bring them into their own Land 22. And I will make them one Nation in the land upon the Mountains of Israel and one King shall be King to them all and they shall be no more two Nations neither shall they be divided into two Kingdoms any more at all THe Explication of the Typical Sticks is laid down in these and the subsequent verses Vers 20. And the sticks whereon thou writest shall be in thine hand before their eyes The Prophet was not to do this privately but to write upon the sticks and to hold them in his hand so that all might see them and hereby be provoked to inquire what the mystery of them was and so become partakers of the consolation intended thereby Vers 21. Behold I will take the children of Israel from among the Heathen whither they be gone 〈◊〉 this verse is promised the reduction of the twelve Tribes comprehended under these words the children of Israel out of all Countries where they were scattered into their own Land Not only Judah and Benjamin should be gathered up and brought into Canaan again but the rest of the Tribes also This is a great and gratious Promise And will gather them on every side The ten Tribes being carryed away by Shalmanezer were placed in Haloth and Habor by the river Gozan and in the cities of the Medes 2 King 17.6 they were seated in the utmost parts of his Dominions North and East and the other Jews whom Nebuchadnezzer led away captive were scattered up and down his manifold Provinces as appears Esth 3.8 Now God would look on every side and gather them up out of all Quarters Vers 22. And I will make them one Nation in the land upon the mountains of Israel Being brought into their Land here God adds three great Promises more The first is uniting of them into one Nation who had some hundreds of years been divided and at bitter enmity one against another And one King shall be King to them all After the division made by Jeroboam you read of several Kings they had Kings of Judah and Kings of Israel There were two Kingdoms and divers Kings of them both but the Kingdoms being united into one the Lord promiseth them not a succession of Kings over them but one King to Rule over them both They should be one Kingdom and have one King This is the second great Promise And they shall be no more two Nations neither shall they be divided into two Kingdoms any more at all This is the third Promise and it 's a great one also viz. they shall continue a Kingdom one Kingdom and never be torn or rent in pieces any more There shall be no Rehoboam's or Jeroboam's to cause divisions in it It will add some light to the words under consideration if we make inquiry Whether the Type of the two Sticks be fulfilled by the incorporating of the two Nations into one and making of them one Kingdom It 's affirmed by some that this Hieroglyphical Prophesie was fulfill'd at the Return of the two Tribes out of Babylon For then Cyrus King of Persia made a Proclamation throughout all his Kingdom to this purpose Thus saith Cyrus King of Persia All the Kingdoms of the earth hath the Lord God of heaven given me and he hath charged me to build him an house in Jerusalem which is in Judea Who is there among you of all his people the Lord his God be with him and â—â—t him go up 2 Chron. 36.22 23. The Proclamation excepts no persons no Tribes but gives full liberty unto all The ten Tribes having been now 204. years or there abouts in Captivity it 's likely were weary of their condition and so willing to return into their own Countrey and so they took the opportunity before them For it 's evident that some of the ten Tribes did â—eturn to Jerusalem Of the Levites there were 74. Ezra 2.40 Nehem. 7.43 and of the Priests who were of that Tribe as appear 1 Chron. 24.1 2 7. Exod. 6.16 18 20. Nehem 7.39 there were 973. Paul was of the Tâ—â—â—e of Benjamin
Christ descended from their loins as well and really as from David's but it 's said David my servant shall be their King And the reason is because David was King over Israel and Judah which they were not and the first godly King they had My servant David did serve the Lord and fulfilled all his will Act. 13.22 and so Christ was his servant Isa 52.13 Behold my servant shall deal prudently and he did so for He fulfilled all righteousness Mat. 3.15 and Did the will of him that sent him Joh. 4 34 Being in the form â—f a servant Phil. 2.7 And shall be King over them The Jews had many Kings some were very good as David Solomon Jehâ—shaphat Hezekiah Josiah c. but none of them like unto this King the Lord Christ The Scepter of his Kingdom is a Scepter of Righteousness Heb. 1.8 Other Kings had crooked Scepters and much Oppression was in their Government but Christ's Scepter is a righteous Scepter and none shall be oppressed thereby Righteousness shall be the girdle of his loins and Faithfulness the girdle of his reins Isa 11.5 He will break in pieces the Oppressour Psal 72.4 The Lord tells you in Jeremiah what a King this King should be Chap. 23.5 I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute justice and judgement in the earth So Psal 45.4 In thy majesty ride prosperously because of truth and meekness and righteousness Most Kings of the earth because they were false rigid unrighteous did not prosper but Christ because of truth should be trusted because of meekness should be loved because of righteousness should be honoured and so should prosper And they shall have one Shepheard Of these words hath been spoken Chap 34 23. Tantae erit clementiae dicit Hyeronimus ut non solum Rex sed Pastor appelletur eò quòd superbum nomen Imperii vocabulo pastoris mitiget King and Shepheard are here equivalent They should not have many Shepheards as formerly who destroyed them Jerem. 12.10 but one Shepheard that is one better than them all One transcendent and incomparable a Shepheard after Gods own heart who should feed them with knowledge and understanding Jer. 3.15 who should gather the lambs with his arme and carry them in his bosome and gently lead those whâ—ch are with young Isa 40.11 They shall also walk in my judgements and observe my statutes and do them In Chap. 36.27 you had these words only here judgements are mentioned before statutes and there statutes are set before judgements The meaning is they shall no more live after the courses of men or imaginations of their own hearts but they should consult with the Word of God and frame their lives according to it they shall trust no longer in their Legal performances but look at David their King and call him the Lord our righteousness Some look upon this Promise of David to be King over the Jews as accomplâ—shed in the reign of Christ the Messiah when here on earth for He gave out his commands then and required obedience unto them Mat. 28.18 19 20. All power is given unto me in heaven and in earth Go ye therefore and teach all Nations teaching them to observe all things whatsoever I have commanded you Christ manifests himself here to be King of the Jews and of all Nations Others are of a different judgement and do believe that this great Promise made here to the two houses of Judah and Israel remains yet to be performed 1. Because the two Houses are not yet united into one as hath formerly been shewed which may further appear from that in Hosea Chap. 3. ver 4 5. The children of Israel shall abide many dayes without a King and without a Prince and without a Sacrifice and without an Image and without an Ephod and without Teraphim Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodness in the latter dayes This Prophesie refers to the latter dayes which are the dayes after Christ not before Christ and if the two houses were united before Christs coming in the flesh and so He King over them as the Promise is here How did the Scepter depart from Judah and a Lawgiver from between his feet In Gen. 49.10 the Promise is it should not be so till Shiloh that is the Messiah should come and then it should but if the Messiah were King in Israel King over both houses united into one the Scepter did not depart but was advanced This knot must be untyed before we can be of their mind who say This Prophesie and Promise was at Christs first coming fulfilled 2. Because the Jews do not own Christ neither one house nor the other do it neither Judah nor Israel acknowledged Christ to be the Messiah The Jews said He had a Devil Joh. 8.52 They sought to kill him Joh. 7.1 They took counsel together to put him to death Joh. 11.53 When Pilate said Behold your King they cryed Away with him Crucifie him John 19.14 15. They persecuted all them who did adhere unto him 1 Thess 2.15 16. 3. The Jews have been and are still under many Kings and Shepheards some are under Heathenish some under Christian Kings but when this Scripture is fulfilled they shall be under none but Christ One King shall be King to them all ver 22. David my servant shall be King over them and they shall have on Shepheard 4. They shall then walk in the wayes of Christ not in the wayes of Moses The Jews every where to this day stick unto Moses and reject the Gospel as in the Apostles dayes Act. 13.45 Act. 18.5 6. But when this promise is fulfilled then they shall walk in my judgments observe my statutes and do them saith the Lord that is those laws and rules which God should give out by Christ for their Government and so the name and worship of God and Christ should be one Zech. 14.9 that is between Jews and Gentiles For the Scripture and Argument us'd out of it Matth. 28.18 19 20. 1. Take another Scripture shewing Christ came not to be a King and reign at his first coming it is Mat. 20.28 The son of man came not to be ministred unto but to minister He came not to sit in a Throne to take upon him the state of a Prince to exercise Dominion and Authority to be attended with a life-guard and Ministers of state He came not to assume any thing King-like but He came in the form of a servant Phil. 2.7 to minister unto and serve others yea to do the meanest office belonging to a servant as the washing of his Disciples feet John 13.12 2. The place in Matthew speaks of that Power was given unto Christ after his Death and Resurrection and so was the fruit and purchase of the same He speaks not of that Power which he had as God nor
and commanded it to be so Lam. 3.37 Who is he that saith and it cometh to pass When the Lord commandeth it not Vers 18 19 20 21 22. 18. And it shall come to pass at the same time when Gog shall come against the land of Israel saith the Lord God that my fury shall come up in my face 19. For in my jealousie and in the fire of my wrath have I spoken surely in that day there shall be a great shaking in the land of Israel 20. So that the fishes of the sea and the fouls of the heaven and the beasts of the field and all creeping things that creep upon the earth and all the men that are upon the face of the earth shall shake at my presence and the mountains shall be thrown down and the steep places shall fall and every wall shall fall to the ground 21. And I will call for a sword against him thorowout all my mountains saith the Lord God every mans sword shall be against his brother 22. And I will plead against him with pestilence and with bloud and I will rain upon him and upon his bands and upon the many people that are with him an overflowing rain and great hailstones fire and brimstone THe time and manner of Gods proceedings with Gog is set forth in these five Verses Vers 18. At the same time when Gog shall come against the land of Israel Time is not to be taken strictly for a day or an hour as if God should that very day Gog set out or invaded the Land fall upon him by his judgements and destroy him but largely for the time of that enterprise whilest he should be upon that design when he had fill'd up the measure of his iniquities My fury shall come up in my face Some read the words thus My anger shall come up in my face that is I will be furious and manifest hot displeasure for furor is fervor irae the heat and highth of anger We read the words My fury shall come up in my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Af signifies Anger the face the nose also because Anger appears chiefly in them God speaking here after the manner of men saith My fury shall come up in my face Luther by Fury or Anger understands Gog himself who was Vas Irae Divinae by whom God powred out wrath upon the Jews Maldonate also makes the Fury here mentioned to be against the Church but rather its against Gog for at the same time that Gog should come against Israel at that time should Gods fury come up in his face he would be exceedingly displeased with Gog for attempting the destruction of his people And ver 21. God will call for a Sword against him Vers 19. For in my jealousie and in the fury of my wrath have I spoken The Lord being jealous over his people for their good and seeing what malicious designes Gog and his Confederates had against them was provoked much thereby and said in his Jealousie and Fury that is Promised or rather Threatned the Destruction of Gog and not only so but confirmed it with an Oath in the next words Surely in that day there shall be a great shaking in the Land of Israel These words Im lo carry the form of an Oâ—th with them as thus If not that is if there be not a great shaking let me not be God let me not be faithful so sure as I am God and faithful so sure and certain it is that there shall be a great shaking in the Land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raash signifies a Commotion an Earth-quake and in that day when Antiochus invaded Canaan there was a great commotion a great shaking And so there will be when Antichrist who is Gog mystical shall invade the Church which Maldonate saith will be in the end of the world Vers 20. So that the Fishes of the Sea and the Fowls of the Heaven the Beasts of the Field and all creeping things that creep upon the Earth and all the Men that are upon the face of the Earth shall shake at my presence Here is shewn the greatness of his shaking it should be such as should affect and astonish all creatures even the sensible and senseless As Gog should come like a storm so Gods judgements should come upon him and his like a storm When storms are the winds blow terribly so that the Air and Fowls in it are troubled the Sea works and rages so that the fishes in it are disquieted yea some storms do so afflict the Earth that Beasts creeping things and Men themselves are made to quake When God comes in a way of judgement it 's grievous All these expressions are ad significandam calamitatis vehementiam God would appear in some dreadful judgement against Gog and thereby shake all The Mountains shall be thrown down and the steep places shall fall Sometimes in Scripture by Mountains are meant Men in eminent places as Dan. 2.35 Isa 40.4 Sometimes the Church and Kingdoms as Isa 2.23 But here some take it literally and affirm there should be such an Earth-quake as should shake down Mountains Lavater by Mountains understands Towers built upon Mountains which then should be demolished The word for steep places is Hammadregoth which Cant. 2.14 is translated stairs the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valleys the Vulgar is sepes the fences the translation Vatablus follows saith aggeres Bulwarks Piscator and the French say turres Towers OEcolampad and Lavater render it gradus the steps stairs or ascents whereby they went up Junius varies from them all and turns the word prcaeipitia which is Steep places by which he intends Rocks hanging as it were in the Air. The sense is that all Places of refuge and safety seemed they never so strong should fail And every wall shall fall to the ground So terrible shall be the shaking that the walls of Cities shall be overthrown all the Towers Forts and Defences whatsoever shall be levell'd with the ground and made useless Some understand this of Gogs prevailing against the Church laying all waste so that the people of God shall be in that distress till God come and execute judgement upon Gog and all his company Vers 21. And I will call for a Sword against him throughout all my Mountains saith the Lord God Sword here is put for Sword-men God would call forth men and stir up their spirits to oppose Gog and his company who filling all with fear thought to swallow up all but throughout Judea that mountainous Counrey he should meet with those would give check to his proceedings Judas Macchabaeus Jonathan Eleazer and others withstood Antiochus and his Forces as you may see in the Book of the Macchabees and therein was this Prophesie made good say Interpreters Every mans Sword shall be against his Brother Those of Gogs Army should through the just judgement of God upon them change their thoughts counsels intentions and instead of killing their
that robbed them It 's incident to all People and Nations to spoil and rob the People of God and so these Goggites and their Confederates they compassed the Camp of the Saints and the beloved City saith John Rev 20.9 In all ages the Church hath been made a prey of by one or other but the time shall be when it shall spoyl her spoylers and rob her robbers First Observe God will give Victories to his Church and People which seem incredible Here is pointed out such a Victory as is full of wonders and matters incredible Their number is as the Sand of the Sea and all of them Horsemen and cloth'd with all sorts of Arms Chap 38.4 yet conquer'd Their weapons serve for seven years firing and their bodies are seven moneths in burying as it follows in vers 12. Will not this be a wonderful Victory Do not these things seem incredible God of old gâ—ve great and strange V ctories to his People as the drowning of Pharaoh in the Red Sea the slaying of Senacherib's vast Army in a night by an Angel Great Victories since Christ his time have been The Christians have had signal Victories against the Turk And Sanctius tells you of a wonderful Victory which the Spaniards had against the Saracens when at one Battail they slew two hundred thousand of them and lost but twenty five men but when ever this overthrow of Gog shall be it will exceed all former Victories Secondly Observe The Lord makes that advantageous to his People which their Enemies intended to damnifie and ruine them by The Bows Arrows Hand-staves and Spears shall serve the Saints for fuel with which the Goggites thought to destroy them The Sword of Goliah with which he thought to have slain David and many Israelites was afterwards given into the hand of David and serviceable unto him 1 Sam. 21 9. The wise and wonderful Providence of God so over-rules and orders things that it makes Instruments of death the comforts of life The Chariots of Sisera that came for destruction were to the Jews for use and recreation Thirdly Observe After the over-throw of Gog and Mâ—gog Antichrist and his Adherents the Church of God shall have great peace All their weapons of warr shall be burnt they shall make head no more against the Saints After the devouring of Gog and Magog by fire from Heaven Rev. 20.9 The gates of the New Jerusalem were never shut Rev. 21.25 They feared no Enemies they had great peace Fourthly Observe The People of God shall have a day of recompence for the wrongs and injuries they have sustained They shall spoil those that spoiled them and rob those that robbed them The Goggites of the world do fleece the Servants of God eat their flesh suck their bloud and gnaw their bones but the day is coming when the wicked shall be a spoil and prey unto them which sets out the righteousness of God in his wayes and judgements What can be more equal then that he who spoils should be spoyled See Isa 33.1 Woe to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoyled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Vers 11 12 13 14 15 16. 11. And it shall come to pass at that day that I will give unto Gog a place there of graves in Israel the Valley of the passengers on the East of the Sea and it shall stop the Noses of the Passengers and there shall they bury Gog and all his multitude and they shall call it The Valley of Hamon-Gog 12. And seven months shall the House of Israel be burying of them that they may cleanse the Land 13. Yea all the people of the Land shall bury them and it shall be to them a Renown the day that I shall be glorified saith the Lord God 14. And they shall sever out men of continual imployment passing through the Land to bury with the passengers those that remain upon the face of the Earth to cleanse it after the end of seven moneths shall they search 15. And the passengers that pass through the Land when any seeth a mans bone then shall he set up a sign by it till the Buryers have buryed it in the Valley of Hamon-Gog 16. And also the name of the City shall be Hamonah thus shall they cleanse the Land HAving spoken of the great over-throw which Gog and his should have and the great spoil the Israelites should get thereby Now the buryal of the dead carkasses and their bones comes under consideration where we have the place of the buryal the time how long they shall be burying the persons by whom the name of the place Vers 11. And it shall come to pass at that day that I will give unto Gog a place there of Graves in Israel When Gog and his Forces shall be slain lye exposed to the Fowls of Heaven and Beasts of the Field for a season then will the Lord give unto them a burying place they shall not alwayes lye putrifying above ground but they shall be laid in graves so that they shall neither be a prey to Fowls and Beasts nor offensive to Man alwayes This was favour that God should give his Enemies Sepulchres in Israel The Vulgar and Septuagint have it A place of Name or Renown putting Shem for Sham. It was honour enough for them to have graves there in Israel This honour had not Antiochus The Valley of the Passengers on the East of the Sea What Valley this was is not agreed upon by Interpreters Some affirm it to be a Valley near unto the Lake of Gennezareth or Sea of Tiberias others inform us it 's about Jordan some say it 's on this side Jordan some say on that side It 's most probable to be a Valley near the Salt or Dead-Sea where the five Cities Admah Zeboim Segor Sodom and Gomorrah were consumed by Fire and Brimstone now call'd Lacus Asphaltites There as Junius notes men passed from Syria Mesopotamia Babylon and other Countries into Arabia foelix and Egypt whereupon it was call'd the Valley of Passengers and lay Eastward from Jerusalem as the next words shew on the East of the Sea that is on the Eastern Sea The Sea of Tyberias lay Northward but Mare Mâ—â—tuum lay Eastward And it shall stop the Noses of the Passengers Such a stink shall be in that Valley as shall cause the Passengers to stop their Noses or Mouths or both The Spirit of God may have some respect unto the Lake Asphaltites which sent forth poysonous and suffocating vapors so should the dead bodies of Gog and his send out such a loathsome infecting savour as Travailers should stop their Noses as not being able to indure the same There shall they bury Gog and all his multitude Though Gog had a buryal in the Land of Israel yet it was not in the
affords favour when they are dead Gog and all his expected to have had the Land of Israel in possession with all the desirable things thereof but God disappointed his expectation slays him and his and after death gives him and the rest a place of buryal in that Land which was favour Though they had not what they hoped for yet they had more then they deserv'd for such grand Enemies to have a burying place in that Land which was Emanuel's Land out of which they would have driven his people was no small favour especially if we add to it that the place was nam'd after his name The Valley of Hamon-Gog and this recorded in the Book of God and to remain forever Secondly Observe After great Victories wherein many are slain people should for publick good be careful to bury the dead though it require time be troublesome and chargeable Here they were seven moneths in burying the dead carkasses they appointed men to go throughout the Land to search for corps and bones which was a chargeable business and where-ever they found any to bring them unto the Valley of Hamon-Gog which was very troublesome These things they were to do for publick good that the Land might not be infected with those bodies and so infect the living Thirdly Observe By great Victories over Enemies God honours his own Name and makes his people to have a name It shall be to them a Renown the day that I shall be glorified That day my Power my Faithfulness my Justice my Mercy will be seen acknowledged and so I shall be praised made glorious And in that day my People will be spoken of for their Valour Faith and Humanity in burying the dead and so will be renowned When God destroyed Senacherib's Army God did not only make himself a name but he also made Hezekiah a name 2 Chron. 32.23 He was magnified in the sight of all Nations from thenceforth and that which was his magnification was the magnification of all his People The honor of the Head is the honor of the whole Body How renowned will New Jerusalem be when Gog and Magog Antichrist and all that adhere to them shall be taken away When the Lord shall destroy them by fire from Heaven and multitudes be cut off by the Sword then shall those multitudes be for a name to the City Fourthly Observe After conquering there ought to be cleansing When Gog and his shall be subdued then they must cleanse the Land not a dead corps not a bone must be left in it such things did defile We have had many Victories but What cleansing hath there been in this Land Dead bodies limbs and bones of men have been buryed but What dead works are cleansed out of this Land Do not all sorts of sins abound yea super-abound Had we cleansed the Land for each Victory God hath given us but of one common sin by this time we had been spotless we should not have had any visible iniquities amongst us but now we are like Golgotha a place of sculls and dead-men like Sodom and Gomorrah or the Valley of Hamon-Gog we stink so through our Blasphemies Errors and wicked Practises that passengers stop their noses and shake their heads Vers 17 18 19 20. 17. And thou son of Man Thus saith the Lord God Speak unto every feathered Fowl and to every Beast of the Field Assemble themselves and come gather themselves on every side to my Sacrifice that I do Sacrifice for you even a great Sacrifice upon the the Mountains of Israel that ye may eat Flesh and drink Bloud 18. Ye shall eat the flesh of the Mighty and drink the bloud of the Princes of the Earth of Rams of Lambs and of Goats of Bullocks all of them fatlings of Bashan 19. And ye shall eat Fat till ye be full and drink Bloud till ye be drunken of my Sacrifice which I have sacrificed for you 20. Thus shall ye be filled at my Table with Horses and Chariots with Mighty men and with all men of Warr saith the Lord God THese Verses speak of a great Feast and the Invitation of Guests unto the same strange Guests the Fowls of the Heaven and the Beasts of the Field And they have as strange Dishes provided for them even the flesh of Mighty men and Princes Vers 17. Speak unto every feathered Fowl and to every Beast of the Field The Hebrew for every feathered Fowl is Lezippor col canaph To the Fowl of every wing that is to what Fowl soever hath wing Let that Fowl be invited to come and eat of the Feast prepared and likewise Every Beast of the Field which is a Beast of prey Assemble themselves and come gather themselves on every side The Fowls and Beasts being void of reason could not understand what the Prophet said but God who had command over them as well as other creatures would cause them to come as if they had had reason and understanding This shews the certainty and greatness of the Victory the Fowls and Beasts are call'd to come and their coming shall not be in vain they must come on every side and therefore great provision shall be made for them To my Sacrifice that I do sacrifice for you even a great Sacrifice upon the Mountains of Israel The Hebrew word for Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach which signifies Sacrificium ex mactata pecude When a Beast was kill'd to be offered up to God that was a Sacrifice properly Sometimes it notes the killing of Men and Beasts as here which metaphorically is call'd a Sacrifice Gog with his Men and Horses were slain and these God calls his Sacrifice a great Sacrifice which he prepar'd for the Fowls and Beasts a great Feast or Supper and the place where this should be is upon the Mountains of Israel That ye may eat Flesh and drink Bloud In the former verse he spake of Gog's Funeral and those that were slain with him even the dead bodies and the bones How is it now that he speaks of eating their Flesh and drinking their Bloud after the seven Moneths were expired and the Searchers had gone through the Land It 's not probable that some were left unburyed and so the Fowls and Beasts iâ—â—â—ted to eat their flesh and drink their bloud but having touched a little upon this in the 4. v. he re-assumes the Argument again in this and the three next Verses and speaks more fully to it Vers 18. Ye shall eat the Flesh of the Mighty The Septuagint saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gyants by these Mighty men or Gyants the Chief ones in the Army are pointed out men of Power and Command And drink the Bloud of the Princes of the Earth In this vast Army of Gog there were the Princes of divers Countries his Confederates Chap. 38.5.6 Their bloud should the Fowls of Heaven and Beasts of the Earth drink being shed and spilt upon the ground They should feed upon not the vile and
Beasts which was another judgement added to the former and the greater to the Heathen because they thought their souls did wander up and down upon the Earth nisi corpora fuissent humata as Tertullian saith The Athenians had the buryal of the dead in such honour that if a Captain neglected to bury the dead which fell in warr they punished him with death for it It is a great ignominy to lye unburyed Hence the Beast when the Witnesses were kill'd would not suffer their bodies to be buryed but let them lye in the Streets that so they might be the more ignominious Sixthly Observe God provides for the brute and dumb Creatures and that abundantly Every feathered Fowl and every Beast of the Fiâ—ld shall be filled at my Table God doth not only feed the Creatures but sometimes feasts them This World is Gods Family whercin are millions of living Creatures and not one of them is neglected of God Psal 145.15 16. The Eyes of all wait upon thee and thou givest them their meat in due season they have their Break-fast Dinner and Supper and lest we should conceit one hath too much another too little it follows Thou openest thy hand and satisfiest the desire of every living thing he satisfies the Fishes of the Sea the Beasts of the Earth and Fowls of Heaven How should this teach men to depend upon God not giving way to distrust or discontent Matth. 6.26 Behold the Fowls of the Air saith Christ for they sow not neither do they reap nor gather into Barns yet their heavenly Father feedeth them Are ye not much better then they He saith not the Fowls of the House they are cared for but The Fowls of the Air that have none to look after them unless it be Fowlers to take away their lives neither do they know where to get the next meal when they have gotten one nor what hole or bush to lodge in at night yet their heavenly Father provides for and feeds them Does he take care of such Creatures and will he not take care of you Yes certainly he will and why ye are better then they ye are rational they irrational ye are his sons they his servants Vers 21 22. 21. And I will set my Glory among the Heathen and all the Heathen shall see my Judgement that I have executed and my Hand that I have laid upon them 22. So the House of Israel shall know that I am the Lord their God from that day and forward THe Lord having declared what destructive judgements he would bring upon Gog and Magog he comes here to make known the end of his so dealing with them viz. the manifestation of his glory amongst Heathens and his own People Vers 21. I will set my Glory among the Heathen I will give my Glory saith the Hebrew that is I will cause it to be evident amongst them By Glory understand the glory of his Justice and Power All the Heathen shall see my Judgement that I have executed These words give light to the former The Heathen seeing the dreadful judgements of God upon Gog and his should acknowledge the Justice and Power of God And my Hand that I have laid upon them They shall not only have a bare sight but experimental knowledg they shall find themselves concern'd therein and feel the hand of God heavy upon them for the strength wealth liberty and glory of the Heathen will be much impaired if not totally ruin'd by the overthrow of Gog. Vers 22. So that the House of Israel shall know that I am c. They did know the Lord to be their God before but this signal stroke of God upon their Enemies being a signal mercy unto them should so ingage them unto God that from that time forward they should afresh and eminently acknowledge God to be their God and none to be like unto him that he will not desert them in their streights but be their Deliverer First Observe The great end of Gods judgements upon sinful men is his Glory I will set my glory among the Heathens and all the Heathen shall see my judgement c. God doth therefore execute judgement that he may be glorified When sinful people will not give glory to God for his Mercies he will fetch glory out of them by his Judgements They are the work of his hand and what ever that be it 's honourable and glorious Psal 111.3 Not only his works of Creation but those of Judicial Providence Upon what Nation soever Army or Navy the Lord shall lay his hand he will work out his glory thereby that is the end of all his works and judgements Secondly Obsérve Dreadful judgements upon the wicked are ingaging mercies unto the godly So shall the hâ—use of Israel know that I am the Lord their God from that day and forward The hand of God upon Gog and his should so affect their hearts that they should experimentally know and say The Lord is our God he hath laid low our enemies he hath freed us from their Insultations Threats Oppressions he is our Deliverer our Saviour our Redeemer Isai 25.9 It shall be said in that day Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation When God executed severe judgements upon the enemies of his people then were their hearts thus affected and engaged unto the Lord then they rejoyced in God their Saviour and said He will save He hath saved us and he will save us When the godly see that great judgements upon their enemies are great mercies unto them their faith is advanced thereby and they are perswaded God will never leave them their hearts are warmed and they cannot but own and praise him Vers 23 24. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them and gave them into the hand of their enemies so fell they all by the sword 24. According to their uncleanness and according to their transgressions have I done unto them and hid my face from them THe Heathen had base and blasphemous thoughts of God they imagined he was not able to keep his people out of the hands of Nebuchadnezzar and his gods to vindicate himself therefore the Lord tells them the true cause why they were carried into Captivity namely for their iniquity It was not Impotencie in God but Iniquity in them which caused it 23. The house of Israel went into captivity for their Iniquity The Hebrew is the house of Israel were led into Captivity in their Iniquities God took them in their Iniquities and carried them away into Captivity in them or for them Boavonam the Septuagint saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sins their crooked and perverse doings Because they trespassed against me The word Magnal or Maal signifies Stubbornly and Contemptuously
the first Vision unto Ezekiel and so he doth in this last he was a Master-builder and appointed of God to build the House Zech. 6.12 13. Thus speaks the Lord of Hosts saying Behold the Man whose Name is the Branch that is Christ he shall grow up out of his place and he shall build the Temple of the Lord even he shall build the Temple of the Lord and he shall bear the glory And that this Man was Christ his appearance declares for it was like the appearance of Brass and so Christ Revel 1.15 is said to appear His feet were like unto fine Brass and here his countenance or whole body appeared like unto Brass that is free from spot beautiful bright and shining Christ was without blemish or spot 1 Pet. 1.19 He was holy harmless undefiled Heb. 7.26 He was fairer then the children of men Psal 45.2 With a line of Flax in his hand and a measuring Reed These be the Instruments which this man had a Line and a measuring Reed Such Instruments are proper to Architects and Master-Builders and being in the hand of Christ do demonstrate him to be the chief Builder of the Church The line of Flax was to measure the great spaces of the ground viz. the Floors Court and Compass of the Buildings and Walls The Reed was to measure the Buildings the thickness length and breadth of them Of such a Line and Reed is spoken of in Zech. 2.1 2. Rev 11.1 Chap. 21.15 A Reed is smooth round and light and therefore fit for measuring they were plentiful in those parts And he stood in the Gate The Hebrew is he standing in the Gate His posture was * Stabat quasi ad Ministerium accinctus Standing his place was in the Gate He stood there to direct the Prophet to shew him the measures of the Temple and other things to manifest he hath command of the Temple and may keep out and let in whom he pleased Versâ— 4. And the Man said unto me Son of Man Behold with thine eyes c. In this verse the end of the Vision is held forth which is that Ezekiel throughly understanding the things comprehended in it might communicate them to others Here the Lord Christ is call'd Man for that in time he was to be incarnate and the Son of Man speaks to Ezekiel and commands him two things 1. To give the most diligent and best attention as possible might be and therefore calls for not only the eyes and ears but the heart also Behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee his heart must go with his senses and seriously ponder what was presented Some things were to be seen some things were to be heard and all to be considered and why he was brought thither for that end 2. To make known what he should see hear and observe Declare them to the House of Israel he must not keep things to himself but publish them to others to the Church and People of Israel First Observe The Lord keeps an exact account of the time of his Church and Peoples sufferings He is the best and most punctual Chronologer of all in Heaven and Earth Men and Angels may mistake misreckon but the Lord doth not cannot In the 25. year of our captivity in the beginning of the year in the 10. day of the month in the 14. year after the City was smitten in the self same day Here the Years the Months and Days of the Jews captivity was observed of the Lord. When we are in misery and suffering conditions we think God forgets us Psal 79.5 Psal 89.46 but he takes notice of every Hour Day Month and Year Secondly Observe When the Church is low in the worst most desperate and deplorable condition even then the Lord hath a care of his Church Now the Temple City and Land of Canaan were utterly laid wast the people many of them destroyed the rest in Babylon without hope of ever seeing their own Country ch 37.11 In this condition the Lord appears to Ezekiel and gives him a most singular and excellent Vision concerning the Restauration of the Church the Extent Dignity and Glory of it whereby he shewed both the Prophet and the People whose hearts were fill'd with sorrow When the Church is in the Wilderness under persecution in Egypt or Babylon the Lord is solicitous for it Zech. 1.14 I am jealous for Jerusalem and for Zion with a great jealousie Thirdly Observe The Church is Mount Sion or Mount Sion is the Church wherein God makes known his mind for the comfort of his Ezekiel was carried in spirit into the Land of Israel and set there upon a very high Mountain viz. Mount Sion which typed out the Church of God and there he had this glorious vision there sweet consolation was given forth for the afflicted The Church is sometimes call'd a Garden and Fountain sealed as Cantic 4.12 Sometimes a Vineyard Mat. 20.1 Sometimes an House 1 Tim. 3.15 Sometimes a City Psal 46.4 Isai 60.14 Sometimes a Mountain Psal 2.6 And it 's so call'd for the hieghth the glory and the strength of it Mountains are high conspicuous and strong and so is the Church On Mountains is good aire so likewise is in the Church Hills are nearer heaven then other places they are below the Church is above the World Fourthly Observe The Church is well seated and well ordered Vpon which was as the frame of a City it 's seated upon a Mountain the Mountain of Gods Decree Power and Truth it 's well ordered for it 's as the frame of a City where every thing is in his right place and all fitly joyned together Psal 122.3 Jerusalem is builded as a City that is compacted together and the Church is a body fitly joyned together and compacted Ephes 4.16 Hence strength and beauty are to the Church it being so seated and so united The one made Christ say The gates of hell shall not prevail against it Mat. 16. and the other made Salomon to say It was beautiful as Tirzah and comely as Jerusalem Cant. 6.4 Fifthly Observe The Man Christ who is sinless and glorious is the chief Builder and exact Measurer of the Church and things belonging to it Behold a Man whose appearance was like the appearance of Brass with a Line of Flax in his hand and a Measuring-reed Christ without spot full of glory and wisdome is the Master-builder Mat. 16.18 chap. 21.33 Hab. 3.3 Prophets Apostles Ministers are his Servants Under-officers instructed directed and rewarded by him He is Architectus the Line and Reed are in his hand he measures all the Trees and Stones used in this Building the outward and inward Courts with all their appurtenances He was the Son of Joseph a Carpenter and some mystery might lye in that Sixthly Observe The way into Sion and unto the Father is by Christ he stands in the gate of the Temple ready to receive any
neither be corner foundation or wall-stones Jem 51.26 and the stones of Sion which are pretious and living they begin to creep out of the dust of contempt and to appear like the stars of the morning now there is a spirit of prayer more then formerly and more then ordinary for the accomplishment of this vision and great expectation raised in many to see such a spiritual Temple Fifthly Observe The end of making known the laws and ways of God's house is that they may be observed and practised Ezekiel must shew them and write in their sight the forms laws and ordâ—nances of the house that they may keep and do them God propounds not divine things onely to be known but chiefly to be done It 's not enough to know virtue but men must endeavour to have it and to do virtuously Did a man know all the forms comings in and goings out of God's house all the laws and ordinances thereof and not observe them it would not advantage him at all but make his condemnation the greater The end of humane laws and ordinances is observation else they are no better then cyphers So the end of God's laws is keeping and doing of them it 's not knowing nor hearing nor praising but practise which commends them Disobedience is a dishonour to God to his house to his laws Let us hearken to James in this case Chap. 1.22 his counsel is good Be ye doers of the word and not hearers only deceiving your own selves Vers 12. This is the law of the house upon the top of the mountain the whole limit thereof round about shall be most holy c. Sanctius reads the words thus This is the law of the house upon the top of the mountain and there makes the distinction from the following words Others make it before and refer the words upon the top of the mountain to the latter words not the former There is no considerable difference whether the note of distinction be in the one or the other place For the house was upon the top of a mountain Chap. 40.2 6. The law of this house viz. the fabrick mountain and whole compass thereof was holiness It 's here said to be most holy The Hebrew is Sanctitas sanctorum The holiness of holiness The Hebrews do double the word when they intend a superlative as a Servant of Servants Gen. 9.25 that is most servile a King of Kings Ezra 7.12 that is the most eminent and greatest of Kings and here the holiness of holiness that is the most holy Such was this house and the mountain whereon it stood and the compass of it round about which was by a wall of 500. reeds long and so many broad or thereby was the separation made between the Sanctuary and the prophane place Chap. 42.20 This house was to be the habitation of God his Throne a representation of New Jerusalem and Heaven it self therefore it is styl'd not onely hold but most holy First Observe The Church of God hath a good Foundation It 's an house upon a mountain and that is strong Job 39.28 Rocks and mountains are strong places they stand immovable The rock or mountain on which the Church is founded and built is the Lord Christ himself 1 Cor. 3.11 call'd a mountain Dan. 2.35 A precious corner stone a sure foundation Isa 28.16 A rock 1 Cor. 10. 4. The strength of Israel 1 Sam. 15.29 The root of David Rev. 22.16 and upholder of all things Heb. 1.3 He upholds the world and the Church Secondly Observe The Church of God is eminent and conspicuous It 's on the top of a mountain and that mountain was very high Chap. 40.2 where he saw this Temple which holds forth the visibility and eminency of the Church under the Gospel Isa 2.2 It shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it When one mountain is laid upon another the uppermost must be very eminent the Church here is call'd a mountain and this mountain is seated upon the top of another mountain even that mountain that fills all the earth Dan. 2.35 It must therefore of necessity be high and be seen of the nations for it 's Prophesied that all nations shall flow unto it This suits with that Rev. 21.24 Thirdly Observe The whole Church of God is to be made up of holy materials The house upon the top of the mountain the whole circuit thereof round about shall be mâ—st holy There must not be one part of the house profane another part holy but the whole house and every part thereof must be holy Isa 35.8 There shall be the way of holiness the unclean shall not pass over it the purity of that way will be such as wicked ones will not dare to tread in it Joel 3.16 17. The Lord shall roar out of Sion and utter his voice from Jerusalem and the heavens and the earth shall shake terrible doings there shall be but the Lord will be the hope of his people and the strength of the children of Israel So shall ye know that I am the Lord your God dwelling in Zion my holy mountain then shalâ— Jerusalem be holy that is all Jerusalem shall then be holy and there shall no strangers pass thorow her any more to pollute and defile her Then shall every pot in Jerusalem and Judah be holiness unto the Lord as Zech. speaks Chap. 14.21 Then shall be shut out all dogs sorcerers whoremongers muâ—derers Idolaters and lovers with makers of lies as John saith Rev. 22.15 and whatever defileth Rev. 21.27 Peter calls them of this Temple lively stones 1 Pet. 2.5 John calls them seal'd ones Rev. 7.4 Such as had the Fathers name written in their foreheads Rev. 14.1 Precious stones Rev. 21.19 Ephes 2.19 20 21.22 Fourthly Observe The law of this house which is holiness is specially to be observed The verse begins and ends alike This is the law of the house bebold This is the law of this house Hujus domus so Vatablus Istius domus so Junius As the house is emphatical so is the law of it set out with an Ecce Behold This is the law of it holiness of holiness All in this house hath a law of holiness writ in it or upon it If any thing or person could come in here without holiness such things and persons would be cast out as unclean as the man was who came into the Marriage-Supper without a Wedding Garment Mat. 22.12 13. They violate the law of holiness and must suffer for it but such shall not be suffered to enter Rev. 21.27 There shall in no wise enter into it any thing that defileth no false doctrine no humane inventions or will-worship shall be there no profane person no formalist or hypocrite shall get in there but they who are written in the Lambs book of life vers 12.
soundly salted with Gospel-truths shall never perish Vres 26. They shall consecrate themselves The Hebrew is They shall fill their hands Some by hands understand the sides of the Altar because Jad signifies both a hand and a side others take hands for the hands of the Priests which should be fill'd with Sacrifices that is with sacrificing-work and so prefigured the full imployments the Gospel-Ministers should have But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to consecrate as learn'd Hebricians observe Exod. 28.41 Thou shalt anoint them and consecrate them the Hebrew is thou shalt fill their hand so Exod. 29.9 Nu◠3.3 1 King 13.33 Judg. 17.5 In these places the Hebrew is fill'd the hand which notes consecration according to the Hebrew dialect and so it imports the Ministers consecrating and dedicating themselves unto the work of Christ under the Gospel The 27. verse speaks of the daily sacrifices and work of the Altar One Sacrifice or other was to be offered daily Two Lambs one in the morning another in the evening were to be offered daily Exod. 29.38 39. these were for the Burnt-offering vers 42. Besides which here is mention of a Peace-offering of which they were neither to eat the fat nor the bloud Levit. 3.17 signifying that those who are at peace with God through Christ ought neither to be carnal nor cruel but to mortifie their carnal lusts and to be meek as Christ was The daily sacrificing of the Priests here shew'd the daily and constant work of the Ministers under the Gospel Preaching Administring of Sacraments Praying and Praysing of God is to be their daily work which being done according to rule and in the name of Christ makes them and the people accepted Vers 28. It shall be upon the eighth day Here is foretold saith Master Shepheard the continuance of the Sabbath in Gospel-days The eighth day from the Creation being the first of our Redemption Noah is call'd the eighth 2 Pet. 2.5 who was the first in regard of his years and dignity of person and first entred into the Ark Gen. 7.7 And so the Lord's day may be the eighth in one sense and the first in another The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLIV Vers 1 2 3. 1. Then he brought me back the way of the gate of the outward Sanctuary which looketh toward the East and it was shut 2. Then said the Lord unto me This gate shall be shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by it therefore it shall be shut 3. It is for the Prince the Prince he shall sit in it to eat bread before the Lord he shall enter in by the way of the Porch of that Gate and shall go out by the way of the same THIS Chapter treats of the Priests and divers Ordinances concerning them 1. Sundry things are presented to Ezekiel touching the Priests 1. The priviledge of the High-priest in the three first verses 2. A reproof of the Priests for their profaness and neglect from the beginning of the 4. vers to the 9. 3. The exclusion of some and deposing of others from the Priest's office from the 9. to the 15. 4. What Priests God will accept of vers 15 16. 2. The Ordinances which concern the Priests are laid down from the 17. vers to the end Vers 1. Then he brought me c. The Prophet having seen the Altar for Burnt Sin and Peace-offerings with the Ordinances thereof is brought back to the East-gate or Gate of the outward Sanctuary that which separated the Priest's Court from the peoples or the outmost Gate of all We must follow Christ which way so ever he leads us be it backward or forward he hath something to reveal unto us which will be for our use Vers 1 2. It was shut What Gate so ever this was it was shut and therefore shut because the Lord had entred in by it and no man might but the Prince only Some take Prince literally for the governour of the people but the best Expositors take it for the High-priest who was preferr'd above and so Prince of all the rest For in this Chapter he speaks of the orders of the Priests This Prince or High-priest was a type of Christ The High-priest was to be without blemish anointed with holy oyle to be covered with clean linnen and cloathed gloriously on him was a plate ingraven with holiness to the Lord he had the Vrim and Thummim he bare the names of the 12. Tribes of Israel upon his Breast and Shoulders as appears Levit. 22.13 Exod. 29.7 Exod. 28.2 42.36 30.9 So Christ our High-priest was without blemish Heb. 7.26 Anointed with the Spirit Isa 61.1 He was holy glorious yea Holiness altogether Luk. 1.35 Mark 1.24 He had all perfection Col 1.19 Chap. 2.3 He bears all Israel in his Breast and on his Shoulders Isa 40.11 Heb. 7.25 What is meant by the Gate shut is necessary to inquire It was not the Womb of the Virgin which was shut up after the birth of Christ as Popish Interpreters expound it Some of the Antients make it to be Heavenly mysteries which none know but 〈…〉 the Father and the Son Some make it the Scripture or Book sealed with seven seals Rev. 5.1 which none could open but Christ This Gate shut rather notes the Gate or Entrance into heaven which Adam by his fall had shut so that no man whatsoever being sinful could open it or enter onely Jesus Christ our High-priest hath opened it and entred Heb. 4.14 We have a great High-priest who is passed into the heavens He hath broken all the bars locks and bolts which kept it shut and hath opened the same so that now sinners may have access to God The High-priest once in a year entred into the Most Holy place the door opened to none but him this typified Christ's opening of heaven and entrance in thither as is clearly exprest Heb. 9 7 8 11 12 24. The Tabernacle and Temple were representations of heaven and so was this Vision of Ezekiel and as the Gate here was shut so was the Gate of heaven till the Lord Christ the Arch-bishop of our souls opened the same and entred No man hath ascended up to heaven but he that came down from heaven even the Son of Man which is in heaven Job 3.13 No man ever by his own virtue or power ascended up to heaven but Christ Henoch and Elijah neither ascended nor entred by their own strength grace or goodness Christ's merits were the Key which opened heaven for them and others Christ is the door and the way and no man comes to the father but by him Job 14.6 It 's by Christ alone that we come to the knowledge and fruition of the Father he reveals him and his mysteries and brings us unto the injoyment of him Quest If Christ have entred in by this Gate why is
it still shut why stands it not open for vers 2. It 's said This Gate shall be shut it shall not be opened and no man shall enter in by it and why because the God of Israel hath entred in by it therefore it shall be shut Answ 1. It is shut In Principis dignitatem for the honour of the Prince Great persons and Princes have their Gates shut all must not come at and see them it was an honour to the Spouse that she was A Garden inclosed a Spring shut up a Fountain sealed Cant. 4.12 2. In Principis usum that he might go in and out at his pleasure that he might let in and keep out whom he pleased the wise Virgins were let in by the Bridgroom but the foolish were kept out for the door was shut Mat. 25.10 11. In the New Jerusalem no unclean thing could enter though the Gates stood open and out of heaven no clean thing shall be kept though the Gate be shut Christ hath the key to open it for Saints He opened it for Stephen Act. 7.56 Behold I see heaven opened and the Son of Man standing at the right-hand of God He opened it for Peter Act. 10.11 3 It may be said to be shut in regard of Christ's long continuance there before his return It 's said vers 3. He shall enter by the way of the Porch of the Gate and shall go out by the way of the same Christ will come again he is entred into heaven and there he will and must abide till the time of restitution of all things Act. 3.21 Act. 1.11 Heb. 9.28 Christ who entred by this Gate was not onely Man but God he was the Lord God of Israel Jehovah that he might open heaven for sinners and man that he might enter himself This Gate was for the Prince that he might sit in it to eat bread before the Lord. Aaron the High-priest was to eat sacred flesh and bread in the door of the Tabernacle Levit. 8.31 Exod. 29.32 This sitting and eating bread there and that before the Lord leads us to a double consideration of Christ 1. His sitting in heaven at the right-hand of Majesty Heb. 1.3 Having finished the work was given him to do he ascended oh high and had the greatest glory he sat at God's own right-hand in heavenly places far above all principalities and powers and might and dominion and every thing that is named not onely in this world but also in that which is to come Ephes 1.20 21. 2. His communion with and happiness in the Lord which is held forth in his eating bread before the Lord. The communion and happiness the Saints have with and in Christ is set out by eating and drinking Luk. 22.29 30. I appoint unto you a kingdome as my Father hath appointed unto me that ye may eat and drink at my Table and sit on Thrones c. so Mat. 26.29 That is that ye may have sweet communion with me and be happy in the fruition of me as I am in the fruition of my Father and communion with him Vers 4 5 6 7 8 4. Then brought he we the way of the North gate before the house and I looked and behold the glory of the Lord filled the house of the Lord and I fell upon my face 5. And the Lord said unto me Son of man mark well and behold with thine eyes and hear with thine ears all that I shall say unto thee concerning all the Ordinances of the house of the Lord and all the Laws thereof and mark well the entring in of the house with every going forth of the Sanctuary 6. And thou shalt say to the rebellious even to the house of Israel Thus saith the Lord God O ye house of Israel Let it suffice you of all your abominations 7. In that ye have brought into my Sanctuary strangers uncircumcised in heart and uncircumcised in flesh to be in my Sanctuary to pollute it even my house when ye offer my bread the fat and the bloud and they have broken my covenant because of all your abomination 8. And ye have not kept the charge of my holy things but ye have set keepers of my charge in my Sanctuary for your selves BEfore the reproof of the Priests the 2d thing considerable in the Chapter Here be 3. things to be minded concerning Ezekiel 1. His sight of glory 2. The effects of that sight 3. The command laid upon him 1. For the sight of Glory being brought to the North-gate he saw the glory of the Lord fill'd the house that was some visible sight of his glorious presence touching this was spoken in the 43. Chap. vers 5. The effect was He fell upon his face as before the sight of glory humbles and prepares to receive the commands of the Lord. When the glory and Mâ—jesty of God is seen and apprehended the heart is stricken with awe and reverence of God and the party so affected is humbled before God and so made fit for impression of Divine commands As here it follows Vers 5. And the Lord said unto me Son of man mark well and behold c. In the 40. Chap. vers 4. we had the substance of this verse and partly the very words Here God requires the inward and outward parts the heart and senses Those words Mark well are in the Hebrew Set thine heart so that the heart the ears and eyes are to be attentive and incentive on what God commands The heart must not wander the ear be heavy nor the eye rove when God speaks and Temple-work is in hand The holy God and holy things are exactly to be observed and heeded by all but especially by those are officers in his house as Ezekiel was they must attend to all the Ordinances and Laws of God's house for they must make them known to others and walk by them themselves they must know how to behave themselves in the house of God and teâ—ch others so to do Especially they must mark well the enâ—â—ing of the house that is they must be careful who they admit to be in it and to partake of the Ordinances of it lest both it and they be defiled they must mark every going forth of the Sanctuary so that none go out at the same door they entrâ—d that they go forwards not backwards that they leave not the house of God but be looked after Vers 6. And thou shalt say to the rebellious even to the house c. Ezekiel being prepared must go and execute the command of God which was to reprove the house of Israel and chiefly the Priests The sins they are reproved of be 1. Rebellion 2. Abominations 3. Bringing in unworthy persons into the Sanctuary to pollute it 4. Their sinful Sacrificing 5. Breaking of Covenant 6. Neglecting of their charge and committing the same to others Of the Rebellious house of Israel and their abominations formerly hath been spoken It 's said here vers 6. Let it suffice you of all
went in the midst of the people to the Sanctuary but they denote that he went at that time and when come thither he was there with them or among them or at the East-gate which is between the Nortâ— and South 1. Here we may see Princes are bound to be present at the publique Worship of God and not onely to be present but to be present at the beginning and to stay till the end thereof They may not come and go at their own pleasure but at Gods appointment The presence of great persons at the Worship of God is of much concernment and hath great influence into the people it encourages them to come to hear to stay when greater then themselves do so people are led much by example of Superiors therefore Kings and Judges are commanded to serve the Lord with fear and to kiss the Son Psal 2. 2. Here we are informed taking the Prince for Christ that he is in the Assemblies of his people when the Saints meet together to worship the Lord he is in the midst of them He made a precious promise when he was here on earth and makes it good daily though he be in Heaven it s that Mat. 18.20 Where two or three are gathered together in my name I am there in the midst of them to observe to reward and punish The Church is call'd Christ 1 Cor. 12.12 and Christ is said to sing praise unto God in the midst of the Church Heb. 2.12 He being King of Saints loves to be with and among them he was in the midst of the 144000 Rev. 14.1 The eleventh Verse treateth of the Meat-offering which was to be at Feasts and Solemnities directing the particulars and quantities In Moses time the tenth part of an Ephah of flower and the fourth part of an hin of oyl was required Numb 28.5 Exod. 29.40 but here it s otherwise an whole Ephah of meal or flower is appointed to a Bullock an whole Ephah to a Ram and an whole hin of oyl to each onely the Lambs flewer or oyl to be offered was left to liberty or ability This may teach us that seeing our light and mercies are greater under the Gospel then theirs was under the Law therefore our obedience and service to the Lord should exceed theirs if they gave him but the tenth part of an Ephah we ought to give him an whole Ephah if they gave him the fourth part of an hin we must give him an whole hin The more God communicates to us the greater returns should be to him The twelfth Verse mindes us of the Princes Freewil-offerings Besides what was enjoyned he might voluntarily prepare a Burnt-offering or a Peace-offering at his pleasure and at his coming one was to open the East-gate unto him and at his going forth one was to shut the gate God looks for more from Princes and great ones then what is ordinary then what is commanded he looks for voluntary Sacrifices Freewil-offerings at their hands It s said of Josiah that he gave three thousand Bullocks three thousand Lambs and Kids for Passover-offerings and all of the Kings substance and that the Princes gave willingly 2 Chron. 35.7 8. so free and bountiful they were that the Lord took notice of it and hath recorded it in his Word that there was no Passover like to that kept in Israel from the days of Samuel the Prophet neither did all the Kings of Israel keep such a Passover as Josiah Vers 18. We may interpret this Verse of Christ and so it presents to us not onely that Christ hath freely and voluntarily offered up himself a Sacrifice to God for us Hebr. 9.14 and 10.9 10. but that he is the substance and quintessence of all Sacrifices and that the Father hath opened the gate of Heaven unto him and that by vertue of his merits and intercession the door of Reconciliation stands open unto us continually but should he leave Heaven that door should be shut No Patriarch no Prophet no Apostle no Martyr no Saint no Angel ever had this honor to have the door of Mercy and Grace opened and shut at their pleasure This is an honor peculiar to Christ The thirteenth fourteenth and fifteenth Verses declare what the daily Sacrifices should be every morning viz. A Lamb of the first year without blemish for a Burnt-offering and a Meat-offering with it the sixth part of an Ephah and the third part of an hin of oyl The daily Sacrifice here differs from that in Numb 28.3 4 5 6. Moses requires two Lambs the tenth part of an Ephah of flower and the fourth part of an hin of oyl Ezekiel speaks but of one Lamb the sixth part of an Ephah of flower and the third part of an hin of oyl And here is no mention of the evening which alterations imports that Mosaical Rites and Sacrifices should expire and that notwithstanding God would have a daily Sacrifice in the days of Christ that he would be worshipped not onely on the Christian Sabbath but other days also as was fore-prophesied Psal 72.15 Prayer shall be made unto him continually and daily shall he be praised Verse 16 17 18. Thus saith the Lord God If the Prince give a gift unto any of his Sons the inheritance thereof shall be his Sons it shall be their possession by inheritance But if he give a gift of his inheritance to one of his servants then it shall be his to the year of liberty after it shall return to the Prince but his inheritance shall be his Sons for them Moreover the Prince shall not take of the peoples inheritance by oppression to thrust them out of their possessions but he shall give his Sons inheritance out of his own possession that my people be not scattered every man from his possession THese Verses contain Laws to direct the Princes bounty and to keep him from oppression 1. Here is a Law about giving to his Sons ver 16. What he gives them must be their inheritance and possession for ever 2. Here is a Law about giving to his servants ver 17. If the Prince give a gift to any of his servants or subjects of his inheritance it must not be theirs for ever but onely to the year of Liberty that was the year of Jubilee for among the Jews every fifty year was a year of Jubilee Levit. 215.10 Ye shall hallow the fiftieth year and proclaim liberty throughout all the land unto all the inhabitants thereof it shall be a Jubilee unto you and ye shall return every man unto his possession and ye shall return every man unto his family Whatsoever of mens possessions were sold or morgaged returned to the owners in the year of Jubilee see ver 13. and Levit. 28.25 and whatever the Prince here should give away to any but his own sons should return to him again at the year of Jubilee The Law to prevent oppression in the Prince is in ver 18. When Princes give gifts of inheritance to their sons
from the right side of the house at the South-side of the Altar 2. Then brought he me out of the way of the gate Northward and led me about the way without unto the utter gate by the way that looketh Eastward and behold there run out waters on the right side 3. And when the man that had the line in his right hand went forth Eastward he measured a thousand cubits and he brought me through the waters the waters were to the ancles or waters of the ancles 4. Again he measured a thousand and brought me thorow the waters the waters were to the knees Again he measured a thousand and brought me thorow the waters were to the loyns 5. Afterward he measured a thousand and it was a River and I could not pass over for the waters were risen waters to swim in a River that could not be passed over IN this Chapter are two principal parts 1. A Vision of waters and the description of them from Verse 1. to Verse 13. 2. The bordering and dividing the Land from Verse 13. to the end Concerning the waters they are described 1. From their Original or Place whence they spring and flow ver 1 2. 2. From their increase ver 3 4 5. The man with the measuring line in his hand having led our Prophet up and down to view the Temple the parts and appurtenances of it brings him again to the door of the House that is to the door of the Temple or Sanctuary And behold waters issued out from under c. Vilalpandus makes these waters to be those subterraneal waters which were carried in pipes under ground and issued forth into the Priests Court to wash the Sacrifices and purge away the blood excrements and filth occasioned by the slaying so many Sacrifices for certainly had there not been aquaeducts about Solomons Temple to have cleansed the places where the Sacrifices were slain and prepared it would have been an unsavoury and unhealthful place These waters issued forth some from the threshold some from the South-side of the Altar and so ran away From these waters the Lord takes occasion to speak of spiritual waters The Water came down from under from the right side of c. The Temple was upon an high Mountain Ezek. 40.2 therefore the waters are said to come down and they came from the right side of the House that was the South-side for the front of the House standing towards the East when a man stood and lookt East-ward his right hand or side was towards the South The Altar for Burnt-offering was before the porch of the Temple and at the South-side thereof did these waters run Our Prophet having seen the spring and rice of the waters is led out of the inner Court by the way of the North-gate and brought to the uttermost East-gate where he first entred and it was to behold how the waters ran out there on the right side also The words in Hebrew are Maiim mepaccim aquae phialantes peccah signifies to flow but lente tanquam e phiala manando he saw the waters run there gently and pleasingly they run not fiercely as a torrent but gently as oyl poured out of a vial These waters though they run gently yet increased mightily for upon Christs measuring out a thousand cubits they became waters of the ancles upon his measuring out the two thousand cubits they rose to be waters of the knees upon his measuring out the third thousand of cubits they ascended to be waters of the loyns and upon measuring the fourth thousand they became waters for swimming they could not be waded through they were so deep even a great River impassible What these waters do signifie is worthy enquiry Some make these wate s to signifie the prosperity of the Church that great happiness which the Jews had after their return from Babylon This was an outward mercy and but for a little season for they suffered great and grievous things by Antiochus and others in the Maccabees times But here some spiritual mercy is intended by the waters others therefore understand by them the waters of Baptism which Christ instituted and so came from the Altar viz. the side of Christ but these waters are too shallow to be Ezekiels waters A third sort make them to be the Spirit and gifts of the Spirit It s true the Spirit is said to be poured out Joel 2.28 but it s not to be understood of the person of the Spirit which is infinite indivisible and immoveable but of the gifts and graces of the Spirit with such with him who saith Per aquas istas gratiae benedictiones divinae quibus in Ecclesia dei frumitur designantur A fourth sort interpret these Waters of the Gospel the glad tidings touching mans salvation by Christ which is compared to water frequently in Scripture Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the Sea The knowledge of the Lord Jesus shall abound as the waters of the Sea see Joel 3.18 Zech. 14.8 We may take the Gospel with the gifts and graces of the Spirit to be these waters for the Gospel is veliculum Spiritus the ministration of the Spirit as the Apostle saith 2 Cor. 3.8 And the Spirit with the graces and gifts are oft compared to water as well as the Gospel See Ezek. 36.2 Isa 44.3 and 41.18 Acts 2.17 John 4.14 and 7.37 38 39. Now it remains to shew wherein they are like unto water 1. Water cleanseth it purges away the filth of the body and other things So doth the Gospel with the gifts and graces of the Spirit cleanse the souls of men and purge their hearts from sin and filthiness John 15.3 Now ye are clean through the word which I have spoken unto you Christ spoke unto them the Gospel and that was the word together with the Spirit which made them clean from their unbelief disobedience and other sins 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit The Spirit accompanying the Gospel purified their souls and made them obedient to the truth Ezek. 10.36.25 2. Water moistens and softens the earth which before was dry and hard so that there was no entrance for the plow but being well watered with the rain of Heaven its soft and fit for the plow So the Gospel the Doctrine of Christ moistens and mollifies hard and heavy hearts Those that put Christ to death were hard-hearted sinners but when they heard Peter preach the Gospel and some of that water fell upon their hearts they were softned and became sensible of what they had done They were pricked in their hearts and said Men and Brethren what shall we do Acts 2.37 So Paul was a stout and stubborn fellow but the water of the Gospel did so supple him that it made him yield and say Lord what wilt thou have me to do Acts 9.6 3. Water cools heat the heat of the earth and air