rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
and bee filled with their owne devices What fruit doe mens sinfull wayes bring forth even sower and bitter fruit guilt feares sorrows afflictions ruine upon such fruit they must feed with such fruit they shall be filled Hos 13.9 O Israel thou hast destroyed thy selfe Israels sinnes were her wounds they were the Plague Famine and Sword that ruined them the iniquities of a Kingdome are the deaths of a Kingdome their sinnes will find them out Numb 32.23 They are like Blood-hounds that hunt out the Authors of them and cease upon them hence Isa 59.12 It s sayd Our transgressions are with us to weary us to wound us to destroy us men cannot shake off their sinnes they have committed they will follow them seaze upon them hold them fast Prov. 5.22 His owne iniquities shall take the wicked himselfe and he shall be holden with the Cords of his sinnes he shall dye without instruction wicked mens sinnes may take others and sometimes doe but they certainely take themselves they twist Cords to bind but it is themselves it s to make themselves burnt sacrifices for Hell 6. When God comes in judgement upon a Nation he will deale throughly with it visit for all sins I will recompence upon thee all thine abominations God tooke notice of what was done in the darke in the light upon Mountaines in Valleys under every green Tree no Idols false Worship inventions of theirs but the Lord observ'd them reserv'd them in mind and rendered unto them answerable for them before he had dealt with them for some now he would deale with them for all their abominations and bring them as an unsupportable burden upon them Vers 4. And mine eye shall not spare c. Much is sayd in the sacred Scriptures of the great and tender mercies of the Lord and many patterns of his mercies are to be found therein and the sinners in Zyon conceited God to be all mercy sinn'd securely and fear'd no judgements upon this great abuse of Divine mercy saith the Lord Mine eye shall not spare neither will I have pity you shall find me all justice consuming fire without any sparing or pitying judgement after judgement shall come upon you till you are destroyed you thinke to goe on in your sinfull wayes and find me mercifull but I am provok't and you shall feele me dreadfull nothing shall prevaile to draw me to any remorse or pity the consideration you are my people not reproach of Heathens round about you not your prayers teares sufferings blood not that you are Abrahams and Davids posterity not the dishonour my Name shall have by you I am now hardened against you and will punish thee openly according to thy abominations thou shalt have great punishments in the middest of thee which will evidence the greatnesse of thy sins and cause thee to acknowledge me to be a just God of the words in this Vers have been spoken Chap. 5.11 8. Vers Chap. 6.7 and in the precedent Verse of this Chapter CHAP. VII 5. Thus saith the Lord God An evill an onely evill behold it is come 6. An end is come the end is come it watcheth for thee behold it is come 7. The morning is come unto thee O thou that dwellest in the Land the time is come the day of the trouble is neer and not the sounding againe of the Mountaines 8. Now will I shortly poure out my fury upon thee and accomplish mine anger upon thee and I will judge thee according to thy ways and will recompence thee for all thine abominations 9. And mine eye shall not spare neither will I have pity I will recompense thee according to thy wayes and thine abominations that are in the middest of thee and yee shall know that I am the Lord that smiteth SOMETHING I shall open in these Verses not much In the 5. An onely evill Evill befell them before but none like this none so great so destructive to the Jewish Church and State it hath reference to that in the 5. Chap. 9. Vers I will doe in thee that which I have not done and whereunto I will not doe any more the like No such extreame and deadly destruction shall befall thee I have one evill now left for thee which shall be without all comparison there shall need none after this to make a full Ruine of thee God hath evils to doe his will at once and so it may be called an onely evill 1 Sam. 26.8 saith Abishai to David Let me smite Saul with the speare even to the Earth at once and I will not smite him the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At once it s the same word with onely in this Verse he would utterly slay Saul at one stroke and God with one judgement would utterly destroy the Jewes such a phrase you have in Nahum 1.9 He will make an utter end affliction shall not rise up the second time God would bring such a judgement upon Niniveh that at once it should be destroyed a second affliction should not be needfull the evill of that day should be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Caldee reads it otherwise Evill after evill shewing the succession of evils that should follow one after another till they were destroyed as wave follows wave one cloud another c. so affliction should come after affliction sinnes goe linked together and so doe afflictions Levit. 26.18 21 24 28. they goe by sevens God can at one judgement at once destroy sinners Hosea 5. Kingdomes Cities he can at pleasure bring many one after another destroy by degrees be a moth rottennesse a Lyon to Israel and Judah we should take heed how we offend such a God Verse 6. It watcheth for thee Thou thoughtest judgement slept but it is awake and waits for or against thee thou thoughtest it a dead thing but it is alive and making hast towards thee The Hebrew word signifies to be weary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if judgement were weary with staying so long or God weary with deferring it now there should be no more delay it notes also to excite a man asleep one dead as in the 2 Kings 4.31 The Child is not awaked that is not raised from the dead So here God had threatned them by his Prophets Isaiah Jeremiah others many years and they thought the Prophets words winde because nothing was done at least that such a judgement would not befall them in these dayes as they had foretold Ezek. 12.21 27. as if the judgement they spake of was asleep or as a thing dead therefore it s said it lives is awake and watcheth as a theife to spoyle as a Lyon for a prey and hereby is poynted out the suddennesse of its comming and intention of God to destroy them This Verse the former and that follows are full of Divine Rhetorick Asyndeton Anadiplosis Epanalepsis Metaphoraes Paronomasia Apostrophe and others are evident in them the Scripture hath as great Elegancie as
Some are so prophane and atheisticall that they thinke God sees regards not the things done here below Psal 94.5 6 7. They breake in pieces Gods people afflict his heritage slay murther widows and fatherlesse ones yet say the Lord shall neither see nor regard it And in Psal 10.11 He saith God hath forgotten he hideth his face and will never see it and not only Gods actuall seeing but his power of seeing and knowing things here is denyed Jab 22.13 How doth God know can he judge through the darke clouds Some have confidence to say God sees no sin in his children and others blush not to say he sees not the sins of and in the wicked and so God shall see no sin at all they make him an unseeing and unknowing God David cals this brutishnesse Ps 94.8 9 10 11. He that made the eye shall not bee see He that teacheth man knowledge shall not be know Yea saith he the Lord knoweth the thoughts of men and that their thoughts are vanity What is most remote from mans eye and knowledg that God knows exactly afar off Psal 139.2 And denounceth a woe to men of such thoughts and practises Isa 29.15 Woe to them that seeke deep to bide their counsell from the Lord and their workes are in the darke and they say who seeth us and who knoweth us God seeth them God knows them and pronounceth a dreadfull woe against them because mens lives doe proclaim that they believe not Gods Omnisciency therefore God professeth it openly Isa 66.18 I know their workes and their thoughts He had observ'd all within and without therefore they should be consum'd Gods eye is upon all our wayes and works let us every day do as God did review them and see that they be good 6. God in his judgments will proceed with sinners according to their ways and deserts Job 34.10 11 12. Elihu proves there that God will not doe wickedly nor pervert judgement and why for the worke of a man shall be rendered unto him and cause every man to find according to his wayes God is most just therefore takes notice of all thoughts counsels projects attempts and actions that so he may deal answerably with men Jer. 32.19 His eyes are open upon all the wayes of the sons of men to give every one according to his wayes That in Revel 18.6 seemes to crosse this truth when God will judge Babylon shee must have double punishment her cup must be doubled God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of Divine Justice Double here hath reference to Babylons dealings with the Church She did greatly afflict Sion and now God would have Babylon to have double afflion to that Babylon did injustly in oppressing Sion Sion should do righteously in destroying Babylon and observe the word double render unto her double according to her works If she have twice as many strokes judgments twice as much blood shed as Sion had its according to her workes she deserves it and nothing can be too much for her therefore Jer. 51.49 As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slaine of all the earth The Babylonian Empire was a little world to Israel and cal'd it's selfe the universall Empire and Babylon said shee was the Queen and the only City of all others Isa 47.7 8. The golden City Isa 14.4 But now when God would punish Babylon for her bloodinesse against Sion not only should Babylon's chldren that dwell in her be destroyed but all her Subjects in her great Territories should be slain for her sake Alapid understands it of Rome heathnish or together with her which sets out the greatnesse of her punishment suâ—table to her deserts and is well cal'd double for the death of one Israelite deserves the death of two Babylonians 7. They that will not know God in the way of his mercies they shall know him in the way of his judgments God had walked in paths of mercy amongst this people many years and they minded not God honoured him not in the middest of mercies but fed according to their pastures and forgat God therefore he brought heavy judgments upon them and saith They shall know that I am the Lord. This phrase is used above 50. times in this Prophet and assures us that God will be known and that amidst his enemies and with an experimentall knowledge for that is the meaning of the words not a literal and brain knowledg Isa 26.11 When thy hand is lifted up they will not see But they shall see They will not see to fear to repent but they shall see that is have experience of the strength of his hand to their shame and destruction The phrase of knowing I am the Lord sometimes refers to mercies as Exod. 6.6 7. God would bring them out from the burthens and bondage of Aegypt take them for his people then they should know him to be the Lord. So in Exod. 16.12 1 Kings 20.28 God would give them Manna deliver up enemies into their hands And they should know c. That is have experience of his mercy truth and loving kindnesse Sometimes and mostly it refers to Divine judgment especially in this our Prophet God would bring in the Chaldeans with the sword and those grievous calamities attend it and they should know that he was the Lord that is they should have reall experience of his Authority and power over them they should feele the bitter fruits of his displeasure in them CHAP. VIII VERSE 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Judah sate before mee that the hand of the Lord God fell there upon mee IN this and the three next Chapters you have the grievous sinnes and answerable punishments of the Jewes at Jerusalem laid downe with some other things considerable This eighth Chapter hath three things in it 1. An Introduction to a new Vision vers 1. 2. The Vision it selfe from the beginning of vers 2. to the end of vers 17. 3. A Declaration of Gods severe dealings with them vers 18. In the Introduction to this Vision you have these particulars 1. The time exactly set downe when it was in the 6. yeare the 6. moneth the 5. day 2. The place where it was As he sate in his house 3. The persons before whom it was The Elders of Judah sate before me 4. The cause of it The hand of the LORD fell there upon mee For the time It was now the sixth yeare of Jehoiachins cptivity and in the sixth moneth The Jewes first month is Nisan the second Jiar the third Sivan the fourth Thamuz the fifth Ab and the sixth Elul and answereth to that is called August The fifth day of this moneth had hee this vision which Junius saith was the Sabbath
remembred Chap. 9.5 6. the commission given to the slaughtering Angels to be without pitty to slay old and young maids women children and now seeing the judgement begun upon Pelatiah he knew not but that it might proceed to the destruction of all and he therefore saith ah Lord God c. Hee had received in this vision much matter for prophesie which was not yet given out and hereupon seeing Pelatiah smitten he cryed out so Q. 6. should not Ezek. have rejoyced in the death of Pelatiah Ps 58.10 The righteous shall rejoyce when he seeth the vengeance Did not he neglect a duty and so offend seeing he wept and mourned A. We are to rejoyce at the ruine of the wicked Exod. 15. when Pharoah and his hoast were drowned in the red Sea and Aegypt howling for their losse then Moses and the Israelites sang unto the Lord when Sisera was slain Baruch and Deborah sang to the Lord Judg. 5. and Solomon layeth it down for a maxime Prov. 11.10 When the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantus exultatio ovatio there is shouting great joy The Saints may rejoyce at the deaths of wicked ones be they naturall or violent 1. As it sets out the glory of his justice hee hath threatned sinners in his word when he executes his threats upon them gives them according to the nature of their sin then his justice is glorious 2. As way hereby is made for the spreading of truth inlargment of the Gospell and Kingdome of Christ 3. As their death tends to the clearing of the godly David was suspected yea accused by Nabal to be some run-agate 1 Sam. 25.10 God smites Nabal with death v. 38. when David heard it he blesseth God for it that he had pleaded the cause of his reproach from the hand of Nabal and returned his wickednesse upon his head v. 39. 4. As by their deâ—th the godly gain liberty so when Haman was hanged and his 10. sonnes and other enemies of the Jewes put to death they feasted and rejoyced Est 9.19 They were freed from their vexations oppressions cruelties plots 5. As there is a stop made to wickednesse Prov. 21.11 When the scorner is punished the simple is made wise Sinne ceaseth in the scorner being cut off and others cease their wickednesse and grow wise by their stroak Now Pelatiah's ill counsell example power and what ever he had to promote iniquity withall ceased So then we may rejoyce upon those grounds but not out of any private respect or revengefull apprehension But there is also matter of griefe and mourning God delights not in the death of a sinner neither should any godly man As therefore Pelatiah was a wicked man dyed in his sinnes was suddenly cut off ran a hazard of his eternal condition so it was matter of mourning Our Prophet therefore might rejâ—yce upon the grounds first mentioned and mourn upon these last named but as I hinted in the former qâ—estion he looked beyond this one man to the state of Israel Obser 1 How dreadfull Gods judgements are upon evill Counsellors and scoffers though never so great Pelatiah a Prince of the people gave ill counsell in the Citie scoffed at the Prophesie of Jeremie this Citie the cauldron and we are the flesh and here God smites him The dreadfulnesse of the judgement is seene in four things 1. In that hee smites his life not his estate not his liberty not his near friends not any limb but his life he smote him in that was dearest of all his life with that was most feared of all death the King of fears 2. It was sudden When judgements are sudden they note severity Deut. 7.4 when Gods wrath is kindled and kindled very hot against idolatry who expresses the heat and severity of it this way he will destroy thee suddenly And Pro 6.14 15. A wicked man deviseth mischife soweth discord therefore shall his calamity come suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly shall he be broken without remedie Sudden judgements are unthought of such men are unprepar'd for here are two words to express suddenly pithom pethah quae rem maxime improvisam subitam denotant and therefore Isa 29.5 God tels Jerusalem that her judgement should be at an instant suddenly yea as sudden as thunder and lightning v. 6. And Chap. 30.12 Scoffers despisers of Gods word shal have momentanous judgements 13. Because they despised the word of God hee tels them their judgement should be as a swelling in a high wall whose breaking commeth suddenly at an instant Magnum est subito opprimi when judgements are graduall they are admonitorious and there is hope but when they are so sudden all hope is cut off and râ—medie prevented 3. Immediate from Gods hand it was the immediate hand of God upon him What ever is immediate from God mercie or judgement hath the more comfort or terrour in it In hell is immediate wrath from God and therefore it 's more dreadfull so when fire and brimstone came upon Sodom Gomorrah this made it so terrible that it was immediately from the Lord Gen. 19.24 When judgements come immediately from God they come with a greater weight of wrath upon them then others 4. It 's exemplary a great man a Prince of the people Great men have great sinnes and great judgements some men are not only hanged or beheaded but they are also quartered their heads and quarters are set up on the gates of Cities and made spectacles to all that passe by so here Pelatiah is made a spectacle of divine vengeance Solomon told us long since that judgements are prepared for scorners Prov. 19.29 and stripes for the backe of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for stripes imports graves percussiones quibus res quassatur contunditur such stripes as shiver and break a thing Ahitophel caused Absolom to goe in to his Fathers Concubines he gave him ill counsel against David 1 Sam. 16.17 Chap. and you know what a sad and dreadfull judgement befell him The Captainâ—s with their fifties scoffed at Elijah when they said thou man of God 2 Kings 1. thou sayest thou art a man of God and the foolish people thinke so of thee but we know thou art a deceiver and the King hath sent for thee come down or we will fetch thee down but before they could fetch him down he fetches down fire from heaven which consum'd these scoffâ—rs to ashes The children that mock'd the Prophet 42. 2 Kings 2. of them were torn in pieces by two shee bears Lucian falling off from Christianity grew a scoffer and said se nihil habere ex christianismo quam cum antea Lucius vocatus est nunc Lucianus vocaretur but Suidas tels us he was eaten up of dogs Julian would take away the Christians wealth and say that he took this ut centuplum juxta servatoris sui doctrinam reciperent but the Lord struck him from heaven and he dyed
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
Law but by the Preaching of Faith Gal. 3.2 and that spirit made their hearts tender When Job was in his great afflictions they softened not his heart but he sayth God made soft his heart Job 23.16 that was by his spirit Easily admitting or receiving this is the formall intrinsicall nature of this tendernesse that its like Wax taking in impressions the stony heart yeilds not but resists this resists not but yeilds like Gideons Fleece it drunke in the dew as fast as it fell Judges 6. Like the soft earth which drinkes in the raine not like the Rocks and Mountaines which shoot it off Heb. 6.7 Hence sayth Moses Deut 33.3 speaking of Saints who have tender hearts and sit at Gods feet Every one shall receive of thy words And Paul speaking of a naturall man 1 Cor. 2.14 he sayth The naturall man receives not the things of the spirit his heart is stony not tender and so without a capacity of receiving what ever spirituall things are propounded its ready to say as Samuel Speake for thy servant heareth 1 Sam. 3.10 Let God or any from God offer any spirituall things unto a tender heart its ready to receive them Acts 9.6 sayth Saul Lord what wilt thou have me to doe propound what thou pleasest unto me Discoveries of this tendernesse 1. It s affected with and mournes for that hardnesse remaines in it that it is not more tender and wrought upon by the mercies Ordinances judgements of God David was sensible of his hardnesse and deadnesse and therefore cryes oft to God for quickning Psal 119.154 Quicken me according to thy word 156. Quicken me according to thy judgements 159. Quicken me according to thy loving kindnesse 2. It feeles the least sins and rysings of corruptioâ— as some bodies are so tender that they discerne any distempers stirre in them presently others are hardy and discerne little till it come to some dangerous disease It s not so here a heart spiritually tender is sensible of the least sinne Davids heart smote him for cutting off c. the least moat in the eye crumme in the windpipe are troublesome to them and so the rysing of corruption the very being of sin in the heart is troublesome to a tender heart Paul saw and felt the Law in his members warring against c. 3. It hearkens and yeilds to reproofes Salt will not enter into a stone but into flesh seasons it and makes it savory Reproofes are Salt they enter into fleshy and tender hearts Prov. 17.10 A reproofe entereth more into a wise man then an hundred stripes into a foole Vatablus hath it Descendit in cordatum increpatio his heart is tender and a reproofe presently makes impression the doore opens and it goes in whereas the heart of a foole will not be beat open with many stripes Nec credit nec cedit but the tender hearted wise and godly beleeve and yeild David Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle Reproofes soften tender hearts harden stony ones Proverbs 29.1 4. It hath a lively sense of Gods dishonour and the Saints wrong 1. Of Gods dishonour Psal 119.136 Rivers of water run downe mine eyes because they keepe not thy Law When David saw Gods worship corrupted heard his name blasphemed beheld his Law openly violated his tender heart bled withâ—n him melted into teares and wept abundantly that the infinite holy glorious great God should be so dishonoured by sinfull dust and ashes And Psal 69.9 The reproaches of them that reproached thee are fallen upon me David reproved men that reproached God by their lips and lives and they reproached him for it Lots righteous soule was vexed at the filthy c. 2 Pet. 2.7 2. The Saints wrong and Churches suffering 2 Cor. 11.29 Who is offended and I burne not When any member of the Church suffered Paul was afflicted grieved as a man burnt with fire and the more tender the flesh is the greater is the paine and so in the heart the tenderer that is the greater sense and paine hath it of others sufferings especially the Churches read the 79. and 80. Psalmes and you shall see how greatly Asaph was afflicted for the miseries of the Church the Saints suffered mâ—ch without and he suffered much within they were broken in their states and comforts and he was broken in his heart and spirit so Jer. 9.1 O that my head were waters and mine eyes a fountaine of teares that I might weep day and night for the slaine of the daughter of my people Acts 12.5 When Peter c. As Christ was tender of the Sain s when persecuted by Saul Acts 9. So every member of Christ participating of his tendernesse feeles in his degree the injuries done to the rest 5. It trembles at the word of God Isa 66.2 Contrition of spirit and trembling at the word doe goe together there is such Majestie authoritie holynesse severitie and glory in the word that a tender heart trembleth at it 2 Chron. 34.27 Josiahs heart was tender he trembled and humbled himselfe before the Lord when the Law was read before him And those in Ezra trembled at the words of the God of Israel Chap. 9.4 6. It s obedient unto the call and will of God its Cor â—equax morem gerens domino let the Lord call it saith here I am what wilt thou have me to doe whether shall I goe I am ready for it Abraham had a tender heart and when God cal'd for his Isaac and bad him goe and offer him upon mount Moriah Gen 22. he had a tractable heart he yeilded presently to the Lord without any dispute or delay a tender heart is an obedientiall heart J siah was tender heâ—rted and he did the will of God most throughly of any of the Kings of Judah none of them did reforme so as he did 2 Chron 35.18 David was a man of a tender spirit and he fullfilâ—'d all the wills of God Acts 13.22 7. It s tender towards o heâ—s a tender heart hath a tender tongue and a tender hand the man hath such an heart speaks evill of none doth harme to none such an one is mercifull to his Beast much more to men he pities those are in a perishing way and would pull them out of the fire ahe Law of kindnesse is in his lips and actions of love are in his hands Jobs heart was soft Job 23.16 and you may finde what his words and actions were Chap. 29 11 12 13 15 16. When the eare heard me then it blessed me he spake such comfortable words to them gave them such good counsell that they blessed him for it and his actions were delivering the poor and fatherlesse helping the blind and lame and making the Widowes heart to rejoyce Tendernesse of heart breeds tendernesse towards others Its sayd of Esau he was red all over like a hairy Garment Gen. 25.25 hee was red and rough
house Therefore thou son of man prepare thee stuffe for remooving and remoove by day in their sight and thou shalt remoove from thy place to anothr place in their sight it may be they will consider though they be a rebellious house Then shalt thou bring forth thy fluffe by day in their sight as stuffe for remooving and thou shalt goe forth at Even in their sight as they that goe forth into captivity Dig thou through the wall in their sight and carry out thereby In their sight shalt thou bear it upon thy shoulders and carry it forth in the twylight thou shalt cover thy face that thou see not the ground for I have set thee for a signe unto the house of Israel And I did so as I was commanded I brought forth my stuff by day as stuff for captivity and in the Even I digged through the wall with mine hand I brought it forth in the twy light and I bare it upon my shoulder in their sight EZEKIEL having been in a vision at Jerusalem seen and hazard many remarkeable things which he declared to them of the captivity here the word of the Lord came afresh unto him and he is put upon doing those things which might convince Zedekiah and others of the sad judgements comming upon them In the Chapter be three things in generall observeable 1. A Prophesie of Zedekiahs carrying into captivity with the Cittizens of Jerusalem to the 17. vers 2. The miserable condition of the people preceding and following the captivity of the King and people from vers 17. to 21. 3. A confutation of those who mokct at the judgements of God threatned by the Prophet from the 21. to the end In the first part you have 1. A type set out in the six first verses 2. The application of the type from thence to the 17. It s a question to whom these words of the Lord doe refer Thou dwellest in the midst of a rebellious house c. Our prophet was in Babylon and before the captives there he was to remoove in their sight and this was not to give them hopes of any speedy returne out of Babylon but to quiet their disturbed minds for these typicall actions of the Prophet in carrying out his stuffe and digging through the wall c. have a double aspect one towards them at Jerusalem to evidence to them that their captivity was at hand another towards these alreadie in captivity which was to comfort them in leting them see what heavy judgements they had escaped being safe there in Babylon though burdened with some difficulties The scope is to shew the certainty of their suffering and destruction at Jerusalem and their advantage who were come to Babylon and freed from the judgements were coming upon the other Thou dwellest in the midst of a rebellious house Hebrew is a house of rebellion a Familie Nation people who are rebellious imbittering exasperating Which have eyes to see and see not Eares to heare and hear not Some take the sight for the understanding the eare for the will for these two senses are the servants of those faculties and as the eye and eare are delighted with light and sweetnesse so the understanding and will but these men were spiritually bliâ—d and deafe they neyther heard nor saw as they might have done They might have seen Gods goodnesse to them in bringing them from Jerusalem in causing them to hearken to Jeremiahs couâ—sell in planting them in Babylon in procuring more fâ—vour fâ—om the Babylonians then the condition of captives did require they might have understood by the Pâ—ophets visions and words spoken to them what the Chaldaeans should speed ly doe to them in Canaan what bloody and fieâ—y judgements they were bringing upon the City Temple people and whole Land They did not see inwardly they considered not what God did said nor what they were to doe Obser 1. Wicked men neyther see not hear the things of God neyther meecies nor judgements are rightly discerned by them they saw not the mercie they had in a strange Land nor the judgements they escaped in their owne Land Mercies and judgements have much of God in them they speak and speak aloud but wicked men neyther see God nor heare his voyce in his works they are blind and deafe When men see hear and doe not profit by their seeing or hearing then they neyther see nor hear in Scripture sense the more signes threatnings judgements the harder hearted they grow the blinder and deafer they are Wee had need pray unto the Lord to open our eyes that we may see what judgements what mercies we have had that he would bore ouâ— eares that we may here his voyce and repent of our wickednesse 2. The cause of sinners not seeing not hearing is in themselvs For they are a rebellious house Their rebellion was the cause they neither saw nor heard they did contrary to what God required and so blinded their own eyes hardned their owne hearts Isa 26.10.11 Let favour be shewed to the wicked yet will he not learne righteousnesse when the Lords hand is lifted up yet will he not see I feare this is the case of many amongst us God hath given men senses to observe his works and wayes but they eyther doe not or will not observe them they have eyes to see mercies and judgements but they consider them not they have eares to hear the voyce of his Rod and word but they hear not their eyes eares and hearts are taken up and exercis'd about other things which is a dreadfull evill Prepare the stuffe for removing Hebrew is instruments what instruments such were seen in Mat. 10.10 A â—crip a coat shooes a staffe some add a girdle but whether these were the instruments Ezekiel was to prepare I make some doubt this might suffice for his owne travalling but he was to remove his houshold-stuffe vers 5.6 He was to carry it out through the hole of the wall and beare it upon his shoulder This he was to doe for tryall of their spirits they had not been affected with his prophecying and therefore now a visible signe is added and what then It may be they will consider when they should see the prophet removing from place to place digg through the wall goe out in the night cover his face c. these things were likely to affect them actions are more observeable then words they make deeper impressions If some cheife man in a City should pack up all his stuffe breake through the walls of the City in the night carry all he had away what strange effects would it cause in the hear s of men The Lord is very patient towards a sinfull and rebellious people Obser 1. he tryeth variety of wayes to doe them good visions prophesies signes they had before here again the prophet must doe strange things to see if they will be apprehensive of danger repent and prevent judgments this is the way of God with sinners
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
came unto me saying 2. Sonne of man set thy face towards the mountaines of Israel and prophesie against them 3. And say Ye mountaines of Israel heare the word of the Lord God Thus saith the Lord God to the mountaines and to the hils to the Rivers and to the Valleys Behold I even I will bring a sword upon you and I will destroy your high places 4. And your Altars shall be desolate and your Images shall be broken and I will cast downe your slaine men before your Idols 5. And I will lay the dead carkases of the Children of Israel before their Idols and I will scatter your bones round about your Altars 6. In all your dwelling places the Cities shall be laid waste and the high places shall be desolate that your Alters may bee laid waste and desolate and your Idols may be broken and cease and your Images may be cut downe and your workes may be abolished 7. And the slaine shall fall in the midst of you and ye shall know that I am the Lord. IN this Chapter you have First a command to Prophesie in the two first Verses Secondly the Prophesie it selfe in which are three thing First A threatning of desolation to the Land of Judea the Idolls Altars and men thereof in the 3 4 5 6 7 Verses Secondly a promise of mercy unto them in their scattered condition verse 8 9 10. Some should escape the Judgements repent of their evill waye and know the Lord. Thirdly a prefiguration of the griefe they should have for the Judgements to come upon them which are repented Verses 11 12 13 14. Junius observes this Prophesie to have been on the Sabboth day the one and twentieth of the fifth moneth in the sixth year of their Captivity and on the twenty eighth day of the same moneth the Prophesie in the next Chapter and on the fifth day of the sixth moneth the Vision in the eighth Chapter God honoured his owne day with giving out his Word by Revelations and Visions that day they rested from their labour and were fittest to heare see and receive divine thinge It was now above a yeare since Ezekiel had his first Vision for that was in the fifth day of the fourth moneth and fifth yeare of the Captivity this in the sixth yeare and fifth moneth The Prophets had not all communicated to them at once but by degrees as infinite wisedome saw best and the Church understands not all at once what they wrote but now a little and then a little as it pleases God to let in light Vers 2. Set thy face towards the Mountaines of Israel Turne thee unto them speake boldly and freely Prophesie their destruction The Mountaines of Israel were diverse There was Mount Ebal and Mount Gorizzim Deut. 27.12 13. Mount Carmel 1 Kings 18.19 Mount Horeb 1 Kings 19.8 Mount Zemâ—raim 2 Chron. 13.4 Mount Gilead Cant. 4.1 Mount Ephraim Joshua 17.15 Mount Naphtali and Mount Judah Joshua 20.7 Mount Hermon 1 Chron. 5.23 Mount Lebanon Judges 3.3 Mount Tabor Judges 4.6 Mount Bethel Josh 16.1 Mount Moriah 2 Chron. 3.1 Mount Zion Psal 125.1 Mount Olivet Luke 19.37 which is called the Mount of corruption 2 Kings 29.13 because Solomon had built there High places for Ashtoreth Chemosh and Mileome and not onely in that but diverse other of these Mountaines were Altars and Images which provoked the Lord and therefore he bids the Prophet to prophesie against them He speakes to the Mountaines Hills Rivers and Vallies to heare the Word of the Lord. This kind of speaking sets out the weightinesse of the Prophesie the vehemency of affection and seem'd to convince the Jews of their insensiblenesse and incurablenesse they were so hardened in sinne that there was as much hope of doing good to these creatures as to them by the Word Here is a Prosopopeia attribution of sense to dumbe creatures Res insensibiles videbantur suo modo sentire sensus autem compotes non sentichant which is frequent in Scriptures Deut. 32.1 Give eare Oh yee Heavens and I will speake heare Oh Earth the words of my mouth So Jer. 2.12 Isa 1.2 Hence the earth t is said to tremble the hills to move at the wrath of God Psal 18.7 Psal 76.8.114.7 Winds and Seas to obey Matth. 8.27 All creatures are more ready to obey the will of their Creatour then man it Apostrophees are therefore oft made from the sensible and rationall Creatures to those that are void of both to set out the stupidity of Man and his unworthinesse of the Word The Lord passes by the Masters and lookes to the Servants neglects Men and speakes to the Mountaines that so he might provoke them to consider To the Rivers The vulgar is Rupibus to the Rocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphikim in the Hebrew doth signifie Channells Isa 8.7 Psal 18.15 The King of Assyria shall come up over all his Channels and goe over all his banks 2 Sam. 16.22 The Channels of the Sea appeared It signifies also the waters that runne in the Channels Job 6.15 As the streame of brookes they passe away And Psal 126.4 As the streames in the South Hence it is rendred Rivers Joel 3.18 Ezek. 35.8 from Aphak which signifies to containe and corroborate and both these the Channels doe they containe the Waters keep them within their bancks and strengthen them being kept together so that they runne with force and beare burdens The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes Thickets and woody places which use to be about waters Valleys By the water sides and in the Valleys they provoked God Jer. 49.4 Why gloryest thou in the Valleys They trusted in their flowing and fat Valleys Isa 57.5 They enflamed themselves with Idolls under every green Tree slaying the Children in the Valleys under the clifts of the Rocks And Jer. 32.35 They built the high places of Baal which are in the Valley of the sonne of Hinnon to cause their Sonnes and Daughters to passe through the fire unto Molech and this Valley was afterward called The Valley of slaughter Jer. 19.6 and the reason is given Jer. 7.32 33. they had slaine their Children there and God punished them with a great slaughter there and defiled the place with their blood which they had formerly defiled with their sinne A Sword upon you That is the Assyrians armed with instruments of Warre they should come and lay all waste breake downe Altars cut downe Groves digge downe Hils dry up their Channels and let out their waters The high places They are first mentioned in Leviticus Chap. 26.30 They were Mountaines or Hills where the people worshipped 2 Chron. 1.3 taken from the practice of Heathens who chose out pleasant places woody Hills and recesses where they built Chappels Temples and Altars to their gods Numb 22.41 Balack brought Balaam into the high places of Baal where there was a Temple or Chappell for the worship of Baal and therefore in the next Chapter
the faithfulnesse of God in his Word and his infinite love in Christ 3. What God doth in the world he doth to fulfill his word the providences now extant are accomplishmēts of the word of God in Prophesies Promises 3. The Lord will not leave his Word what ever it be unaccomplished They shall know that I have not sayd in vaine I would doe this evill that I would afflict them A word is in vaine when it s not fulfilled inefficaciously fulfilled or unseasonably fulfilled none of all these befall the Word of God threats or promises Isa 55.11 The word that 's gone forth of my mouth shall not returne to me voyd but it shall accomplish that which I please it shall prosper in the thing whereto I sent it If God give out a word for Warres for destruction of Cities Kingdomes Churches for carrying into Captivity that word shall take place and be effectuall Zech. 1.6 My words and my statutes did they not take hold of your Fathes They overtooke them and Arrested them CHAP. VI. 11. Thus saith the Lord God Smite with thine hand and stampe with thy foot and say Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by the Pestilence 12. Hee that is farre off shall dye of the Pestilence and hee that is neer shall fall by the Sword and hee that remaineth and is besieged shall dye by the Famine thus will I accomplish my fury upon them 13. Thou shall yee know that I am the Lord when their slaine men shall be among their Idols round about their Altars upon every high Hill in all the tops of the Mountaines and under every greene Tree and under every thick Oake the place where they did offer sweet savour to all their Idols 14. So will I stretch out mine hand upon them and make the Land desolate yea more desolate them the Wildernesse towards Diblath in all their habitations and they shall know that I am the LORD HERE is the third part of the Prophesie which sets out the great griefe they should have for the sore Judgements of God upon them which Judgements are againe mentioned Sword Famine Pestilence Desolation In the 11 Verse their griefe is set out by Symbolicall expressions as Smiting with the hand stamping with the foote and crying Alasse And the cause of these First their sins Secondly their punishments Smite with thine hand and stampe with thy foot such Gestures have been used in contrary cases as well in great Joy as in great Griefe Ezek. 25.6 Because thou hast clapped thine hands and stamped with thy feet and rejoyced in heart with all thy despight against the Land of Israel It s spoken of Ammon who used those Gestures in an Insulting way against the Jewes but in this place these Gestures declare their unspeakable griefe for their sinnes and judgements and were usuall in case of sorrow Jer. 31.19 The Prophet brings in Ephraim repenting and that is a Declaration of it I smote upon my thigh and was ashamed and when God would bring terrour upon his people he bids the Prophet Smite upon his thigh Ezek. 21.12 Sometime in their griefe they did smite upon their thigh sometimes the brest sometimes the other hand Smite thine hands together So Balack did Numb 24.10 sometimes the head Homer hath it often Lib. 3. Tuscul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smote on his thigh And Tully mentions among other kinds of mourning their smiting of the cheeks their brest their thigh their head Stampe with thy foot In cases of great and suddaine griefe men use to stamp upon the Earth Odyss l. 6. Homer speaking of Irus about drawing of Teeth saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stampt the earth with his foot And Cicero in Bruto saith Nulla pedum supplosio There was no stamping with the feet Alas In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint and Theodotian renders it Euge and make it a note of rejoycing and exalting because Idols were destroyed and Gods Judgements executed but it s upon mistake of Ach for Heach which is Euge but Ach is alwayes a note of griefe and that exposition of theirs suits not with the subject matter which is Sinne and Judgement It s well rendred by Jerome Heu and by our Translation Alas a word constantly used to note griefe Josh 7.7 Israel fell before Ai Joshua rends his Cloaths fell on the earth and cryed Alas O Lord God c. Joel 1.15 Amos 5.16 Revel 18.10 In cases of great sorrow they used this word These outward signes of sorrow are commended that the people might be awakened out of their security that they might be more affected with the calamities were comming and their sinnes that hastened such calamities upon them words are transient and leave little impression but visible signes worke more strongly affect more deeply and draw the spirits of beholders into a Sympathy Obser God would have those are his to mourne for the sinnes and judgements are comming upon a Land and people for them the Prophet must Smite with the hand stampe with the foot and cry alas for all the evill abominations of the house of Israel and for their calamities Some doe mourne for calamities few for sinnes of the people but here their sinnes come in first and afflicts the Prophets spirit most the Judgements afterwards Psal 119.136 Rivers of water runne downe mine eyes because they keepe not thy Law And ver 158. I beheld the transgressours and was grieved It s safe doe it Ezek. 9.4 Goe through Jerusalem and set a marke upon the foreheads of them that sigh and cry for all the abominations 1 Cor. 5.2 The Apostle blam'd them that they did not mourn for the incestuous Corinthians Ver. 12. Of these sore Judgements hath been formerly spoken in the fifth Chapter that there is no escaping them and of Gods accomplishing his fury he would beare no longer but utterly destroy them Obser 1 1. That God doth often punish men where they sinne Ver. 13. Their slaine should be among their Altars Idols in the place where they offered their sweet savour Sennacherib was slain in the house of his God Nisroch as he was worshipping Isa 37.38 2. That Idolatry and false Worship is costly They offer sweet savour every where to all their Idols they think nothing too much for their false way the sweet Incence was very costly and only for Gods use not their owne houses yet their Idols shall have it men will part with much this way Isa 46.6 They lavish Gold out of the Bag c. Wildernesse towards Diblath Vers 14. Some make it to be the same with Riblah in the 2 Kings 25.6 and Jer. 34.5 Mentioned also in Numb 34.11 This may well be Munster following Rabbi David saith is put for Riblah because of the likenesse of ד and ד in the Hebrew tongue and Jerome conceives it is the same with Riblah
compasse of a few years But thy Commandement is exceeding broad it goeth beyond the terme of these perishing things it 's not for a hundred or thousand years and so to expire but it abides for ever Obser 2 2. God will premonish before he doth punish a sinfull people he comes not upon them unwarned he tels them before hand what they must looke for If a generall destruction be decreed ready to be executed he will hint it to his Prophets they shall declare it to the people that those that are the Lords may be awakened brought to repentance be secur'd from eternall ruine if not the temporall and that the rest may be convinced of their own evill ways and may justifie the proceedings of the Lord. Vers 3. 3. Now is the end come upon thee They having the common sicknesse of mankind in them to put off judgements and the day of evill when threatned as if there were no such thing or at a great distance The Lord brings the judgement home to them and cuts off all their shifts Now is the end upon thee now is the finall destruction and for Thee not for others that live among the Nations not for thy Posterity that comes after thee Not for the Tribes are carryed away but for thee that art secure and fearest not Now is the end it s very nigh some yeares were to passe before the end came it was now the sixth yeare of their Captivity and Zedekiah that succeeded Jehoiachim was upon the sixth yeare of his Reigne at Jerusalem and the ninth yeare the tenth month began this finall destruction 2 Kings 25.1 Then came Nebuchadnezzar with all his Forces into the Land and besieged Jerusalem and in the eleventh yeare the fourth and fifth moneths it was accomplished Vers 2 3 4 8 9 10. So that here was three or four years before this end came five and upwards before it was fulfilled yet it s sayd Now is the end come upon thee Things future in Scripture are spoken of as present or past Isa 1.8 The daughter of Zyon is left as a Cottage in a Vineyard Chap. 24.10 The Citie of confusion is broken downe every house is shut up that no man may come in There is a crying for Wine in the streets This is spoken as present and it was yet to come Chap. 42.22 This is a people robbed and spoyled Revel 18.2 Babylon is fallen is fallen and is become the habitation of Devils John 3.18 Hee that beleeveth not is condemned already These Scriptures speake of things as past and were then to come the Lord useth to speak so in his word of things future sometimes as present sometimes as past because with him is no difference of times and for that they are as certainely to take place as if they were doing or done God looks not upon time as we doe that is future we thinke to be at a great distance that is to come 2 3 7 20 or 100. yeares hence that we apprehend very remote and hath little influence into us or operation upon us but God looks upon things at little and great distances as present Now is the end come upon thee 70 yeares he calls a present little moment Isa 54.7 8. 1 Pet. 4.7 The end of all things is at hand 1 John 2.18 It is the last houre It is about 1600 yeares since the spirit of God spake thus by Peter and John and yet the end of all things is not come the last hour is not out times future are present with God and so propounded to us that they might worke the more strongly upon us cause us to feare God more to be sober and watch unto Prayer I will send mine anger upon thee God had formerly delt sparingly with them now and then chastised them with rods now he would be more severe and chasten them with Scorpions he had kept in his wrath formerly but now he would send it forth in strength they should not have gentle corrections but terrible Judgements he would send out wrath and not mercy Anger here is put for the effects of anger punishments judgements by a metonymie of the efficient Will judge thee according to thy wayes Judging is sometimes put for sentencing of persons or things Rom. 2.16 In the day that God shall judge the secrets of men That is passe a sentence upon them sometimes for punishing Heb. 13.4 Whoremongers and Adulterers God will judge That is punish And so here I will judge thee First I will punish and least it may be thought God in his anger should exceed measure in punishing it s added According to thy wayes not according to my wayes but thine which in the judgement of any or all must be equall looke what thou hast done and deserved by it that thou shalt have the word Wayes is metaphoricall and notes mens manners actions courses of life Prov. 21.2 Every way of a man is right in his owne eyes so Psal 1.1.6 Mens owne devises Judges 2.19 Custome Jer. 10.2 And in this place their actions and conversations are cal'd wayes because their affections the feet of the soule are in them and they lead unto some place as wayes doe all actions have a tendencie to Heaven or Hell This phrase is expounded by that in Hos 4.9 I will punish them for their wayes They have done evill and shall suffer for it And will recompence upon thee all thine abominations The Hebrew is I will give or put upon thee c. The Vulgar is Ponam costra te I will put against thee all and others have it I will repose or turne back upon thee all thine abominations hitherto thou hast put them upon me Reponam Juni and I have borne them now I will returne them and lay them upon thy selfe God would now reward them for their abominations Hos 4.9 I will punish them for their wayes and reward them for their doings Their reward shou'd returne upon their owne head Obad. 15. Obser Gods Judgements prevent sinners expectations they are nearer men then they conceive Now is the end come the Prophet in Babylon sees it but they at Jerusalem apprehended it not none would beleive that destruction should come upon Jerusalem Lam. 4.12 Yee put farre away the evill day Amos 6.3 they put it farre from their thoughts hearts if it came in at all they looke upon it as comming in after Generations and not in theirs Ezek. 12.22 It was come to a Proverbe in Israel the dayes are prolonged and every vision faileth Vers 27. The vision that hee seeth is for many dayes to come and hee prophesieth of the times that are afarre of they grew secure fear'd not the threatnings put upon them at a great distance and what lay in them nul'd the Prophesies and therefore in the 28 Verse God saith There shall none of my words be prolonged any more God would hasten the punishment of them and they should suddainely overtake them Isa 29.1 5 6. Woe to Ariel
any Authours whatsoever Obser 1 1. In case of peoples security repetition of the same thing is necessary they were fearelesse of judgements secure of their Estates put farre off the evill day and see how the Lord doubles and trebles his threats An evill an onely evill an end the end is come is come is come is come is come is come six times and further behold behold it s come the severall expressions of the season the morning the time the day of trouble and then it watcheth is come is neare why doth the spirit of God repeate all those even to awaken them out of their security to convince them as of the certainty so the suddennesse of the judgement and to make the greater and deeper impression upon them things once spoken passe away but being iterated are like to take some hold of mens eares and affections this Prophet is very repetitious of Threats and Judgements and presseth them frequently they were neer finall destruction and therefore the spirit of God urgeth such things oft in the mouth of this Prophet that so no meanes being left unattempted he might awaken all and gaine some Christ pronounces the same words eight times in one Chapter Woe unto you Scribes Pharises Hypocrites Matth. 23.13 14 15 16 23 25 27 29. to affect them with the eminencie of their danger and others with the evill of their wayes Obser 2 2. Gods judgements may seeme to linger but they doe not slumber wicked men God beares with and forbeares long even so long that they thinke his judgements are layd to sleep or dead as in the 2 Pet. 3.4 Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the Creation There is no Christ to Reigne or Judge the Flood is dryed up and the fire to consume the World is not yet kindled but Verse 10. The day of the Lord will come as a thiefe in the night in the which the Heavens shall passe away with great noyse and the Element shall melt with fervent heat Chap. 2. Ver. 3. Whose judgement lingereth not and their damnation slumbereth not Gods judgements what ever sinners thinke are awake and footing of it and hastening to their Ruine That which the wicked call a lingering and slumbering judgement Gods spirit cals in the 1. verse Swift destruction it will be upon them before they see their doings or repent of their Sinne Revel 6.2 4 8. you shall finde that judgements come riding in they make haste Obser 3 3. That God keeps judgements quiet till he please It may watch but cannot walke or worke till he seale a Commission God hath variety of judgements creatures in a readinesse to doe him service he hath Angels Stars Winds Waters Sword Famine Pestilence c. but no one stirs till he say goe they watch to heare his voice to doe his will they move not at the call of man their motion is onely at the appointment of their great Creator If he bid Nebuchadnezzar Nebuzaradan with thousands of Babylonians to arise and hasten to the Ruine of Jerusalem they are watchfull swift and active to execute his commands All creatures are Gods Army and have cause sufficient to watch for the Ruine of man because mans sin hath subjected them to ruine and imbondag'd them to corruption but here is the wisedome power and mercy of God he keeps all in their banks and without warrant from the great Generall the Lord of Hosts no attempt is made against any The morning is come unto thee That they might be affected he tels them the Day is broke the morning is come and the day of trouble beginneth he would have them be no longer in the darke but to look abroad to see how providences were working to fulfill Prophâ—siâ—â— The Originall word is diversly rendered Some thinke he alludes to the practice of the Jewes who executed Delinquents in the morning according to that in Jer. 21.12 Psal 101.8 God would early bring the Sword upon them and there is an emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Morning which was the most observable and deplorable morning that ever they had such a morning was Sodoms when fire and brimstone rain'd upon it Gen. 19.23 24. Such a morning was the King of Israels Hos 10.15 it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maturare mane surgere and signifies Matutinum quid some morning some early thing Ex usu Chaldaeo and Alapide interprets it Primum germen the first bud that is upon any tree the early the morning bud and so the sense is Judgements are budding breaking forth appearing and as near as Spring and Summer is when a Tree buds and blossomes or as the word is The morning is come you have thought judgement slept that it was still evening not past midnight but the morning is come judgement not onely watcheth but is rising risen comming forth and it will be early upon thee The Septuagint implies there was a connexion and series of evills comming upon them Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nexus complicatio prospectionem as if the evill they had foreseen and feared were now comming upon them the Chalde Coronam diadema so the word is used in Isa 28.5 and because it notes Royall power it s thought the King of Babylon is here meant the Vulgar is Contritio breaking into pieces La sentence du matin in the margent of the French grinding to dust is come upon thee Maldonat Contractio besieging is come and thou must be in a narrow compasse Shindler Revolutio ad te Nebuchadnezzar shall returne compasse thee about as a Crowne and carry thee into Captivity The day of trouble is neere The Hebrew word notes great trouble vexation with tumult and destruction Haiom Mebumah or a day of sore trouble you may hear the Prophet Isaiah describing such a day Chap. 22.5 It is a day of trouble and of treading downe of perplexety by the Lord God of Hosts in the Valley of vision breaking downe the Walls and of crying to the Mountaines God hath dayes of trouble for Kingdomes and when they come there is great distresse and great destruction 2 Chron. 15.5 6. In those times there was no peace to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the Countries and Nation was destroyed of Nation and City of City for God did vex them with all adversity This was a time or day of trouble for Israel In Scripture is mentioned a day of Calamity Psal 18.18 a day of Wrath Job 20.28 a day of Battell Psal 140.7 a day of Vengeance Jer. 46.10 a day of evill Prov. 16.4 of Rebuke Hos 5.9 of Slaughter Jer. 12.3 of Burning Mal. 4.1 of Destruction Job 21.30 And all these may be in a day of trouble You shall find many of them together in the 1 Zeph. 14 15 16
may have truth amongst them and more given in unto them as well as others God gives Vision Law Counsell and takes them away at his pleasure he creates light and darknesse They shall seeke vision of the Prophets and there shall be none Prophets could not prophesie at pleasure But when God gave in visions then they gave out light Nathan had no vision no word from heaven to encourage David to build hee had one to take him off 2 Sam. 7. Neither had the Priests the knowledg of the Law alwayes Hosea 4.6 Mal. 2.8 Neither is counsell alwayes with the Antient Isa 29.14 You that have Vision thâ— Law and Gospell the Counsell of the Ancient how soone God may remove it is a secret the light was extinguishing lately there were many extinguishers Jesuiticall Prelaticall and others Be not unthankfull for the light you have sin not against light by disgracing that as New light which suits not with your spirits It was in the womb of the Sc iptures though not brought forth till of late If you spurn a any light any truths of God you may lose what you have If you receive not the truth with love God will send you strong delusions If you hate those that bring you light you are in darknesse notwithstanding all the light that shines amongst you 1 John 2.9 10. He that saith he is in the light and hates his brother is in darknesse untill now He that loves his brother abideth in the light and there is no occasion of stumbling in him Let me say to you as Isa Chap. 2.5 O house of Jacob come yee let us walke in the light of the Lord. And as Christ to the people Yet a little while is the light with you walke while yee have the light least darknesse come upon you John 12.35 Acts 26.19 Paul was not disobedient to the heavenly visions he had be not you but walk in the light and warmth of them and then see what a blessing you shall have 1 John 1.7 If we walk in the light as he is in the light we have fellowsh p one with another and the blood of Jesus Christ his Son cleanseth us from all sinne 8. Those will not doe what they know shall not know what to doe Zedekiah and the rest would not doe what they knew Jeremie bade them goe forth yeild themselves and it should be well with them and the City but they did it not and quickly after they knew not what to doe no Vision no Law no Counsell in a streight and knew not which way to turn them Adam knew what to doe but did it not and presently after his head is in the thicket and he knows not what to doe Saul knew that he should not offer sacrifice that he should have slain Agag spared neither man nor beast he did it not and how oft he was in streights and knew not what to do you may observe in the story especially in that famous place 1 Sam. 28.15 When the Witch had rais'd the Devill in Samuels likenesse and mantle he tels him why he had called him I know not what to do but I have called thee that thou mayest make known unto me what I shall doe CHAP. VII 26. The King shall mourne and the Prince shall bee cloathed with desolation and the hands of the people of the Land shall bee troubled I will doe unto them after their way and according to their desertâ— will I judge them and they shall know that I am the LORD HAving spoken of the Ecclesiasticall estate in the former Verse in this he comes to the Civill estate and shews that the judgements should light upon all sorts King Prince and People mourning desolation and trouble shall be upon them he names the subjects of misery and the miseries then he lays down the causes the efficient God the materiall and meritorious their ways deserts then the end of all these Judgements That they may know- c The King shall mourne Hebrew is ijthabbal the word being in Hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which denotes a great measure of sorrow and expressions of it outwardly notes continuation of mourning some therefore render it Hee shall pine away or kill himselfe with mourning Its mourning with sighing and sighes are wasting and surely Zedekiah had cause of constant mourning even to his death he lost the Kingdome his Sonnes and his eyes at once which were dear things unto him and some observe when the word is referred to Men it notes mourning for dear things The Prince That is Princes the Singular Number for the P◠〈…〉 â—â—â—phet for prophets Shall be cloathed with desolation It s metaphoricall from Garments which doe cover and compasse about so Desolation should compasse the Princes and Nobles on every side The word notes such Desolation as breeds amazement in the beholders which was here when they saw the City Moller Psal 143.4 the Temple the Kingdome layd waste all things in them desolated they were cloathed with desolation and amazed at so strange a Garment upon them The hands of the people of the Land shall be troubled When the people should see their King mourning their Nobles desolate no heart or spirit in them for the Church and State for their Liberties or Lives their hearts and hands were troubled But he expresses it by their hands because it was more visible by them and set out the greatnesse of their misery they had no hands through feare and faintnesse to follow their Callings no hands to take up Armes to defend themselves no hands to lift vp in prayer According to their deserts The Hebrew is According to their judgements they have made ill Judgements of persons and things and deserve my judgements for them and answerably I will deale with them They have oppressed they shall be oppressed they have not heard the cry of others Ex judiciis peccatoris judicat peccantem Deus Orig. they shall not bee heard crying they have rejected me and they shall be rejected by me they have kill'd and they shall be killed they have spoyl'd and they shall be spoyled and so that of Christ in Matth. 7.2 is made good With what judgement yee judge yee shall bee judged and with what measure you meat it shall be measured to you againe In the 3 4 8 9. Verses of this Chapter hath been spoken of Judging and recompencing them according to their wayes Obser 1. That God hath times for Kings and Courtiers to mourn in greatnesse exempts not from Gods hand if great ones sin they shall smart for their sins The King shall mourne c. God takes off Royall Robes and puts sackcloth upon Kings loynes that sin against him heavy judgements he brings upon Kings Zedekiahs sins were great First He was false a thing too incident to Kings 2 Chro. 36.13 he violated the Oath he had taken Secondly Idolatrous Heathenish Idolatry was practised in his
Baal but they were nototious weighty sinnes Kingdome and Church-destroying sinnes Men pare and lessen their sins they make little account of them Prov. 14.9 Fooles make a mocke at sinne as an inconsiderable matter And Chap. 10 23. It s a sport to a foole to doe mischiefe it s no heavy thing to his conscience but a light thing like a feather with which hee can sport and play Job 15.16 Man drinkes iniquity like water he delights himselfe with sin like a fish that draws in the water and spouts it â—ut again in a sporting way so doth man to him sin is sweete delightsome Job 20.22 not burthensome Math. 22.5 When they refused Christ and his offers of grace mercy and salvation when they sin'd with a high hand yet they made light of it and went their wayes And in Isa when they committed Idolatry sell to other gods they looked upon it as a sporting businesse Isa 57.4 Against whom doe you sport your selves against whom doe you make a wide mouth and draw out your tongue What mens thoughts are of their sinnes you see they weigh them in false ballances and make them light but when they come to the ballance of the Sanctuary they will be found heavy Is it a light thing such abhominations are in our land 2. To sin where God manifests his presence and vouchsafes the meanes of grace and choise mercies is a great aggravation of sin and grievous provocation of Divine Majesty Is it light that yee commit the abhomination which yee commit Here in the Temple the place of my presence where I have given them mine Ordinances and doe meete them for my worship to set their Idoll of Jealousie neare that place have their chambers of Imagery their Tammuz brought into the Temple and women weeping about that filthy Idoll and men standing with their backs towards God and worshipping the Sun This aggravated their sinne and provoked bitterly here here they do such things Psalm 106.19 They made a Calfe in Horeb. Was this more then if they had made it in Aegypt or some other place Yes Horeb was the same with Mount Sinai if you compare Deut. 4.10 11. with Exod. 19.18 It s evident and there God appeared gave out the Law and made a Covenant with them Deut. 5.2 And it was called the mount of God 1 K. 19.8 Now here they made a Calfe here they sin'd and this was a great aggravation of their sinne insomuch that Deut. 9.8 Moses saith In Horeb they provoked the Lord to wrath even destroying wrath So touching Gilgal the Scripture speakes of Gilgals wickednesse Hosea 9.15 Of sacrificing Bullocks there Hosea 12.11 And multiplying transgression there Amos 4.4 The Lord tooke their sins at Gilgal very heinously and cause he had for it At Gilgal were the 12. memoriall stones of their passing over Jordan pirched Josh 4.20 At Gilgal they were circumcised and God rolled away the reproach of Egypt from them Josh 5.8 9. There they had the Passâ—over vers 10. Gilgal being a place famous for these things their sins at Gilgal did iâ—crease their reproach and aggravate their villany Where God haâ—h manifested himselfe and done remarkable things sinne there is double sin Psal 106.7 They provoked him at the sea even at the red sea Where God pittied them being in a great streight where God shewed his mighty power in dividing the seas in leading the Israelites safely through and in drowning the proud cruel bloody adversaries yet there they provoked him at the sea even the red sea So for Canaan which was the holy land the land of uprightnesse the land where God had shewn and done great things for them sinne there hath an emphasis set upon it Isa 26.10 There they deale unjustly Ezek. 20.8 When I had brought them into the the Land for which I lifted up mâ— hand to give it to them Foure times he accents their sin there they offer their sacrifices there they present the provocation of their offerings there they made their sweete savour there they poured out their drinke-offerings God hath given us in this Land in this City many choise mercies done wonderfull things for us shall it be said Here they commit sinne where the Gospell and meanes of grace are where they have lately entered into Covenant with me where they have seene my hand stretched out to doe many great things If it be so there will be an accent upon our sins 3. Violence is a spreading sin they have filled the Land with violence with wrong injustice oppâ—ssion The Princes had violent hands they oppressed and exacted of the people The Judges were evening wolves that sought prey devoured greedily Zep. 3.3 that oppresse a man and his house Mica 2.2 Ez k. 45.8 9. The rich men they were full of violence Mica 6.12 and wrong'd the poorer sort servants were infected with this sin and fill'd their Masters houses with violence deceit Zeph. 1.9 The Priests they violenced the law Zâ—ph 3.4 Ezek. 22.26 They corrupted it with their glosses forced interpretations constructions such as God never put into it they set by the law and set up their owne inventions wils traditions by which the law was made void Thus violence had fil'd the Land the City the Sanctuary and ran through all sorts of men If freedome from this sin had been any where it 's probable in Jerusalem some should have been found free but Zeph. 3.1 Woe to the oppressing City And Jer. 6.6 Shee is wholly oppression in the middest of her Not only oppressing but oppression she was throughly grown and perfect in that sinne and not only oppression but wholly oppression nothing remaining in her but oppression and this evident vibsile in the midst of her Princes Priests rich servants poore oppresse wrong offer violence one to another Jer. 5.1 Run see seeke if there be a man that executeth judgement All were for violence none for justice 4. Injustice is abhomination unto God and the more it spreads the greater abhomination it is the Lord calls them abhominations for they have fil'd the Land with violence violence in the Princes was abhomination violence in the Priests was abhomination oppression in the rich was abhomination injustice in their Judges was abhomination injury and wrong in their servants and officers was abhomination and all these amounted to abhominations Injustice and violence are crying sins Isa 5.7 The Lord looked for judgement but behold oppression for righteousnesse but behold a cry There were hundreds and thousands crying because their Orchards and Vineyards were taken from them their wages detain'd and themselves and their houses ready to be swallowed up by the mouths of the violent The word for oppression Behold oppression Mishphat and behold Misphak in Hebrew is a scab a wound a leprosie when a body is free from these its beautifull but when over-run with these its loathsome Injustice was a scab adherent to the Jews and made them abhominable Oppression was a wound and made them incurable
divine wrath and these God cals for and emplâ—yes yet to fetch in the Chaldeans for destruction of the City and inhabitants of it Angels are defenders and destroyers of Cities Chaldie is qui constituti sunt ut perdant civitatem Every man with his destroying weapon in his hand A man in the Hebrew it is not every man but the meaning is that not any shouâ—d appeare without his weapon every one that came should bring it in his hand Destroying weapon Heb. Instrument of his destruction that is not with an instrument to destroy himselfe but with an instrument to destroy otheâ—s a deadly instrument Observ 1. The Lord will not alwayes be silent and beare with sinners he will cry out against them the longer he hath been silent the louder he will cry at last here God held his peace long or spake in secret to the Prophet shewing him the sins of this City how grievous they were what abhominations they had committed and that being done he cryes out of them calls for executioners to be avenged on them Isa 42.14 I have long time holden my peace I have beene still and refrained my selfe now will I cry like a travailing woman I will destroy and devour at once A travailing woman feeles paine but keepes as long as shee can from discovering the same but when her throwes and pangs come strongly upon her she cryes out of her pains and cals for help So God had borne with their sins restrain'd his fury and vengeance but being overcome with the greatnesse of their sins wearied with their iniquities he cryes out and cals for help of Angels and men to avenge him of his adversaries Mica 6.9 The Lords voyce cryeth unto the City He called aloud unto them his patience was expired Spâ—riâ— exasperated his voyce was now intended as being in a streight and decessicâ—â—ed to proceede to judgement Amos 2.13 Behold I am pressed under you as a cart is pressed that is full of sheaves A cart is long a loading and when it s greatly loaded oft it breake and all is laid in the dust So God being pressed breaks silence brings in dreadfull and inevitable judgements therefore the flight shall perish from the swift c. 2. The Lord usually makes known his judgements before he executes them He cryed in mine eares Ezekiel shall know the Lords intendments before he doth any thing against the City people before notable judgements come upon men Gods method is to reveale them God told Noah of the flood Gen. 6.13.17 The captivity of the tenne Tribes was not hid from the Prophets 2 Kings 17.14 15 16. This Babylonish captivity was known to Isaiah Jeremiah Amos 7.7 8 9. Ezekiel and others 2 Chron. 36.15 16 17. Christ told the Apostles of the destruction of the Temple and miseries that should befall the City before they fell out Mat. 24.1 2. Luke 19.41 42 43 44. Upon this ground Amos is bold and saith Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Chap. 3.7 There is no necessity upon God for revealing his judgments he doth execute many secretly and openly which were never heard of till felt but Gods ordinary way with his people was to let them heare of his judgements before-hand he made them known to the Prophets and Propheticall men Joseph had the 7. yeares famine reveal'd to him Gen. 41. And God would not hide his purpose of ruining Sadome from Abraham Gen. 18.17 Shall I hide from Abraham that thing which I doe No I will not Abraham is my friend he shall know my thoughts Jonas is acquainted with Gods intentions touching Nineveh that great City and the judgments now upon us were not unfore-seen the servants of the Lord had notice of them many yeares since and spake of these tempestuous dayes This God doth to stop the mouth of iniquity that wicked men may not object God came upon them without warning This Lyon roares before he devoures the prey The Lord of Hosts sounds the Trumpet before he comes to battaile hee tels his Prophets and Ministers of Justice that they may give warning unto others that they may prepare to meete the Lord that they may tremble at his judgements repent reform return to God or else perish most justly and that the godly seeing his care herein for ye might work out your salvation with feare and trembling draw others out of their dangerous conditions exercise their graces more fully and intercede earnestly with God for averting mitigating removing or sanctifying of his judgements Abraham intreated for Sodome and Jeremiah for the Jewes when they knew GODS minde was to destroy them 3. No judgments evils come upon any States or Churches but at the Lords call and appointment Let the visitation of the City draw neare or cause the visiters to come God hath soveraign authority over all creatures he is Lord of Hosts and when he gives out the word then judgements step forth and the executioners of them appear 2 K. 8. 1. There was a seven yeares famine in the Land and how came this Elisha tels the Shunamite woman that the Lord had call'd for it he commanded it to come forth of his treasury of judgements When David had sin'd in numbring the people God sent him a sad message by Gad his seer which was this Shall seven years famine come unto thee in thy land or wilt thou flee three moneths before thine enemies while they pursue thee or that there be three dayes pestilence in the Land One of these David was to chuse and the Pestilence he chuseth which God sent amongst them 2 Sam. 24.12 13.14 15. Judgements are in Gods hand and let out at his pleasure He cals for the sword and gives it commission to goe up and downe Ezâ—k 14.17 He saith sword goe through the Land Hos 11.6 Abide on the Cities He causeth his sword to devour flesh and his arrowes to be drunk with blood Deut. 32.42 Judgements come not till God call them they goe not but where he directs them they hurt not any or more then he appoints nor cease till he command There is nothing casuall accidentall in them but they are by the determinate counsell and will of God 4. When the Lord is in his fury he is not only intense upon but hastning of judgements He cryed with a loud voyce which sets out his intention he would have executioners of his judgements draw neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polan renders the word appropinquate celeriter seu omni conatu studio make speed and hasten Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly The time was neare and all things in heaven and earth making hast to their destruction yea great hast God brings on judgments sooner then they are expected Did not the Chaldeans come with speed and hast upon them his horses were swifter then Eagles Jer. 4.13 Then Leopards Hob. 1.8 And are any creatures
aire bâ—t it 's said the glory of the Lord went to the threshâ—ld not over it or beyond it and it s conceiv'd to be the threshâ—ld of the Priests Court The Lord went thither 1. To shew he was now going from the Temple where was such impure worship and leaving his glorious high Throne aâ— iâ—'s call'd Jer. 17.12 The Jewes thought the Lord was coâ—fiâ—'d to the Temple and the Prophets to the holy land 2. Because he was to pronounce sentence against this wicked idolatrous oppressing people which he would not doe in Sancto Sanctorum or in the Temple which was the place of his gracious presence and a type of Christ and mercy by him In the gates of the City they sate in judgement Amos 5.15 And God here at the threshold gives sentence against them 3. To treat with the men stood at the brazâ—n Altar and to give them commissions and instructions touching those were to be spared and destroyed The Lords way of manifesting his gracious presence in his Church was by some notable signe or other Observ 1. The glory was gone up it was there before When God was pleased with his people he evidenced his presence by some speciall signe Exod 13.21 22. When the Church came out of Egypt the Lord came before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light They had guidance and protection from the Lord Christ whose presence was evidenced by these visible signs out of which the Lord also spake sometime Psal 99.7 After they had the Tabernable Arke and Mercy-seat where God met them communed with them Exod. 25.22 They had the Vrim and Thummim to enquire of God and receive answers by Numb 27.21 1 Sam. 28.6 In Solomons days God manifested his gracious presence in the Temple by a cloud 1 Kings 8.10 God answered Elijah by fire and manifested with whom his presence was 1 Kings 18.38 And so under the Gospell Christ the Lord manifested his presence with his Church by visible signes Acts 2.3 Cloven tongues like fire sate upon each of the Apostles And Chap. 4.31 The place was shaken where they were and they were filled with the holy Ghost And Christ hath left his Word and Sacraments as signes of his presence in the Christian Church 2. The signs of Gods presence are the glory of God So the Text calls them The glory of the God of Israel was gone up All those visible signes before mentioned were the glory of the Lord so the spirit is pleased to call the sign of Gods gracious presence 1 Kings 8.10 11. The cloud that fil'd the Temple it s cald the glory of the Lord index symbolum gloriae Domini A lapid Psalm 29.9 In his Temple doth every one speake of his glory The Ordinances there have much of GODS glory in them and they are his glory 3. Gods with-drawing the signes of his gracious presence from his Church people is a forerunner of heavy judgements Here the glory of the God of Israel went up from the Cherub and shortly after the men with their slaughter-weapons are set on work to destroy It 's Gods method to take away the speciall tokens of his presence and love from a people and then to bring in sad judgments People sin and hereupon the glory removes and jugments draw near Exod. 32. The people made a Calfe upon which God denies to go with them as he had done Chap. 33.3 now they should not have visible signs of hâ—s presence And of them it's said vers 35. of Chap. 32. The Lord plagued the people because they made a Calfe c. When God would not answer Saul by dreams by Vrim or Prophets then his destruction was near at hand Among other signes of GODS presence there be these 1. Efficacy of the word that it works mightily in the hearts of people The Lord was with the Apostles and how mightily did the word work but when the word is inefficacious powerlesse its evident the glory of the Lord is departing and judgements dreadfull enough at hand The Prophet prophecyed to the people but the word wrought not Isa 6.9 10. Hearing they understand not seeing they perceive not their hearts were fat their eares heavy and their eyes shut Now the word was inefficacious to them and how long shall this be saith Isa Vntill the Cities be wasted without Inhabitant the houses without man the land be utterly desolate Sixe times is this Scripture quoted in the N. T. 2. Unity and love of Sâ—ints Psal 133.1 Isa 19.14 A perverse spirit Where brethren dwelt together in unity there the Lord commanded the blessing vers 3. and shewed his gracious presence where love is God dwels 1 John 4.16 But where bitternesse and division encrease Satan hath much interest hearts heads tongues hands are divided every where Isa 9.21 Manasseh is against Ephraim Ephraim against Manasseh and both against Judah Mat. 24. love is grown cold Instead of fervent love are fervent contentions in stead of love without dissimulation are crafty underminings in stead of covering infirmities are rakings in one anothers hearts When the breaches were stopped in the walls of Jerusalem the enemies were very wrath Neh. 4.7 God hath promised to close breaches Amos 19.11 Let us improve the promise and importune him to fulfill it for rich mercy depends upon is Isa 30.26 Unity is an humane savior of Kingdoms and Churches division is Abaddon Apollyon an hellish destroyer Mat. 12 25. A Kingdome divided cannot stand God is departed from it Division hath turned Religion into disputation driven God from the heart to the head and now men are polemical rather then practicall in Divinity 3. Activity of men in place for God where God is present there is courage Josh 1.9 2 Chron. 13.12 But when he withdraws men are without spirit divine influences cease a numnesse seizeth upon them and they act faintly be it in Church or State Hos 7.11 God was departing from Ephraim if not departed and Ephraim was a silly dove without heâ—rt void of counsell and courage and so fit for prey and spoile Ephraim was quickly spoiled after the Lord left them 4. Safety protection Jer. 1.19 Psal 46.5 Isa 27.3 Judges 16.20 21. When God was departed from Sampson the Philistims took him and put out his eyes Least any hurt it I will keepe it night and day Where there is keeping watching there is presence but is not our safety almost iâ— not altogether gone can we challenge safety of any thing estates liberties lives religion have not our Armies smarted had blows and breaches is not our land spoiled and under grievous pressures Are we not for a prey and none delivereth Isa 42.22 4. The Lord doth not willingly depart from his people when they have provoked him Hee goes from the Cherub to the threshold of the house and there stands as loth to goe any further he had
have shem punished When Ahab had murthered Naboth 1 Kings 21. this message was sent unto him In the place where dogs licked the blood of Naboth shall dogges licke thy blood even thine vers 19. and it was made good Chap. 22.38 2 K. 9.26 10. Gods judgments are as extensive as sinners sins they must slay not only Sanctuary-sinners but City-sinners they had sin'd every where the Land was full of violence and now the Land City Sanctuary were full of bloody men and bloody judgements and as they had fil'd all with sinne so they must fill all with slain ones When sins are generall judgements are answerable Isa 8.8 speaking of the King of Assyria it 's said he shall passe through Judah he shall overflow and goe over he shall reach unto the necke and the stretching out of his wings shall fill the breadths of thy land This is spoken of Senacherib who like a flood over all the land came up to the necke viz. Jerusalem but Nebuchadnezzar came not only up to the neck to Jerusalem but into it and overflowed the head he drowned all in blood where there was no mark there was no mercy to be shewed 11. God after long forbearing is intense upon and speedy in his judgements observe the phrases in these verses which shew it Goe ye through the City spare none slay utterly begin at my Sanctuary defile the house fill the courts with the slain goe ye forth These expressions set out the bent and intensivenesse of Gods spirit in this work he would have his executioners hasten about it and dispatch all out of hand 12. Gods instruments do readily obey his commands of what nature soever they be here they are appointed to harsh bloody services to destroy utterly all sorts and conditions of men women children without pitty and they went forth and slew in the City God commanded and they presently obey'd not holinesse of the place multitude of persons to be destroyed or danger of mistaking the mark'd ones did retard them VERS 8. And it came to passe while they were slaying them and I was left that I fell upon my face and cryed and said Ah Lord God wilt thou destroy all the residue of Israel in the pouring out of thy fury upon Jerusalem THis verse is the second generall head of the Chapter and contains the Prophets intercession for Israel when he saw what bloody doings was in the Temple and City by the slaughter-Angels he is affected therewith he cannot hold but falls down and cryes out Ah Lord God c. In the verse you may consider 1. The occasion of the Prophets interceding or moving cause thereof which is double 1. The peoples slaughter 2. His owne solitarinesse I was left 2. The circumstances or adjuncts thereof which are 1. Falling upon his face 2. Crying 3. The intercession it selfe where you have 1. A patheticall invocation of God Ah Lord God 2. An efficatious deprecation of judgement wilt thou destroy all the residue c. For opening of the words 1. We must enquire how the Prophet here saith I was left There were many seal'd and spar'd which makes the difficulty Some think the Septuagint passed by these words and left them out left they should seem contrary to what went before Theodoret adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was left alone but the Hebrew is I was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For understanding of this phrase you may take notice that its usuall in Scripture when great destructions are to say few or none are left Judg. 4.16 All the host of Sisera fell upon the edge of the sword and there was not a man left yet Sisera if no others was fled So in 1 Kings 19.14 Elijah saith They have slain thy Prophets with the sword and I even I onely am left when there were 7000. that bowed not their knees to Baal If this satisfie not 2. I was left That is left with the seal'd ones all were destroyed besides or 3. Of these in the Temple or belonging to it I was left Our Prophet saw them all slain and the slaughter-men were gone out into the City and there they were destroying and as they had spared none in the Temple so he might feare there would be few spared in the City and so safely say I am left That they in the Temple were not spar'd appeares thus they were not seal'd and all such were to suffer the destroyers commission was not to come neare the mark'd ones but to slay without pitty all others And besides the man that mark'd them was bid to goe through the City and mark there not to come at the Temple at all there were none to be mark'd there they practised justified abhominations they did not mourn for them Those had to doe with the holy things were most unholy and suffered in the Temple yet it 's not safe to think or say that all the Leviticall race were cut off at this time and in this place for Jer. 52.24 Seraiah the chiefe Priest and Zephaniah the 2d Priest and three keepers of the door with others were carryed to the King of Babylon and put to death in Riblath I fell upon my face Falling upon the face in order to prayer notes great sorrow and humiliation Numb 14.5 when the people would make a Captaine and return to Aegypt Moses and Aaron fell on their faces before the Assembly they were deeply affected with that evil So Moses when hee heard what Corah and those of his faction said he fell upon his face Numb 16.4 And Joshuah when Israel fell through Achans sin he fals to the earth upon his face prayes Chap. 7.6 Sometimes they stood and prayed 1 Kings 8.22 Sometimes fitting Neh. 1.4 So Christ sitteth at the right hand of God and makes intercession for us Sometimes kneeling Dan. 6.10 Sometimes prostrate upon their faces as here and when it comes to this posture it argues great griefe and sorrow as in Christ Matth. 26.38 My soule is exceeding sorrowfull And v. 39. He fell on his face and prayed So Ezekiel being fill'd with sorrow that all sorts were now a slaying that no mercy must be shewed he falls upon his face and cries out Ah Lord God The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a token of griefe and used in such cases as they cryed out for griefe Jer. 1.6.4.10 and is sometime exprest by alas Josh 7.7 Judg. 6.22 Joel 1.15 Sometimes by woe as Ezek. 30.2 Woe worth the day where it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These be two chiefe names of the most High the one noting his Dominion the other his Essence the Prophet had an eye to these seeing God about to destroy as if hee should have said thou hast being of thy selfe and hast given being to these thou that art Soveraign over all and canst call backe the destroyers ah Lord God doe it It s Jehovih not Jehovah and some observe
〈◊〉 〈◊〉 whereby God was propitious unto them and so was ignis reconciliatorius but this fire here is mentioned in opposition to such an effect and was ignis exitialis a destructive fire like that went out from the Lord and destroyed Nadab and Abihu It sets out Gods wrath which is frequently in Scripture expressed by fire Fill thy hand Hee must not take a coale or two but his hand full neither one hand but both for the word is in the duall number and notes the hollow of the hands the most capacious parts those he must fill 3. And scatter them over the City He must take his hands full of coales and what then not keep them in his hands but scatter them not upon a house or two one street or two but over the whole City Gods intentions was to destroy the City by fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it s represented to Ezekiel by coales and those scattered over the City the Hebrew is emphaticall This part of the vision with that in Ezek. 9.4.15 where Christ is brought in marking the mourners and here scatering the coals of fire over Jerusalem seems to represent the double comming of Christ 1. That comming of his in mercy when he tooke our nature upon him and sought out that was lost heal'd the broken hearted preached deliverance to the Captives set them at liberty were bruised and refreshed those were weary and heavy laden 2. His comming in judgement which will be in flames of fire to take vengeance on them that know not God then Christ will come with both his hands full of fire 2 Pet. 3.10.12 and scatter those coales all the world over and set it on fire and sentence the reprobate to eternall fire God looks upon and after the things of the world Obser 1. the ways of men what ever the thoughts of men are concerning him In Chap. 9. vers 9. They said the Lord had forsaken the earth the Lord sees not but here you may see he saw the wheels all the motions of things in the world and especially at Jerusalem where they thought themselves secure the Lord saw into their hearts knew their thoughts and heard their atheisticall speeches 2. Christ receives authority and commission from the Father for what he doth He in the Throne said to the man cloathed goe John 5.19 The Sonne can doe nothing of himselfe And v. 22. The Father hath committed all judgement to the Son Hee hath the keyes of hell and death in his hand Rev. 1.18 and they were put into his hand Matth. 28.18 All power in heaven and earth is given unto me 3. The Cherubims or Angels have power over the wheels they move not of themselves they are under the Cherubims under their command at their disposing Angels have great interest in the affairs of the world there are scarce any naturall motions but they have influence into them winds tempests thunders earth-quakes plagues famines so for other wheels in Kingdomes and Churches which have voluntary motions as wars tumults divisions changes c. these be not accidentall casuall but have superior agents 4. The Lord doth use the Ministery of Angels in the execution of his judgements especially his fiery judgements The fire was between the Cherubims God had given them charge of the fire and they were to kindle a fire in Jerusalem You heard in Chap. 9. of the 6. Angels that had their slaughter-weapons and were sent out of God to destroy utterly man woman maid and child they are ready to execute his judgements they are flames of fire Heb. 2.7 and its suitable to them to be employed in fiery judgements 5. The Lord Christ hath power over the Angels and all inferiour creatures the Cherubims are over the wheels and Christ is over them and the wheels too he goes in between the wheels and takes fire that is between the Cherubims Let services of what nature soever be in the hands of the creatures men or Angels Christ can step in and do what the Father hath appointed over-rule the motions of the highest and lowest wheels of the noblest or meanest creatures 6. Christ hath variety of dispensations hee is a dispenser of judgment as well as mercy he dispenseth the favours of the Father and the wrath of the Father In Chap. 9. he marks the mourners and here he scatters coals of fire He represents severall persons sometimes the same man hath sate in Parliament hath been a Warriour in the fields a Father in the family and acted answerably A Steward provides for those in the family and punisheth those are Delinquents in it So Christ is sometimes upon the Throne doing acts of mercy sometimes acts of justice and sometimes he is off the Throne acts as a servant 7. When the Lord is wrath with a people and intends judgments he turns those creatures have been very comfortable and usefull unto them to a terrour unto them Fire what a necessary what a refreshing creature is it and now fire must be taken to fire their City to burn down all that through the help of fire was built they had abused fire to maintain their gluttony for fulnesse of bread was one of their sins they burnt Incense to Idiot and abused the Altar fire which had been the greatest refreshing to their soules their sacrifices were by fire and were consumed by fire they had acceptance with God attonement was made and now even this fire kindled upon them 8. Terrible judgements are in the hand of Christ and come out from him Fill thy hand with coales and scatter them over the City This is spoken humanitus not that Christ tooke coals but hee hath that is analogous unto coales fiery vertue creative power of any dreadfull judgements When Christ said to the man had not on the wedding garment friend how c. take him bind him hand and foote cast him into utter darkenesse this was dreadfull In Chap. 1.27 and Chap. 8.2 Christ appeared like a man of fire And Rev. 1.14 15. Christs eyes and feete were like unto fire in the two first places hee was in a way of judgement against Jerusalem in the last against the Churches had fiery judgements in his hand They are in his power to produce to encrease to order and moderate he can make a judgement terrible and fiery continue it as long as he pleases He hath fire in his hand and can scatter it when and where he pleases hee scattered it upon Jerusalem here upon it afterward when Titus besieged it he scattered fire upon the Jewes which consumes and wasts them to this day he scattered fire upon the 7. Churches which dissolv'd them and hath he not scattered coales of contention and warre among us which burn and consume us daily and threaten the foundations of Church and State We may think its this man and that man that throws the coals but its Christ doth it Luke 12.49 I am come to send fire on the earth
2. From the resemblance of it to the Lords voyce as the voyce of the Almighty God when he speaketh that is like a mighty voyce even the voyce of thunder Obser 1. The Angels doe applaud the righteous judgements of God and Christ against sinfull Cities Churches States or persons Here Christ was leaving the Temple the City this people and ready to scatter fire among them the Angels made a joyfull sound at it The Temple the inward and outward Court rang of it their voyce which is meant by the sound of their wings was a mighty voyce like thunder it 's musique to them that God hath the glory of his judgements aswell as of his mercies that obstinate sinners be destroyed aswell as mourners be marked The Angell was glad when Babylon was fallen Gods judgments executed upon her Rev. 18.2 He cryed mightily with a strong voyce Babylon the great is fallen is fallen VERS 6 7. And it came to passe that when he had commanded the man cloathed with linnen saying Take fire from between the wheeles from betweene the Cherubims then hee went in and stood beside the wheeles And one Cherub stretched forth his hands from between the Cherubims and tooke thereof and put it into the hands of him that was cloathed with linnen who took it and went out IN the sixth verse is a repetition of what was said in the 2d verse there God spake to the man cloathed with linnen here hee commanded the man c. there it 's goe in between the wheels and fill thy hands with coales of fire from betweene the Cherubims and here it 's take fire from between the wheels from between the Cherubims Then the obedience of the man cloathed with linnen is set down he went so here he went in Only there is this addition and stood beside the wheeles This repetition of the same matter argues not backwardnesse in Christ to doe the commands of his Father but sets out the earnest intention of God to have this fiery judgement accomplished now he would not have it delayed but hastned Stood beside the wheeles I finde not any Interpreter to touch at all upon this Christs standing beside the wheels and yet surely there was something in it The Lord had bid him goe in between the wheels and take fire from between them but Christ stood beside them hee did not neglect or crosse any thing his Father commanded he was between the wheels when he stood beside them or neare them juxta rotam this might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To acquaint the Cherubims with the command the Father had given him they were at some distance from him sate in the throne and from the man cloathed in linnen it s said he went 2. To try their spirits how they affected this judgement 3. To consider the mutability and uncertainty of all things Obser 1. Christ being in the form of man is under the command of his Father he commanded the man cloathed with linnen Hence he cals him his servant Mat. 12.18 Behold my servant whom I have chosen he was the most able diligent and faithfull servant that ever God or man had therefore the Lord saith of him my beloved in whom my soule is well pleased God was not only contented with Christ and what hee did but satisfied well pleased he being under his commands perform'd them fully John 12.49 saith Christ of his Father He gave mee commandement what I should say and John 14.31 As the Father gave mee commandement even so I doe and Chap. 15.10 I have kept my Fathers commandements If Christ when he appeared in the form of man and when he was man were under the commands of God let not us think much to be under his commands 2. That judgements are in Gods power and at his dispose he saith goe take fire It 's the Lord that creates the fire keepes and gives it out when by whom and where he pleaseth he had fire in store he bids the man cloathed with linnen take of it and scatter it over the City No judgements but are at the Lords command Jer. 25.29 I will call for a sword upon all the inhabitants of the earth It 's at Gods call and only his call doth it if he say the word there shall be warres in all kingdomes He brings diseases and plagues upon people when hee will Deut. 28.10 he sends enemies to tread down his people like mire in the streets Isa 10.6 He stirs up the scourge when it comes vers 26. He throws down Mal. 1.4 he powrs out wrath like water Hos 5.10 he kindles fire to burn the greene and dry tree yea such fire as none can quench Ezek. 20.47 All judgements lesser or greater are at his command and therefore hee takes it to himselfe Isa 45.7 I forme the light and create darkenesse I make peace and create evill I the Lord doe all these things Let us feare and not provoke this God who can command fire to burn Cities at his pleasure 3. Christ proceeds in execution of his Fathers will considerately he stood by the wheels informes the Angels tryes their spirits and observes the motions of all things and sees what equity there is to take fire and throw upon the City VERS 7. And one Cherub stretched forth his hand from betweene the Cherubims c. THis verse presents to us the way how the fire was conveyed to Christ He being come to the side of the wheels one of the Cherubims stretcheth out his hand takes fire and puts it into the hand of Christ the man cloathed with linnen Angels have no hands they are spirits without humane parts visionally they had hands they appeared so to the Prophet The fire they took of we must a little enquire into if we will referre it to materiall fire it was that of the Altar of which I spake before vers 2. But we may understand by fire that active vertue and power is in the Angels they are glorious creatures likened to flames of fire Heb. 1.7 and the taking fire here and putting it into the hands of Christ is their yeilding up their strength power and activity to further the designe and doe the will of Christ in executing of the judgements intended Fire hath light heat and activity in it and the Angels have much knowledge zeale and active vertue in them all which they tender to Christ Who tooke it and went out Here is no mention made what the man cloathed with linnen did with this fire viz. their resignation of them and their active vertue to be at his dispose Some thinke that Christ presently executed the command of his Father though it be not specified In the 2d vers he was bid to scatter the coales over the Citie and now it was needlesse to re-mention it Others are of judgment to whom I consent that Christ did not presently set fire on Jerusalem or employ the Angels to the destruction of it and the reason given is
Chap. 31.16 Ill counsell from great ones doth great mischiefe Nah. 1.11 There is one come out of thee that imagineth evill against the Lord a wicked Councellour It 's spoken of Nineveh concerning Senacherib Wee have many come out of us that are wicked Councellors and prevaile with the people to doe what they counsell Did not Prelates Judges Nobles Princes lately give ill counsels and were not the people too forward to hearken All counsels that seeme good are not alwayes safe men should therefore examine others counsels whethey they be such as agree with the word of God are really for the good of Church or State before they approve or entertain thâ—m Take heed what counsels you take from great ones that are corrupt this hath endangered Cities Churches whole Kingdomes Take counsell of the great God who dasheth all wicked counsels and establisheth his owne Psal 33.10 11. He brings the counsels of men to nought but the counsell of God endures for ever 7. That great ones are greatly secure they put the evill day far from them It is not neare They are lavish to entertain thoughts that may disquiet their hearts or shake their foundations Honours pleasures â—ecular affairs take them up so that they feare not changes they consider not the evill day they are as quiet as men that are in Covenant one with another Isa 28 14 15. Those rul'd the people they said Wee have made a covenant with death and with hell are we at agreement When the overflowing scourge shall passe through it shall not come unto us The great ones were Covenanters such as rul'd the City but with whom did they covenant with Death and Hell and now fear'd not any threatnings of them by the Prophets Although the Prophets threatned Death Hell to them it was as nothing they feared not Some think they being Idolatrous sacrificed to Pluto fatum Atropos those gods they conceived had power over Death and Hell and so had them their friends and liv'd without fear Amos 6.3 Hee tels you of some put farre away the evill day but who were they Men of place and power they were such as caused the seate of violence to come near that lay upon beds of Ivory that stretched themselves upon their couches and did eate the lambs out of the flocks and Calves out of the midst of the stall they were dauncers drinkers and such as anointed themselves wiâ—h the chiefest oyntments These are men setled on their lees as Zeph. speaks Chap. 1.12 They were like wine in vessels not emptied from vessell to vessell but setled in their sinfull security and not only great ones are secure but Zach. 1.11 The Angell told the man among the myrtle trees that all the earth sate still and was at rest Security is an epidemicall disease 8. See the impiety and prophanesse of these men 1. They oppose God and give contrary counsell to what he had given by Jeremie that they should not build houses in that place but in Babylon Jer. 29.5 6. and that because of the great judgment was comming upon them but they say it is not neare let us build houses there is no danger or if the enemy should come we had need build and strengthen our selves thus they counsell contrary to the Prophet and to God 2. Their prophanesse they scoffe at the word of God This Citie is the cauldron we are the flesh Jeremie had told them that God would bring the Chaldeans upon them and boyle them in that City like flesh in a Cauldron This they scoffe at strengthening their malice and prophanenesse from abuse of the word of God This made Jer. say I am in derision daily every one mocketh me the word of the Lord was made a reproach unto me and a derision daily Jer. 20.7 8. There is such corruption in the heart of man that it turnes the best things of all into bitternesse Isa 28.14 15. Heare the word of the Lord yee scornefull men The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri derisionis they mock'd and scoffed at what was prophecyed what ever the Prophet threatned they derided it therefore vers 22. Be not mockers lest your bands be made strong lest you have double fetters double judgements 2 Chron. 36.16 They mocked the messengers of God and despised his words all his threatnings And Peter 2 Pet. 3.3 4. tels us there shall come scoffers walking after their own lusts saying where is the promise of his comming Those under the law scoffed at the threatnings these under the times of the Gospell scoffe at the promises Those of Christs comming of the resurrection last judgement the end of all and life eternall such as these walk after their own lusts they bring a Citie into a snare Prov. 29.8 The Sept. translates the word scornfull Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men are pestilent men the very plagues of Church and State contemners of God men Jude said it long since that there should be mockers in the last time and we have found it true there be as prophane bitter scoffers amongst us as ever were even the truths of God are scorn'd and scofft at 9. No devices counsels attempts of men can null or frustrate the purposes of God They devise mischief give ill counsell scoffe at the truths of God put the people upon contrary designes yet all this would not doe desolation was neare the Chaldeans came they were besieged in that Citie boil'd in it as flesh in a Cauldron and Gods counsels truths threats tooke place notwithstanding all their counsels and endeavours to the contrary Balaam was hired by Balack to crosse Gods designe in cursing of his people he attempted to doe it but God overpowred him he could not do or speak ought to their prejudice Numb 23.38 therefore he professed Chap. 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be said of Jacob and of Israel what hath God wrought Man would have wrought mischief but could not what hath God wrought he hath wrought and none could hinder therefore Isa 14.27 it s said the Lord of Hosts hath purposed and who shall disannul it not Balack or Balaam not Jaazâ—niah or Pelatiah not the 25. Rulers in Jerusalem his hand is â—tretched out and who shall turn it back It 's not in the power of Princes no not the Prince of darknesse to let his worke to alter his counsels what God hath determined shall so come to passe as he hath determined v. 24. Surely as I have thought so shall it come to passe and as I have purposed it shall stand and all his pleasure shall be done Isa 46.10 so that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 VERS 4 5 6 7 8 9 10 11 12. Therefore prophesie against them prophesie O Son of man And the Spirit of the Lord fell upon me and
or of great parts cannot elude or evade him VERS 6. Ye have multiplyed your slain in this Citie c. BEfore they had been prophane now their injustice appears Some think the men were not actually slain but oppressed and cruelly dealt withall violence and oppression being counted in the Scripture sense murther but it 's not probable that our Prophet would use such expressions as to multiply the slain and fill the streets with slain if none were slain Chap. 7.23 The land is full of bloody crimes And Chap. 9.9 The land is full of blood And Ezek. 22.2 It 's called the bloody Citie So in the 24.6 9. verses the Heb. is the City of bloods These great men who gave the ill counsell it 's likely that they crusht those opposed them and dealt with them as seditious as rebellious as enemies to the City and State Jeremie you know they sought his life petitioned the King that he might be put to death Jer. 38.4 And it 's probable that many which would not conforme to their idolatrous practises were cut off When the Lord is about to proceed in judgement against evill doers he declares the cause of his proceeding in such a way Obser When God intended to destroy the world he made knowne the cause thereof Gen. 6.5 6.11.12 When hee was about to fire Sodome he discovered to Abraham the ground of iâ— Gen. 18.20 VERS 7. The slain whom yee have laid in the middest of it they are the flesh and this Citie is the cauldron HEre the Lord shewes them who are the flesh in the cauldron Not in that sense they tooke it for they thought themselves should be the flesh live till old age in the City but the Lord tels them here that those they had slain unjustly whose carkasses lay in the streets and consum'd away they were the flesh boil'd in the cauldron Manasses had been bloody and Zedekiah was bloody and the slain were the flesh and so the City was a cauldron to them but not to the others I will bring them forth of the midst of it God tels them they shall neither live nor dye in it he would order things so that they should be carryed out of Jerusalem and for certainty of it the words are repeated in the beginning of the 9. vers Judgements of God cannot be waved by mens wits or power they jeered and made a construction of flesh and cauldron suitable to their own minds Obser and conceited they should dye in the City in peace but the Lord tels them no he would bring them forth out of the middest of it VERS 8. You have feared the Sword and I will bring a Sword upon you c. IEremie had counselled them to yeeld themselves Chap. 38.17 the King and rest through feare would not hearken They feared the sword and therefore sent to Aegypt for help Jer. 2.18 They feared the sword but not the Babylonish captivity the Lord brought both upon them Obser 1 Where guilt is there is fear they were deeply guilty of impiety and injustice they had sin'd against God by their idolatry against their brethren by their bloodinesse against the King of Babylon by breaking oath and covenant with him Ezek. 17.15 and now what ever they said it 's not neare yet they were full of feare God saw what timorous spirits they had If the horrour of their wicked acts did not seize upon them yet feare of wrath and judgement possessed them Psal 14.5 speaking of workers of iniquity he saith There they were in a great feare Heb. is they feared a fear but where was it in their consciences When the light of nature did convince them of their wickednesse there where the conviction was they feared greatly Prov. 28. The wicked flye when no man pursueth They feare and so fear that they flye to secure themselves from imaginary dangers Lev. 26.36 The sound of a shaken leafe shall chase them And Job 15.21 Eliphaz speaking of the wicked saith A dreadfull sound is in his eares The Heb. is a sound of feares such was in Richard the 3d whose hand was ever upon his dagger The wicked are a restlesse sea Isa 57.20 2. That which sinners fear the Lord brings upon them Saul feared the devolution of the Kingdom to another and it fell to David The Jewes feared lest the Romans should come and take away their place and Nation John 11.48 and they did doe it Prov. 10.24 The feare of the wicked it shall come upon him it 's comming towards him every day and will be upon him ere he dye After the flood the people feared scattering and therefore said Let us build a tower whose top may reach unto heaven Gen. 11.4 vers 8. The Lord scattered them abroad from thence upon the face of all the earth Men that feare evils usually take surer courses to prevent them which justly brings the thing feared upon them Richard the third feared the Kingdome would not be firme to him his Nephews he murthers for security and this kindled fire in the Kingdome which quickly consum'd him The Prelats feared their standing to establish themselves they remove from jus regium to jus divinum they frame a new Oath with an c. in it to sweare all men to put to their shoulders for support of their tottering Kingdome but it is fallen it is fallen VERS 9. I will bring you out of the middest thereof OF these words before in the 7. vers And deliver you into the hands of strangers Not of the neighbour Nations for had they come against them because of commerce consultation language and some references to them the Nobles and great ones might have found favour therefore God would put them into the hands of strangers that understood not their language that had no inducements to shew favour to them that regarded neither great nor small They had destroyed their friends now strangers should destroy them I will execute judgements among you Of these words I spake Chap. 5. vers 8. The Lord can use any instruments to accomplish his judgements strangers heathens prophane ones Obser it matters not what the instruments be if the holy God use them his usage of them is holy and he orders all their thoughts counsels operations to accomplish his owne ends VERS 10 11. I will judge you in the border of Israel THe same words are in the 11. verse Where this was must be eâ—quired it 's generally thought to be at Riblath and the Scripture is for it 2 K. 25.6 some have thought it to be in Babylon but without warrant 2 Kings 23.33 Riblah was in the land of Hamath which lay on the North part of Canaan on the East side and Bonfrerius observes in his Onomasticon of Cities and places that Jerome thinks it to be Antiochia Adrichomius some Citie of Syria or Judaea in the Tribe of Nepthali and this the Scripture gives countenance unto Numb 34.11 12. Others think it to be a Province in Syria
afterwards called Epiphania from Antiochus Epiphanes This Riblah or Epiphania was at the border of Israel where Nebuchadnezzar was whether Zedekiah was brought and there God judg'd him and the rest 2 Kings 25.6 They tooke the King and brought him to the King of Babylon to Riblah and gave judgement upon him Heb. is spake judgement they expostulated with him and the rest about their treachery in breaking the oath and revolting from the King of Babylon And there judgement was executed Zedakiah sees his sons slain his eyes are put out all the Nobles are put to death Jer. 39.5 6 7.52.10 Obser God punisheth sinners in places and by persons they think not of These men thought they should dye in Jerusalem never fall into the hands of strangers but God carryed them to Riblah to the borders of the land delivered them into the hands of strangers from whom they found no pitty no mercy It 's some comfort to men to dye in their owne Countrey among their friends Oterque quaterque beati queis ante ora patruÌ„ Trojae sub maenibus altis Contigit oppetere that will take care of their dead corps see the same inter'd honourably after death Hence was it that Aeneas counted them happy who dyed before the walls of Troy when hee was floating upon the Seas and in danger of death among the waves Something is in it that the Prophet saith Jer. 22.10 Weepe not for the dead neither bemoane him but weepe sore for him that goeth away for he shall return no more nor see his native Countrey They must not weep for the dead but must weepe and that sorely for those lost their countrey the Jewes had rather dye then lose their land and be taken from Jerusalen vers 26. It 's laid as a great judgement upon Jeconiah and his mother to be carryed to another land where they should dye VERS 12. And yee shall know that I am the Lord c. IN this verse is the end and ground of Gods judgements you have the first words of the verse oft before especially in Chap. 6. v. 7.10.13 14. And those words ye have not walked in my statutes neither executed my judgements you had opened Chap. 5.6 One thing in this vers must be spoke unto It 's said Chap. 5.7 Neither have done according to the judgement of the Nations that are round about you And here it is but have done after the manners of the heathen that are round about you The difficulty is not great in the 5. Chap. they were not so righteous and just as the heathens were and here they followed the manners of the heathen what corrupt manners they had those the Jews took up their manners of worship and of life Obser 1 The scope and end of Gods judgements is to convince the wicked that hee is the Lord Yee shall know that I am the Lord. You have cast me off taken in other gods worshipped the Sun and formes of creeping things but I will bring heavy judgements upon you carry you out of this City to the borders of Israel slay you with the sword and when you are in the hands of your enemies you shall know experimentally that I am the Lord that all other gods were false and idoll gods that they were not able to save you in time of trouble that you have don exceeding ill to provoke me who am Jehovah the true and onely God who have all power in my hands will now make good my threats upon their heads and carkasses your consciences shall tell you will you â—ill you that I am righteous in my proceedings and that themselves dye justly by my stroaks 2. God therefore punisheth because men doe wickedly I will judge you in the border of Israel and ye shall know that I am the Lord for you have not walked in my statutes neither executed my judgements c. God hath a speciall eye to his own statutes and judgements when they are kept and performed he prospers but when they are violated he judgeth he destroyes Gods statutes and judgements come from infinite wisdome and holinesse they are good equall profitable and for the sonnes of men that depend upon God every moment for their lives and beings to neglect the Lords statutes to transgresse them and doe after their owne wills humours fancies or others this is unspeakable wrong to God and he hath doth and will visit for such wrongs If men would not be broken with his judgements let them not break his statutes if they would secure their lives let them walk in his lawes 3. The Lords owne people are prone to take up the manners and customes of other Nations Yee have done after the manner of the heathen and not one heathenish nation only but of all round about you they observed their manners of life and manners of worship liked fetched them in and practised the same 2 Chron. 13.9 They made them Priests after the manner of the nations of other lands Psal 106.35 They mingled with the heathen and learned their workes and wayes 2 Kings 16.3 Ahaz caused his sonne to passe through the fire according to the abhomination of the heathen they would have a King to judge them like all the Nations 1 Sam 8.5.20 Ezek. 20.32 Wee will be as the heathen as the families of the Countries Such conformity had they with the heathen that Moab and Seir could say Ezek. 25.8 Behold the house of Judah is like to all the heathen 4. When Gods people take up the manners of heathens and Nations hatefull to God it provokes him greatly and aggravates the evill much In this case 1. They reject Gods statutes and wayes they laid them by and walked not in them yet Deut. 4.8 No nation under heaven had statutes and judgements so righteous as they 2 Kings 17.15 They rejected his statutes his commandements his testimonies they followed vanity and went after the heathen that were round about them It was as if men should lay aside the Bible and take the Turkish Alcaron or Popish masse-book 2. There was a prohibition that they should not doe after the wayes of the heathens Deut. 12.30 Take heed thou be not snared by following them and that thou enquire not after their gods Jer. 10.2 Lerrn not the way of the heathen saying how did these nations serve their gods even so will I doe v. 31. Thou shalt not doe so c. And 2 K. 17.15 The Lord had charged them that they should not doe like the heathen 3. God punished the heathens for those practises they tooke up see Levit. 18.24 25 26.28 Deut. 12.29 30. he cast them out before their eyes 2 K. 16.3 VERS 13. And it came to passe that when I prophecyed that Pelatiah the sonne of Benaiah dyed then fell I downe upon my face and cryed with a loud voyce said Ah Lord God wilt thou make a full end of the remnant of Israel THis verse presents unto us 1. The
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecolâ—mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses inâ—ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikkuâ—ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where iâ—s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the Hâ—brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
they said What doest thou God mindes the Servants he imployes there words and actions shall not be in vain He makes speedy inquiry here after all In the morning came the word of the Lord unto me saying Sonne of man hath not the house of Israel said unto thee c. If they understood them not it was their duty to come to the Prophet for resolution and his duty to resolve them VERS 10 11 12 13 14. Say thou unto them Thus saith the Lord God This burden concerneth the Prince in Jerusalem and all the house of Israel that are among them Say I am your signe as I have done so shall it be done unto them they shall remoove and goe into captivity And the Prince that is among them shall bear upon his shoulder in the twylight and shall goe forth they shall dig thorow the wall to carry out thereby he shall cover his face that he see not the ground with his eyes My net also will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the Land of the Chaldaeans yet shall he not see it though he shall die there And I will scatter toward every wind all that are about him to helpe him and all his bands and I will draw out the Sword after them IN these Verses you have the application of the type to the Prince and all the house of Israel which is in generall laid downe in the 10. Verse then the common calamity of both in the 11. Verse They shall goe into captivity Then a more speciall application of it to the King in the 12. 13. Verses where his bearing stuffe upon his shoulder his flight digging through the wall and covering his face are set downe together with his apprehension excaecation deportation into Babylon and death there This burden Hâ—mmassa from Nasa to lift up a word so rich in signification and efficacy Vt vix centum aliarum linguarum verbis explicentur ejus divitiae Pradus it may be rendered this burdensome doctrine or prophecy which these types doe speak by burden is meant the typicall signe of captivity which was a burden to the Prophet to act to open unto them a burden to them to hear and especially to bear grievous prophesies are cald burdens in scripture Nabum 1.1 Hab. 1.1 so Isa 15.1.17.1.19.1 The Prince It was Zedekiah a wicked and timerous King the Hebrew is Hannasi from Nasi to lift up either because he is lift up above the people or should populi onera levare ease and lighten the greivances of the people as they in Exod. 18.22 But if they grow tyrannicall and impose heavy burdens upon the people the Lord hath a burden for them as here Zedekiah must dig through the wall carry forth on his shoulder flye c. This you may see fullfill'd Jer. 52.7.8.9.10.11 Where you have his flight mentioned the Chaldaeans persuit and apprehension of him his carrying to Riblath where his eyes were put out and after to Babylon where he dyed Say I am the signe c. This relates to the few in Babylon they conceiv'd there should no judgemtnt befall Jerusalem nor the men there by this typicall worke of the Prophet the Lord shewes them their error that it should not be well with them at Jerusalem its true they condemne you for remooving into Babylon and justifie themselves that they are the onely people righteous and acceptable unto me and therefore are safe in Jerusalem but you shall see and they shall know how vaine and foolish their thoughts and reasonings are as I have dealt with you so will I doe by them they shall be made Câ—ptives very speedily and meet with sorer judgements then you did My net alsa will I spread upon him and he shall be taken in my snare These words you have again in the 17. Chap. 20. Verse The Chaldaeans here are likned unto Fisher men who usually dwell by the water sides now Babylon was among the waters Euphrates and Tygris running by it or through it hence Jer. 51.13 O thou that dwellest upon many waters Therefore fitly are they compar'd to Fisher-men and the Armie was the net a net spreads abroad compasses and catches by this net was Zedekiah the Princes City and all pretious things therein taken In my snare Lam. 3.13 He hath spred a net for my feet Snares are for the Land and its thought to be a hunters snare such as is set for wild Beasts which beeing hunted and chased hard are driven into snares and so taken they are set secretly catch suddenly hold certainly The hebrew word Meizudab as Junius observes signifies also a strong hold and in this sense it may represent to us Riblath whether Zedekiah was carryed where he receiv'd judgement and had his eyes put out or that hold he was put â—nto in Babylon Obser 1. The great mercy and goodnesse of God who takes occasion from their sin to afford them this mercy the exposition of this type they were stupid and minded not the Prophet and his actions or if they did they derided him as a foolish or madd man to doe such things hence the Lord is pleased to take an advantage to acquaint them with it have they not asked thee what doest thou Say thou unto them thus saith the Lord this burden concerns the Prince c. Hos 2.13.14 Isa 57.17.18 Gen. 8.21 In those places God takes occasion from mans sin to shew mercy So in Joh. 20.25.27 From Thomas his unbeleife c. Takes an opportunity to come and shew his wounds c. 2. To secure and confident sinners God will render judgement most certainly and impartially Say to them as I have done so shall it be done unto you What ever their thoughts are at Jerusalem or yours here their condition shall be like yours have you been afflicted with Warre Famine Plague have you lost the Temple City your Countrey and estates are you brought into an Heathenish Land so shall it be with them 3. The Lord hath burdens for Princes if they be wicked there be burdensome Prophecies against them and burdensome judgements for them Zedekiah did evill in the sight of the Lord 2 K. 24.19 And you may see what burdens he had 1. A burden of fear he durst stay no longer and Jer. 38.19 I am afraid of the Jewes fallen unto the Chaldaeans least they deliver me into their hand 2. A burden of shame he covers his face he will see none nor be seen of any he leaves Jerusalem in a shamefull manner carrying some burden upon his shoulder as if he were some vulgar man he is disguised as being asham'd of a Princely title 3. A burden of flight he is put to it to flie for his life 4. A burden of darknesse in the evening or night he steales away 5. A burden of difficulties he must dig through a wall goe in by-wayes 6. A burden of sad judgements 1. He is taken by
Land of Chaldea he must tell the Captives what should befall the Jewes at Jerusalem and in the Land of Israel They shall eat their bread with carefullnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes care griefe feare which commonly attend one the other the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with want before they rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want is a great affliction And drinke their water with astonishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stupescere admirari The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum interitu desparing of deliverance and life Chalde Cum stupore the French En desolation That her land may be desolate Judaea was the choycest of Lands a paradise to other Countries it abounded with milke honey corne oyle wine cattel silver gold and other pretious things but now it was to be laid wast now it should be stript of its inhabitants of its plenty and treasure the Hebrew is a plenitudine sua Because of the violence of them that dwell therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes injury Tyranny spoyle The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the wickednesse of them c. The Lord puts his servants oft upon troublesome service Obser 1. and sad actions for the conviction and benefit of others here Ezekiel must eat his bread with quakeing and drink his drinke with trembling he must dig through the wall and bear his stuffe upon his shoulder goe out at even cover his face remove his stuffe which were burdensome actions and Chap. 4. He must lye upon his left side three hundred and ninety dayes and then upon his left side forty dayes he must eat bread bak'd with Cowes dung and Chap. 5. He must shave his head and his beard make himselfe bald and unsightly So Hosea he must marry a Wife of whoredomes Chap. 1.2 Jer. 27.2 He must make yokes and bonds and put upon his neck These things were to signify what God would doe unto the Nations bring them into subjection to Nebuchadnezzar 2. It s Divine pleasure that when typicall and dark things are given out to the Prophets that they should make them knowne to the People Ezâ—kiel must tell the people what was in it that he eat his bread and drank his drinke in such a manner So for his digging and removing he must tell them what Mystery was wrapt up in it Say unto them this burden concerneth the Prince vers 10. here vers 19. Say to the people c. It s the duty of those are teachers in the Church to open things are mysterious what they meane and signify 3. God can mingle sorrowes with our comforts and make our choice comforts comfortlesse comforts they shall eat their bread with carefullnesse and drinke their drinke with astonishment God wouâ—d bring an enemy to the gates of Jerusalem and put them to such streights that they should neyther eat nor drinke with any comfort feare carefullnesse and astonishment would be gravell in there bread and gall in their drinke Adams comforts in Paradise were soone dampt Psal 127.2 To eate the bread of sorrowes Gen. 3.17 In sorrow shalt thou eat bread of sorrows was his bread and is his Childrens bread to this day onely some times God puts in more sorrow then at others there is bread of affliction 1 K. 22.27 Bread of mourners Hos 9.4 Here God would put in much sorrow affl ction and mourning quakeing trembling care and astonishment should possesse them their plenty should be turn'd into scarcity for wine they should have water and very little of that too for the finest of the wheat flower they should have bran and not their bellies full of that 4. It s sin the sin of Injustice oppression which cause God to lay wast a plentifull land that her land may be desolate from all that is therein because of the violence of them that dwell therein It s observ'd that the Jewes were and still are a covetous people It was their covetousnesse put them upon unjust acts of oppression and violence and God upon just judgements of Famine and desolation Psal 107.34 He turnes a fruitfull land into barrennes for the wickednesse of them that dwell therein Mans wickednesse moves the Lord to lay plentifull and pleasant lands wast yet it s made their act Zech. 7.14 They layd the pleasant land wast they were the procreant cause they begat sin sin begat judgement and judgement begat desolation VERS 21.22.23.24.25.26 27 28. And the word of the Lord came unto me saying Son of man what is that proverb that yee have in the land of Israel saying the dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverb to cease and they shall no more use it as a proverb in Israel but say unto them The dayes are at hand and the effect of every vision For there shall be no more any vain vision nor flattering divination within the house of Israel For I am the Lord I will speak and the word that I shall speak shall come to passe it shall be no more prolonged for in your dayes O rebellious house will I say the word and will performe it saith the Lord GOD. Againe the word of the Lord came unto me saying Son of man behold they of the house of Israel say the vision that he seeth is for many dayes to come and he prophecyeth of the times that are far off Therefore say unto them Thus saith the Lord GOD. There shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God IN these verses you have the third part of the Chapter a confutation of those made an ill construction of the Prophets Prophesieâ— One kind of men gave no credence at all to what was Prophecyed but derided the Prophets saying when were you in Heaven or who told you the mind of God you are deceivers if any such thing had been as you speak of it had taken place ere this but nothing is done therefore we will not beleeve you Another kind of men were perswaded the Prophets spake truth but it was at a great distance long ere it was to take place and therefore grew secure Hence the Lord commands the Prophet to let them know that his words should certainly and shortly come to passe In the words consider 1. A complaint of a Proverbe What is that Proverbe which you have in the Land of Israel Vers 22. 2. The mention of the Proverb The dayes are c. V. 22.28 3. The confutation of it Vers 23. I will make this Proverbe to cease and they shall no more use it as a Proverbe in Israel c. 4. A confirmation of that confutation 1. From the Lords proceeding with the false Prophets and their vaine visions and flattering Divinations They should cease Vers 24. And 2. From the promise of making good his word and that speedily
shall be scoffers walking after their owne lusts saying where is the promise of his comming 3. That sinfull words are of a spreading nature they said The dayes are prolonged and every vision faileth this wicked speech was become a Proverbe it passed through the mouths of all sorts young old great small learned ignorant it was in the City and Countrey a Proverbe in the Land of Israel The words of the Prophet stuck not by them they mocked at him and made jests at what he sayd Ez k 33.31 With their mouth they shew much love in the Hebrew it is they make jests they made sport with the Prophet and his threatnings but this blasphemous Proverbe they tooke up and conveyed from one to another all the Land over and made use of to disparage what ever he sayd So that in Matth. 28.13 when it was knowne that Christ was risen money was given to the Souldiers to say His Disciples came by night and stole him away while we slept This saying went abroad and is commonly reported among the Jewes unto this day Vers 15. 4. God takes notice of the ungodly speeches which are in mens mouths they sayd The dayes are prolonged c. God heard and observed what they sayd Isa 59.3 Your lips have spoken lyes your tongue hath muttered perversnesse Many thinke a lye nothing and secret mâ—ttering against others nothing but God observes every lye is told all whispering and muttering against others Jer 33.24 Considerest thou not what this people have spoken if thou doest not I doe They have sayd The two Families which the Lord hath chosen he hath even cast them off Jer. 44.25 God regards what men and their Wives say yea what every one saitâ— and will come ere long in judgement to convince sinners of the hard speeches spoken against him Jude 15. and to call men to an account for every idle word which they have spoken Matth. 12.36 therefore let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers and comfort to the speakers 5. The Lord hath an admiring indignation at the wickednesse of his people What is that Proverbe which you have in the Land of Israel This Interrogation implies admiration and indignation Admiration that a people brought up in his house which had had the Law and Prophets from the beginning so many hundred yeares should be so stupid wicked prophane blasphemous as to think say Divine threatnings were in vain the Prophets lyars and their Prophesies lyes Indignation what Proverbe is this which you have taken up What a Proverbe which strikes at me which makes me a false and lying God which overthrowes all Religion O detestable and vile Proverbe What shall all that I say by my Prophets faile and come to nothing vanish into the ayre Tell them therefore thus saith the Lord God I will make this Proverbe to cease c. This Verse is a confutation of their sinfull Proverbe which the Lord tels them should cease and that the dayes they thought prolonged were at hand They shall no more use it as a Proverbe in Israel Celebre dictum scita quadam novitate insigne Erasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is they shall no more Proverbe it not with this Proverbe others they might use acute and wise sentences concerning mans life and manners c. of which nature Proverbs are God would not abridge them of but this was a destructive Proverbe The dayes are at hand Hebrew have drawne neere that is at hand or draws neer which is either presently to be done or not farre off the time was not far now from Jerusalems beseidging Zedekiahs taking and the ruine of all Gods net was made and his snare ready for them The effect of every Vision Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the French La parole the word or thing of every Vision res omnis visionis so Piscator whatsoever the vision did present to the Prophet and he to the People that should be The thoughts and words of the wicked are differing and contrary to the thoughts and words of God Obser 1. they thought of peace God of war they thought of liberty God of captivity they of long life God of cutting them off they said the dayes of judgement were prolonged a far off God saith they are at hand they said every vision fayleth God said every vision should take effect they thought and said this proverb should continue but God thought and said it should cease and be used no more 1 Thes 5.3 Men cry peace safety and God cryes destruction 2. When sinners are exceeding wicked and have provoked God greivously as they did here by this blasphemous proverbe yet even then God shewes mercy they had provokt him into the field c. God might immediately have slaine them but he forbears them still admonishes them of judgement neare at hand goe say to them the dayes are at hand and the effect of every vision God tryes them yet longer â—nd labours to awaken them with consideration of the neernes of danger 3. Length of time doth not frustâ—â—te and null the threatnings of God against sinners Jeremiah had Prophecy'd above thirty yeares had threatned sad judgements and because they came not to passe in so long time they conceiv'd they would come to nothing but what ever be the distance of time between a threatening goeing forth and the execution of it yet it shall not fall to the ground but have its time of fullfilling if repentance intervene not For there shall be no more any vaine vision c. Here begins the confirmation of the confutation false Prophets which had vaine visions told them it should not be as Jeremiah had Prophecyed Jerusalem should not be destroyed they should not goe into captivity but dwell safely there and injoy that good land but what saith God There shall be no more any vaine vision the Hebrew runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non erit ultra omnis visio vana There shall not be any more all vision of vanity Some refer these words to the true Prophets and their vision but they are put hard to it how to make it out how some of their visions have been vain for that is implyed when it s said There shall not be any more all or any vaine vision as when God saith I will smite you no more it argues God hath smitten But thus I conceive it may be taken if it refer to the true Prophets there shall not be any more all vision of vanity that is hitherto you have looked upon all the vision of Jeremiah as a vision of vanity but it shall be so no more you shall have visions that shall be reall and quickly take place but I incline to those judge the words meant of the false Prophets who had fill'd the people with vain visions but they should be no more God would make good the visions he had
men sin with a high hand after judgements given out those sins add wings to judgement Mâ—l 3.5 I will be a swift witnesse saith God against Sorcerers Adulterers false Swearers those oppresse the hireling Widdow Fatherlesse and turne aside the stranger form his right He will come flying to judgement against them 2 Pet. 2.1 S nners are said to bring upon themselves swift destruction destruction makes hast to them when men shall scoffe at divine threats and jest at judgements this provokes God to hasten them Isa 5.19 Let him make speed and hasten his worke that we may see it They were so farre from fearing and beleeving the threats of God that they made a mock at them Hence saith the Lord Jer. 1.12 I will hasten my word to performe it I will take the first opportunity to make it good God will shorten the day of affliction for the Elects sake and hasten the dayes of judgement for thâ— wickeds sake The thoughts and hopes of wicked men about the threatnings of judgement are foolish and vaine Obser 1. they thinke and hope that either they will not come at all or if they doe it will be a long time after It shall be no more prolonged you conceit because the time is long that there is no such thing or that it will not be in your dayes but you are deceived such threats are groundlesse and hopes are vaine Jer. 5.12 They have belyed the Lord it is not he that speakes by these Prophets neither shall evill come upon us neither shall we see sword nor famine and the Prophets shal become winde and the word is not in them they are deceived not we they looke for a black and sad day which will not come and we look for good dayes good things therefore the Prophet impersonating them saith Chap. 8.15 We looked for peace but no good came and for a time of health and behold trouble they would not beleeve that ever an Adversary should have entred within the gates of Jerusalem Lamin 4.12 2. That what ever word the Lord speakes he will make it good I will speake and it shall come to passe what ever God hath spoken by the Prophets or Apostles yea what ever is spoken warrantably from the Word by any faithfull Minister of his he will accomplish the same he doth not possesse hit Servants with vaine Visions or flattering Divinations what ever he utters by them is Divine and infallible he is Jehovah a God of power and faithfulnesse sufficient every way to fulfill his promises and performe his threatnings Some take these words I am the Lord to be an Asseveration or an Oath and the fense to lye thus As sure as I am God Jehovah that have Being of my selfe and give being to all others so sure will I give Being to my promises and threatnings so that not onely Heaven and Earth must passe away before any tittle of any truth of the Lords shall fall to the ground but even God himselfe must cease to be before his Word shall be without effect Isa 44.24 I am the Lord that maketh all things That I am doth frustrate and confound Lyars Diviners Wizards and all Impostors as its Vers 25. that confirmeth the word of his Servant and performeth the Counsell of his Messengers Vers 26. What word soever Isaiah gave out the Lord confirmed and performed it He gave out the word touching Cyrus that he should be a Shepheard to Gods people that he should further the Jewes returne out of Babylon and building of the Temple and this was above two hundred yeares before his birth as Deodate saith in his Notes upon the place and about two hundred as our late Annotations have it But if we reckon by Scripture account you will finde it not so much for this Prophesie of Cyrus was delivered by Isaiah after Hezekiahs sicknesse Chap. 38. in which fifteene yeares were added to his dayes and from thence it was but an hundred twenty five yeares and fix moneths to Zedekiahs carrying into Captivity which was eleven yeares after the Captivity began for Chronologers doe reckon the beginning of the Captivity from the time of Jehoiachins carrying away and the Scripture countenances it Ezek. 1.2 So then reckon the Captivity from Jehoiachin seventy yeares and there are but an hundred and fourteen before and these make one hundred eighty four and this person prophesied of so long before did God in due time give to the World and stirre up to be helpefull to his people Ezra 1.1 2 3. and so made good to both what Isaiah sayd here and Jer. 29.10 Gods word must take place who ever gaines or looses by it Isa 55.12 The word that goeth out of my mouth it shall not returne unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereunto I sent it Zech. 1.6 My words and my Statutes which I commanded my servants the Prophets did they not take hold of your Fathers God appointed them to doe so and they did accordingly Gods words overtooke them thinking to escape Daniel beares witnesse to this truth Chap. 9.12 He hath confirmed his words which he spake against us 5. The corrupt heads and hearts of men are subtile and prone to â—lâ—dâ— and put off those truths are presented unto them by the Servants of God the Lord sent his Prophets unto them early and late they being faithfull layd open the judgements of God â—â—ld them of their danger invited them to repentance mourned for the slight entertainment they found c. And what then they either mockt at them as it is in 2 Chron. 36.16 or charged them with falshoods and lyes Jer. 5.12 13. or resolved not to hearken to them Jer. 44.26 or put it off as not concerning them at all or if it did not for a long time for those were after them not the present Generation Ver. 27. of this Chapter The Vision is for many dayes and hee Prophesieth of the times are afarre of Thus were they witty and wicked against themselves to turne aside the stroak of Gods word which having been entertained might have done their soules good this was the practice in Christs and the Apostles times one thing or other still was pretended to wave the Doctrine of Christ as the meannesse of his person Matth. 13.55 56. John 7.27 his breaking of the Sabbath John 5.16.9.10.16 this man is not of God c. They sayd he blasphemed Matth. 9.3 that he deceived the people John 7.12 made himselfe a King and spake against Caesar John 19.12 they pretended his Doctrine to be new Acts 17.19 to be hard and severe John 6 60. to be against Moses Acts 6.11 that it was Hereticall Acts 24.14 that he spake too particularly to them Luke 11.45 that the Rulâ—rs and great ones received it not John 7.48 Have any of the Rulers c. That his Doctrine and the followers of it made great stirs where ever it came caused Sects and Schismes Acts
19.23.28.22 CHAP. XIII VERS 1 2 3 4 5 6 7. And the word of the Lord came unto me saying Son of man prophesie against the Prophets of Israel that prophesie and say thou unto them that prophesie out of their owne hearts hear yee the word of the Lord. Thus saith the Lord God woe unto the foolish Prophets that follow their own spirit and have seen nothing O Israel thy Prophets are like the foxes in the desarts Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the LORD They have seen vanity and lying divination saying the Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word Have ye not seen a vaine vision and have ye not spoken a lying divination whereas ye say The LORD saith it albeit I have not spoken THE former Chapter concern'd the King and the people this concernes onely the false Prophets and Prophetesses who taking upon them that Office were led by their owne spirits and deceiv'd the people with vaine visions and lying divinations to accomplish their owne ends against these doth the Lord set our Prophet Ezekiel on worke to prophesie severely In the Chapter you have two generall parts 1. A Prophesie against false Prophets in the first 16. Verses 2. A Prophesie against Women Prophets from the 17. Vers to the end In the first part you have the judgements and sins of the false prophets declared and laid downe 1. The judgements threatned against them which are in the 2. 3. 8. 9. 11. 13. 14. 15. 16. 2. The sins causing those judgements threatned and they are expressed in the 2. 3. 4. 5. 6. 7. 8. 9. 10. 16. Gods threatnings and their sins are promiscuously delivered by our Prophet and we shall handle them as they lye The 1. vers 2. 17. Doe shew the Author of this Prophesie and that was the Lord who bade Ezekiel Prophesie and set his face against them Our Prophet had Divine warrant for what he said and wisely prefixes it when he was to deale with false Prophets who had neither word nor warrant from God for what they said or did true Prophets have their Commission and Instruction from God In the 2. Verse you have 1. The appellation Son of man 2. A a command and that is two fold 1. Is to Ezekiel Prophesie 2. Is to the false Prophets Here ye the word c. 3. The kind of Prophesie and that is comminatory Prophesie against the Prophets of Israel 4. The sin that moves God to set the Prophet against them and that is They Prophesie out of their owne heart Against the Prophets of Israel Whether the Prophete in Babylon or in Zion you may demand for there were false Prophets in Babylon who were the Prophets of Israel because they Prophesied to the captive Jews Jer. 29.8.9 And there were false Prophets at Jerusalem Jer. 27.14 And they were the Prophets of Israel also We may understand this Prophesie of the false Prophets in both places That Prophesie out of their owne hearts Hebrew them that are Prophets out of their owne hearts Vulgar Prophetantibus de corde suo Cast Qui commenta sua vatici nantur To Prophecy out of theie ownr hearts is 1. To Prophecy upon their owne mâ—ere motion they are Prophets because themselves will be Prophets and they Prophesie because they will Prophesie they have no call to this Office but their wills they thrust themselves upon it 2. The things they Prophesie not their owne what their fancies lusts affections carnall reason suggest unto them those things they deliver their Prophesies came by the will of man 2 Pet. 1.21 For the Prophesie in old time came not by the will of man The true Prophets did not prophesie out of their owne hearts after their owne wills but they spake as they were moov'd by the holy spirit what that brought in they gave out Divine truths were presented to them and those they commended to the people but false Prophets had nothing of or from the spirit they had all out of their owne hearts yet pretended they were inspired and had the spirit 1. Kings 22.24 Which way went the spirit of the Lord from me unto thee Zedekiah and all the rest of the false Prophets thought they had the spirit of the Lord but it was the spirit of Satan a lying spirit they had vers 22. I will goe forth and be a lying spirit in the mouth of all his Prophets Quest If they speak out of their owne hearts why are they cald Prophets they are Prophets that speak from God and not themselves Answ The word Prophet is taken largely for any one that foretells things true or false and is common to good and bad the Scripture speaks according to the use of words Titus 1.12 One of themselves even a Prophet of their owne That was Epivunides a Poet for poets were commonly cald Prophets and so the Scripture gives the name to any foretelling things Baals Prophets 1 K. 18.19 And the Prophets of the graves in the 2 Pet. 2.1 There were false Prophets among the people Thus saith the Lord God Woe unto the foolish Prophets c. Here the Prophet proceeds in denouncing judgement and describing those false Prophets 1. The judgement denounced is in this word Woe French Malediction sur les fol Prophetes a little word but very comprehensive all evils are contained in it they promise all happinesse to the people but woe to themselves woe to their bodies woe to their soules woe to their names woe to them here woe to them hereafter the dreadfull judgements mentioned in the Revelations are called Woes Chap. 9.12 One woe is past and behold there come two more hereafter 2. The description of the Prophets they are foolish and this foolishnesse of theirs is evidenced two wayes 1. They follow their owne spirits 2. They have seen nothing Foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Vilis stultus caducus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies one Qui caret cerebro sapore Kirker so Montanus renders the word Prophetis caducis woe to the Prophets that faile in their prophesies and fall by them the Vulgar is Prophetia insipientibus Castal insanis These Prophets were subtile and crafty abounding with carnall and worldly prudence but in the things of God they were blind and foolish they cal'd light darknesse and darknesse light they were lifted up with their pretended Visions and Divinations they despised and insulted over the true Prophets they boasted themselves to be the men of Gods Counsell and laboured to be had in admiration of all they foresaw no danger but spake pleasing things to the people prophesying safety and good dayes and this was their foolishnesse There was no Divine wisedome or truth in them That follow their owne Spirit These words are answerable to those in the
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal
provoke God greatly 354 355 D Dayes of trouble 45 Death some comfort to die in a mans own Countrey 352 353 Decree no devices can frustrate Gods purpose 341 Degenerate Those doe so goe on to an height of sinning 271 Delay delays make God angry 156 Desart what it notes 519 Desertion a forerunner of judgements 224. God unwilling to leave a people 226. 323. 469. When God leaves comforts leave 323. 470. Men are to take notice of Gods departure 324 God may leave a people 469 Designe those are upon great designes should begin with God 218 219 Device devising mischief what it means 332. men never wanting to devise mischief 337 338. no devices can null Gods counsell 341 Dâ—blath 29 Difficult things difficult easie to God 393 Displeasure of God very grievous 537 538 Divination 498 499 Division is Abaddon Apollyon 225. the evills of division 407 408. prejudices the growth of grace 409. a disparagement to Christ 410. glories at others sufferings 411 Doing they doe not what they know shall not know what to doe 126. what it implies 454. it evidences the man 455 Dove a fearfull and mourning creature 68 E Eares eares to heare and heare not how meant 475. wicked men heare not judgements 476 Earth the Lord hath forsaken the earth the phrase in this Prophet onely and but twice 266 Eating and drinking with trembling what it sets forth 488 Enemie T is dreadfull to have God against one 536. whom God is against his hand is upon 537. the fruits of it very grievous 537 538 Errour loves darknesse 167. when God visits for error he opens a doore for truth 211 Estates abused bring the wrath of God upon them 112. how to prevent it ibid. Example Princes not to be patterns in point of Religion 176. Ringleaders to sin ringleaders in punishment 251 252 Excellencie Good men not able to beare divine excellencies 282 Eyes instruments of evill 15. of great evill 21. The eye is for two things 238. Eye not sparing what 244. 273. Eye of the Lord upon his people 392. Eyes to see and see not how meant 475. wicked men see not Gods judgements 476. their not seeing is in hemselves ibid. Ezra what that name signifies 389 F Face of God what it signifies 98. they are miserable from whom it s turn'd 99 100. covering of the face when used 478 479. to set the face against any one in Scripture sense what 554 Faith the eye of the soule 153 Falling on the face what 256 Feare what sinners feare the Lord brings upon them 250 251. Feare makes men tremble 488 Feeblenesse threefold 70 Fire Christ likend to it 142 Firmament why so call'd 278 Flattering originally is smoothing 500. undoes men 502. causes security 503 Flesh what it is put for 442 Free-will Two Questions about free-will resolved 436 437 G Gate Magistrates were wont to sit at the gate to heare causes 330 Gathering what it meanes 387 Gilgal observable things of it 191 Glory glory of God what is understood by it 222. 467. his glory went to the threshold and why 223. the signes of Gods presence are the glory of God 224 Divine glory usually hidden in cloudy darknesse 291. the glory of the Lord who 292. the way Christ goes glorious 293. glory of God standing upon the mountaine how meant and to what end 468 469. sight of Gods glory a great priviledge 153 God shews mercy sometimes when severe judgements are deserved 18. if God be wrath all preparations are in vaine 63. God a God of glory 152 153. sees what ever are the thoughts 167. there is power in his commands 210 211. his presence with his Church 223 224. Signes of his presence 224 225. God hath a care of his when judgements destroy others 232 237. how this appeares 233. slow to execute judgement 282. lookes after the wayes of men 285. why stiled the God of Israel 325. God knowes men and their wayes 336. overpowers all 341. knoweth the heart 347. is mindfull of his threats 384. assists us by his grace 456. I will be their God it imports much 459. to 462. God is above all God against one vid. enemie 468 Godly but a few 232. God owns them in the worst times 235. the lives and comforts of the godly deare to God 51 conscious of their unworthinesse 260. God sollicitous for them 275. revives them ibid. secures them 276. is with them in every place and condition 392 393. the godly comply not but sigh for the wickednesse of the times 236 237. their sighing what and how great 237 238. why they sigh 238. God takes notice of their wrongs 372 Grace is free in respect of persons place and time 17. Grace wrought up by degrees 419. Grace in the heart will appeare in the life 456. where God gives grace be lookes for progress 457. tis freegrace that chuses a people 463. God does not equally dispence his grace ibid. Guilt when guilt is there is feare 350 and security 373 H Haggalgal of that word 313 Hand stretching out the hand to and upon a people differ 30. God smites sinning hands 131. hand of God what it notes 531 Happiness wherein it consists 462 Head recompensing their wayes upon their own head what 272 Hearing the same things againe no dammage 320 Heart such as that is such will the senses be 22. Ill thoughts goe out thence 245. its severall acceptions 399. oneness of heart what opposite unto 400 401. mens hearts of themselves are divided 406. Stoninesse of heart what 438. and what it notes 438. to 441. a stony heart may receive the Word and how 441 442. the heart naturally is stony ibid. this stoninesse spreads 442 443. stoninesse a great evill 443. its the Lord takes away the stony heart 443 444. not totally 444. the stoninesse in the godly and the wicked differenced 445. fleshly heart what it implyes 446. a double tendernesse ibid. a description of it ibid. discoveries of tendernesse 447. to 450 tendernesse of heart a choice mercy 450 451. t is the gift of God 451. heart for what t is sometimes put 464. the heart of the godly and wicked contrary 466. God observes how the heart stands affected ibid. a corrupt heart swells being opposed 494. is prone to elude truths 507 Heathens how they honour'd their Gods 178 Hebruismes 32 Hedge what the bedge of Church and State is 522 Helpe God can make helps helpless 486 High places when they might sacrifice there when not 4 Holy men must be lift up and above themselves to participate of divine things 148 Honour they that honour God God will honour them 235 236. to honour God how 236. honour quickly laid in the dust 362 Hope God oft destroys sinners hopes 59 60 Humilitie the humblest is the greatest 414 House meeting in houses antient and warrantable 138. honour'd by God 139 I Jaazaniah what that name signifies 163 Jarash signifies contraries 108 Idolls are stinking defiling things 6 Idolatry got in is not easily got out 8
it provokes God greatly and lays all wast ibid. it s call'd whoredome and wherein that lyeth 14. Idolatry a God provoking sin 150. a grievous sin and wherein it lyes 164. a wrong to God 151. causes God to depart 152. Idolaters act closely 163. not so closely but some espiall ibid. Idolatry infatuates wise men 165. the cunning of idolators ibid. are expensive ibid. forget all modesty 170. spreads to both sexes 172. makes shameless ibid. Idols were wept for how much more for God wrong'd 172. Idols besot 173 Idolatry loathsom 178. God sets a speciall mark upon idolators 194. who are such 195. Idolatrous worship stinking 195. brings destruction ibid. no symbolizing with Idolators 219 220 Idolators shall not go unpunish'd 467 Jehovi when used 257 Jeremy why he purchased Hannameela land 56 57 Jewes under the Law saved as we under the Gospel 216 Images of the Sun 5. Image of jealousie what it was why so call'd how seated 147. Images pull down Gods worship 149 Incense made of sweet and costly things 163. a token of worship ibid. Infirmities God pitties infirmities 368 369. so should men 376 Ingratitude makes God appeale to man 166 Injustice abhomination to God 182. a crying sinne ibid. Israel put for Judah 345. Israelit es why so call'd 152. the God of Israel a glorious God ibid. why stiled the God of Israel ibid. 325. why the house of Israel 263. the land of Israel why not the land of Judah 388. a choise land ibid. their severall captivities 389. by whom gathered ibid. the land of Israel hath many Eulogies in Scripture 355 Jubile what they did that yeare 56 Judgements of God sudden 36. they are his messengers 38. just ibid. 132. they linger not 43. walke where God pleases 44. by degrees he comes to severitie of them 121. generall when sin is so 131. Judgements God makes them known before he executes them 205. and why 206. none come but at the Lords appointment ibid. a time when God hastens judgments 206 207. no escaping Gods judgements 212. when judgements are abroad Christ intercedes 216. The Lord proceeds to judgement judicially 230. judgement begins at Gods own house and why 247 253. God in executing them manifests mercy 248. a time when judgement delayes not 248. judgments an extensive at sinners sins 254. God intense upon judgements ibid. they puzzle Prophets 261 262. Gods punishments exceed not mens sins 270. judgements are in the hand of Christ 287. at his dispose 296. He proceeds considerately 296 297. declares the cause of his proceeding to judgement 394. no waving of judgements ibid. God can use any instruments to accomplish them 351. the ground scope and end of judgements 353. sudden notes severity 360. immediately from the Lord terrible 360 361. judgements falling whilst ordinances are administring 362. the godly feare when wicked fall 364. put the Saints upon prayer ibid. the beginning of judgements an inlet to misery 364. judgements sanctified 397. how evidenced 397 398. God just in his judgements 467. not discern'd by wicked men 476. the cause in themselves ibid. judgements produce those effects mercies doe not 487. God shewes mercies amidst judgements 487. 497. wicked mens thoughts about judgements vaine 505 K Kingdomes have an end 33. their ruine is in themselves 52 53 Knowledge those will not know God in a way of mercie shall know him in a way of judgement 133 L Law to perish from the Priest what 119 Left I was lest what it meanes 256 Light given and taken away at pleasure 125 Lord God what they denote 257 Love where love it God dwells 225. it unites 417. once commanded to take the shield of faith twice to put on love ibid. Lyes termed barres 372 M Man who the man was cloathed with linnen 283. men unspirited against evill 64 men chiefe in place usually corrupt 336 men of rigid spirits 370 corrupt men are glad to be rid of the conscientious 370 371 Mark set a mark of that phrase see 227 228. Christs marking of his what it intimates 228 229. who it is is the marker of Saints 234. God distinguishes between the precious and the vile 236. 246. the mark of Christ and of the beast different 234. the deliverance of the markt ones a type c. 246 Meanes God carries on his worke by weak meanes 479 480 Meetings private ones lawfull 138 God hath honour'd them 139 Mercie of God is free in regard of persons places times 17. mercie is oft shewed when there is cause of sharpe judgements 18. abuse of mercies defiles them 82. choicest mercies apt to be abused 92. abuse causeth losse of them 95. mercy acts before justice 248. mercies sanctified produce answerable effects 397. God when in a way of mercy multiplies mercies 452. mercies oblige to obedience 454 Ministers what they should be what not 247. must deprecate judgements comming 260 261. the Lord acquaints them with his proceedings 266. why he doth this ibid. Ministers must doe their office 344. God enables them to the work 345. must tell men of their sins 346 347. must speake to those they are intended for 473. must declare what they have heard ibid. must be faithfull ibid. not look at the successe 477. must open things mysterious 490. must stand in the gap 520 521. termed builders husbandmen 526 Mischief what it notes 117. one follows upon another 120 Mountaines of Israel 2. speaking to them 3 Mourne Gods people should mourne for sinne and judgements that come by them 29. There be-times for great ones to mourne 128 129. why the godly mourn 238. to 240. for what England should mourn 240. to 242 N Necessitie it makes men seeke what was neglected before 115 Nehemiah what that name signifies 399 New how taken in Scripture 425 Number of the number Seaventie 162 O Obedient an obedientiall spirit suitable to Christs commands 156. all creatures at Gods command 212. 313. Christ himselfe 213. 288. the end of mercy is obedience 454. obedience how qualified 455. an evidence of the worke of grace ibid. t is from God 456. tis mans duty 480 One how the word may be taken 399. one heart how meant from 399. to 401. its description ibid. oneness of heart diversly consider'd from 401. to 403. when this oneness was amongst the Jewes 403 404. one heartednesse whether attainable in this life 404. mens hearts of themselves not one 406. oneness a great blessing ibid. the good of it particularized the evill of its contrary specified 407. oneness invites others 408. improves grace 409. furthers prayers ibid. an honour to Christ 410. sympathizes with each other ibid. an evidence of grace 411. makes willing to doe for another ibid. Helps to this oneness or unitie 411. to 416. preservatives of it 416. to 418. Inducements to it 418. to 422. Oneheartednesse the gift of God 422 Oppression a spreading sinne 191. what the Hebrew for it signifies 192 State oppression and Church corruption got together 193. Causes God to deale in fury 198.
AN EXPOSITION CONTINUED UPON the sixt seventh eighth ninth tenth eleventh twelfth and thirteenth CHAPTERS of the Prophet EZEKIEL WITH USEFUL OBSERVATIONS THEREUPON Delivered in severall LECTURES in London By WILLIAM GREENHILL PROV 4.7 8. Wisdome is the principall thing therefore get Wisdome and with all thy getting get understanding Exalt her and shee shall promote thee shee shall bring thee to honour when thou doest imbrace her LONDON Printed by M.S. for Hanna Allen at the Crowne in Popes-head-Alley 1649. TO ALL LOVERS OF DIVINE TRUTHS Especially the Undertakers for the Expositorie Lectures in the Citie of LONDON THe infinite and onely wise GOD hath annexed to the Ministery Conversion Acts 26 18. Regeneration 1 Cor. 4.15 the addition of sinners to the Church and to himself Act. 2.41.47 Chap. 11.24 faith Rom. 10.14 1 Cor. 3.5 the perfecting of the Saints and edification of the body of Christ Eph. 4.12 Collation of the Spirit Gal. 3.2 Act. 10.44 yea salvation Act. 11.14 1 Cor. 1.21 1 Tim 4.16 Now notwithstanding the Ministery be the great Medium and Appointment of God to effect and accomplish such needfull and glorious things yet some there be that thrust hard at it and endeavour to throw it downe But were it remov'd and the pernicious desires of men fulfild herein a sadder judgement could not befall the Nation Salomon the first-borne of Wisdome saith Where there is no Vision the people perish Prov. 29.18 Where the Word of God is not expounded preached and applyed to the severall conditions of the people there they perish Feriabitur populus saith Montanus they will be idle keep holy-day cease from doing the work of the Lord and doe the works of the flesh and darknesse Piscator reads it nudatur populus the people is made naked They are like men without cloathing without armour exposed to wind and weather to spirituall stormes and temptations having nothing to defend themselves The Vulgar is dissipabitur populus lay aside preaching and expounding the Scriptures the people will be scattred run into errors wander up and downe as sheep without a Shepheard Pagnine hath it rebellis erit the people will be rebellious they will not be kept in order obedience and subjection to authoritie for where means of knowledge are wanting there must be ignorance and ignorance is the mother of rebellion When Queen Elizabeth whose memory is precious was instigated by some ill-affected to the Ministerie to abridge the number of Preachers E.G. Archbishop of Canterburie was much troubled at it and wrote her a learn'd and serious Letter about it out of which having the Manuscript by mee I have thought fit to transcribe and commend unto you what followes I cannot marvell enough how this strange opinion should once enter into your minde that it should be good for the Church to have few Preachers Alas Madame is the Scripture more plain in any one thing then that the Gospel of Christ should be plentifully produced and that plenty of Labourers should be sent into the Lords harvest which being great and large standeth in need of not a few but many workmen There were appointed to the building of Solomons materiall Temple an hundred and fifteene thousand artificers and labourers besides three hundred and thirty Overseers and shall we think that a few Preachers may suffice to build and edifie the spirituall Temple of Christ which is the Church Christ when he sendeth forth his Apostles saith unto them Ite praedicate Euangelium omni creaturae But all Gods creatures cannot be instructed in the Gospel unlesse all possible means be used to have a multitude of Preachers and Teachers to preach unto them Habitet sermo Christi in vobis opulenter saith Paul Col. 3. And to Timothy Praedica sermonem insta tempestive intempestive argue increpa exhortare which thing cannot be done without often and much preaching To this agreeth the practise of Christs Apostles Qui constituebant per singulas Ecclesias presbyteros Act. 14. Paul likewise to Titus writeth Hujus rei gratia reliqui te in Creta ut quae desunt pergas corrigere constituas oppidatim presbyteros and afterward describeth how the Presbyterie should be qualified not such as we are compelled to admit by meere necessitie unlesse we should leave a great number of Churches utterly desolate but such indeed as were able to exhort Per sanam doctrinam contradicentes convincere And in this place I beseech your Majesty to note one thing necessary to be noted which is this If the Holy Ghost prescribe expresly that Preachers should be placed oppidatim how can it well be thought that two or three Preachers may suffice for a Shire Publike and continuall preaching of Gods Word is the ordinary means and instrument of the salvation of mankinde St Paul calls it The ministerie of reconciliation of man unto God By the preaching of Gods Word the glory of God is inlarged faith nourished and charity increased by it ignorance is instructed the negligent exhorted and incited the stubborne rebuked the weake comforted and to all those that sin of malicious wickedness the wrath of God is threatned By preaching also due obedience to Christian Princes and Magistrates is planted in the hearts of Subjects For obedience proceedeth of conscience conscience is grounded upon the Word of God and the Word of God worketh this effect by preaching so as generally where preaching is neglected obedience faileth No Prince ever had more lively experience herof then your Majestie hath had in your time and may have daily If your Majestie come to the Citie of London never so often what great gratulation what joy what concourse of people is there to be seene yea what acclamations and prayers to God for your long life and other manifest significations of inward and unfeined love joyn'd with most humble and heartie obedience are there to be heard Whereof cometh this Madame but of the continuall preaching of Gods Word in the Citie whereby that people hath been plenteously instructed in their dutie towards God and towards your Majestie On the contrary what bred the Rebellion in the North Was it not Papistrie and the ignorance of Gods holy Word through want of preaching And in the time of that Rebellion were not all men of all estates that made profession of the Gospel most ready to offer their lives for your defence in so much that one poore Parish in Yorkeshire which by continuall preaching had been better instructed then the rest Halifax I meane was ready to bring three or foure thousand able men into the field to serve you against the said rebells How can your Majestie have a more lively tryall and experience of the contrary effects of much preaching and little or no preaching the one working most unnaturall disobedience and rebellion the other most faithfull obedience By this part of the Letter you see how firme the Archbishop was for preaching and that he hath fully confirm'd that sense of the words Where there is no vision
or preaching the people will rebell and if he would not yeeld to the abridging of preachers why should any desire the abolishing of them and so make way for the people to be idle naked scattred rebellious yea for their perishing It was one of the saddest times that ever Israel had when Israel was without a teaching Priest 2 Chron. 15.3 then they had no peace within nor without but great vexations were upon all the inhabitants of the Countries even all the ten Tribes This being without a Teaching Priest was such an affliction as that the Lord promised his people afterwards that what affliction soever befell them this should not Isa 30.20 Though the Lord give you the bread of adversitie and water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers This is a gratious promise for the continuance of the Ministerie They had the law and should have Teachers to instruct them therein Wee have the Gospel and Teachers to instruct us therein The Church and Ministerie may be hid Rev. 12.6 but not extinct Christ is a King the government is upon his shoulder he has a Kingdome and it knowes no end Isa 9.6 7. Luk. 1.32 33. his Throne is for ever Heb. 1.8 He therefore hath promised to be with his Church and the Ministerie thereof unto the end of the world Mat. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to the end of that age but of the world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 13.39 40. the harvest is the end of the world and so shall it be in the end of the world Christs Kingdome and Officers of it were not only for the Apostolicall and primitive times but for all times and ages Eph. 3.21 4 Chap. 11 12. Rev. 7.14 15 11.19 otherwise what hope were there for Jewes or Gentiles If one should leave the Jewish Synagogue and th' other Heathenisme whether should they come if Christ have no true Church no visible Kingdome Herein himself hath satisfied us Joh. 10.16 Other sheepe I have which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one Shepheard The fold was the Church the sheepe to be brought in the Gentiles who were not brought in in Christs dayes nor all in the Apostles dayes or Primitive times some are yet to be brought in and therefore there is yet a fold and Ministers to cause them to heare the voyce of Christ that they may come into this fold For whom he predestinates he calls Rom. 8.30 and his calling is not immediate but by the Ministerie of the Word And though the Ministerie now be not infallible as the Apostles were but fallible yet their fallibilitie doth not make voyde their calling nor cause the Churches to be reputed false as not having the Word of God taught in them infalliblie For those holy men who were Prophets and Apostles you may finde sometimes fayling Nathan faild when he bid David goe and build the house of the Lord 2 Sam. 7.3 David was out when he said he was cut off from before the Lords eyes Psal 31.22 and when he said All men were lyars Psal 116.11 Jeremie spake like a man when he said I will not make mention of him nor speake no more in his name and especially when he cursed the day of his nativitie and the man brought tydings thereof Chap. 20.9.14 15 16. Jonas spake from himselfe not from God when he said Take my life from me for its better for me to die then to live and I doe well to be angry unto death Jon. 4.3.9 And Paul professes he had no Commandement of the Lord concerning Virgins but gave his judgement as one that had obteind mercy of the LORD to be faithfull 1 Cor. 7.25 Now though these men had such failings spake from their own spirits yet were neither the Churches falsified hereby nor their callings frustrated That which was needfull to be the Rule and Standard was given out by an infallible Spirit The Spirit of truth tooke of Christs shew'd it to them and led them into all truth And while the Ministers now doe bring that truth unto you they are infallible If in their constructions interpretations and expositions of the same they varie or be out you ought to try the spirits 1 Joh. 4.1 and to hold fast what is good 1 Thess 5.21 not despising prophecyings least you quench the Spirit It s ill when any destroy commands of God to maintaine their opinions Some would have the Word onely read and that there should be no preaching or â—xpounding of it It was not the Eunuches reading but Philips preaching that wrought faith in him Act. 8. The spices of the Scripture send forth the strongest and sweetest smells when they are bruised and broken The fire of the Sanctuary yeelds most heat and light when stirr'd up and blowne It s neither fleshly devillish nor teason to the Father to make constructions upon the Prophets and Apostles and expound their meaning If so then Ezra and others who read the Law and gave the sense of it Nehem. 8.8 sinned were fleshly devillish and traytors to the Father Then Paul gave ill counsell to Timothie to divide the word of truth aright 2 Tim. 2.15 How children should have their milke young men their bread old men their wine and that onely by reading I see not If that could be surely Christ needed not have appointed a wise and faithfull servant over his houshold to give them meat in due season Mat. 24.45 If wee may not expound the Word because we are fallible then why should any translate the Word out of the Originall Tongue into others seeing they are fallible and may yea have mistaken therein as well as others in expounding and preaching and because it is so some little regard the Scriptures Vid Hâ—nâ—â—◠〈…〉 Aâ—â—â— pro Ecâ—l 〈…〉 expecting Euangelium spiritus sancti tertium Testamentum The Jewes looke for Messias the Papists looke for Henoch and Elias but without warrant and so doe these men for another Gospel Gal. 1.8 9. and extraorâ—inary men who may raise up Churches and declare what is truth I beseech you be content with and thankfull for those precious glorious truths the Lord hath given you in the Law and Gospel studying to know them more fully and endeavour to yeeld unto the Author of them the obedience of faith acknowledging it an unspeakeable gift that you have them with Preachers and Expositors amongst you to further you in the knowledge and practise of them If this ensuing Worke shall contribute ought that way I shall be abundantly satisfied therein In hopes whereof I commend both it and you to the blessing of the Lord subscribing my selfe Septemb. 28. 1649. Yours in this Work of the Lord to love and serve W.G. An Exposition upon more Chapters of EZEKIEL CHAP. VI. 1. And the Word of the Lord
to Ariel the City where David dwelt Ariel is Jerusalem so called because there was the Mountaine Temple and Altar of God so it is in Ezek. 43.15 The Altar shall be four Cubits the Hebrew is Harel the Mountaine of God where the Temple and Altar was but the word is Ariel not Harel and signifies the Lyon of God not because Jerusalem was in the forme of a Lyon but for that it was a strong City thought to be impregnable and God threatens ruine against it and Vers 5. It shall be at an instant suddainely when men have no thoughts thereof it should be as suddaine as Thunder Earth-quakes and Tempests are Vers 6. Hab. 1.7 Shall they not rise up suddenly that shall kill thee Yes they should the Northerne Army was upon them before they looked for them they cryed Peace Peace and when it is so then sudden destruction is at hand 1 Thes 5.3 The old World was secure untill the day that Noah entered into the Arke Luke 17.27 and then the Flood came presently and destroyed them all they beleeved neither Noahs Preaching nor his preparations for himselfe and Children So in Sodom they were not awakened out of their security till the fire and brimstone was felt Gen. 19.28 29. Agag thought the bitternesse of death past when he was going to execution 1 Sam. 15.32 While Belshazzer is drinking healths God sends a hand to write a sentence of death against him and his Kingdome Dan. 5.4 5 30. In a morning shall the King of Israel be utterly cut off ere he can get out of his Bed God would let out his blood Hos 10.15 What ever men thinke the Judge and Judgement is at the doore its neer Germany Denmarke Ireland England did not thinke that such sad bloody destroying Judgements were so neer as now they find them Let us not be secure but feare passe the time of our sojourning here in feare remembring Solomons happinesse Prov. 28.14 Happy is the man that feareth alway and Jobs practice The thing which I greatly feared is come upon mee Job 3.25 Let Gods Judgements come sooner or later it 's duty wisedome in us to feare to prepare for them its folly to sleep when thieves are about the house and may prove death to doe it when a fire is kindled in the habitaâ—ion 2. No people sinning grievously against God are exempted from desolating judgements this people was Gods people more peculiarly then any people in the World besides Deut. 7.6 A people neere unto God Psal 148.14 Wise and understanding Deut. 4.6 They were the Redeemed ones Isa 62.12 The holy people Dan. 8.24 that knew Gods name Isa 52.6 That had Gods Law in their hearts Isa 51.7 That were blessed above all Deut. 7.14 They had the holy Land the Temple Worship Ordinances Oracles of God the Prophets and presence of God onely All the World besides lay in darknesse were without God but these were his strength his glory Psal 78.61 As deare to him as the apple of his eye Zech. 2.8 Yet when these people sin'd and rebel'd against God destructive judgements came upon them An end is come upon Thee Vpon thee Jerusalem upon thee my people They were honoured with many titles were Gods Church yet when they sin'd against God cast off his Yoâ—k none of them not all their priviledges would protect them from desolation Gods Judgements are Gods messengers sent forth at his pleasure I will send mine anger upon thee God hath the command of judgements as any man hath of his servants the Centurion had not so much power over his Souldiers as the Lord hath over punishments calamities and ruines of Kingdomes be they publique or private judgements they are at the beck of the Lord What was the anger and judgement here the sending of Nebuchadnezzar with his hasty and bitter Caldeans to destroy the Jewish Nation God had that King and all Forces at command to send out of Babylon about his service to make Warre upon his people that were Idolatrous God hath his four sore judgements to send upon a Land when he pleases Ezek. 14.21 He can send Hornets among people to sting them to death Deut. 7.20 If he doe but hisse for the Fly of Aegipt and the Bee of Assyria they shall come and doe their office Isa 7.18 19. If God call for any evill upon Kingdomes Cities Churches Families Persons they come presently and accomplish the message they are sent for when God spake by Moses and sayd Let there be Froggs Flies Lice Murraine Hayle Locusts Blood Darknesse Death they came immediatly God hath called for a Sword upon most part of the Christian world and is it not at worke Doth it not eate flesh and drink blood May we not say O thou Sword of the Lord how long will it bee ere thou be quiet put up thy selfe into thy Scabbard rest and bee still How can it be quiet seeing the Lord hath given it a charge against Ashkelon and against the Sea shore there hath he appointed it Jer. 47.6 7. God hath command of Warres gives charge to the Sword against Ireland England other places there hath he appointed it and how can it be quiet no till Gods will and worke be accomplished there is no quiet 4. Gods proceedings with a guilty Nation are just and equall his judgements are without reproofe I will judge thee according to thy wayes not as I will but as thou hast done not after my wayes or the wayes of other people but after thine owne ways how just is it that a man should reap what he sows If men have the Law passe upon them according to the nature and merit of their facts what wrong is done to any who hath cause to complaine of the Judge God knows the nature and merits of a Nations sinnes and proceeds in his judgements accordingly He is a righteous Judge and no man hath just cause to complaine he stops the mouth of iniquity Lament 3.39 Wherefore doth a living man complaine a man for the punishment of his sinnes he should not doe it It s just equall that if a man sinne against God he should suffer from God if God beare his sins he must beare Gods punishments let Kingdoms suffer dreadfull things from Heaven Warres Famine Pestilence what ever is destructive God is to be justifyed by all he deales with you according to your wayes let the most carping Momus the severest Critick let Satan himselfe Gods greatest enemy examine his judgements upon Kingdomes Churches together with their sinnes and he shall justifie God and pronounce him cleare equall righteous in his wayes God deales not otherwise with men then their wayes require Zech. 1.6 According to our wayes and according to our doings so hath the Lord dealth with us Therefore justifie God and be patient 5. It s mens owne wayes which bring ruine upon them I will judge thee according to thy wayes Thy wayes bring my judgements Proverbs 1.31 They shall eate of the fruit of their owne wayes
cloathed with pride their children carried themselves proudly against the Antients and the base against the honourable so great and generall was the pride of Jerusalem that it made the Prophet weep in secret places Jer. 13.17 Their pride budded and blossom'd so that the Prophets eye seeing it affected his heart fetcht rivers of teares from him seeing their destruction now at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint renders this place of our prophet thus Injury hath risen up pride is an injurious thing to God and man it rises up against him and thrusts him out of his worship Ordinances wayes it disquiets Kingdomes and the meek of the earth It 's injurie it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budds That is puts forth is green and growing as a tree Cant. 7.12 Puts out buds in every part of it in the Spring so as a foule puts out feathers all over so did Judah's pride bud forth in all rancks and conditions of people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other sin is violence The vulgar translates it iniquitie the Greeks unrighteousnesse others rapine injurie but the Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that violence that iniquity c. It signifies open wrong as Mercer observes upon Gen. 6.11 This sin was in strength among this people Isa 59.6 Their workes are workes of iniquity and the act of violence is in their hands they oppresse the poore they robbe and spoile them and that openly The act even the things they have taken from them are in their hands Amos 3.10 They know not to doe right who store up violence and robbery in their pallaces The Rulers and great men that dwelt in pallaces they oppressed they robbed and stored up what they got in their pallaces that it was known to all and cryed out of by the Prophet Mic. 3.1 2 3. He tels you of the Heads and Princes doings who above others should have seene to the execution of justice and they were the men pluckt off the skin from the people and their flesh from their bones they flaied brake chopt them in pieces as for the pot The peoples estates and livelihoods were as their skin flesh bones unto them but the great ones wrung them from the people and did live upon the spoile They ate the bread of wickednesse and dranke the wine of violence Prov. 4.17 And this sinne staid not in the heads but descended to the body the people generally they that were rich oppressed the poore Amos 8.4 They swallowed up the needy they made the Epha small and the Sheckle great they falsified the Ballances sold the poore for silver and the needy for shooes vers 5 6. Men indued with immortall soules worth all the world they sold for old shoes and filled the land with violence Ezek. 8.17 Risen up into a rod of wickednesse The phrase imports thus much that their injustice and oppression had prepared and brought forth Judgment A rod of wickednesse that is a rod the fruit of wickednesse out of their great sinnes hath sprung up this rod or thus a rod of wickednesse that is a rod to correct and punish wickednesse withall in both senses it may be called a rod of wickednesse both because it buds from wickednesse and serves to beate wickednesse If wee refer violence to Nebuchadnezar then the meaning is God will raise up him to be the rod of his anger to beate the Jewes for their iniquity he shall rise up into a rod of wickednesse If we referre it to the Jewes then the meaning is their own wickednesse is risen up into a rod into judgment and that rod will be their ruine such a phrase there is in Pro. 14.3 In the mouth of the foolish is a rod of pride That is the proud speeches in the mouths of fools offend others provoke God produce shame trouble danger to themselves and so their own sin is a rod to themselves Obser 1 That pride is a fore-runner of destruction Judgment utter ruine was comming upon them but pride had budded they were grown exceeding proud and haughty their pride testified to their faces as the phrase is Hos 5.5 Therefore shall Israel and Ephraim fall in their iniquity Judah also shall fall with them Is Israel proud so is Judah must Israel fall so must Judah Pride struts before and ruine follows at the heels Prov. 16.18 Pride goeth before destruction and a haughty spirit before a fall Haman was haughty he thought scorn to lay hands on Mordecai alone he will have the blood and bones of all the Jewes to satisfie his pride Est 3.6 And quickly after hee was hanged Est 7.10 Before the worms did eate Herod his heart was swoln with pride Acts 12 23. Nebuchadnezar Dan. 4.30 31. David in the pride of his hear◠numbers the people and the plague sweeps away 70000. of them presently after Absolom Adonijah aspire but destruction was their end Pride affects to goe before but it s before a fall before destruction If you find pride in the premisses you shall certainly finde destruction in the conclusion pride preceded the grand fall of our first Parents they would be like to Gods knowing good and evill Gen. 3.5 And pride preceded the Angels fall in Heaven some gather from that in 1 Tim. 3.6 It was so from the beginning and will be a truth to the end Luke 14.11 Whosoever exalteth himselfe shall be abased he that humbleth himself shall be exalted Be they particular persons Cities or Kingdomes if they exalt themselves through pride God will throw them downe Jer. 50.29 30. Babylon hath been proud against the Lord against the holy one of Israel and therefore shee should be ruined I believe the Kingdomes that are ruining now have been proud against the Lord and his worship they have provoked God with that sin and he will plague them with his Judgements God threatned Jerusalem for this sin Jer. 13.9 I 'le marre the pride of Judah and the great pride of Jerusalem And how you may see in Isa 3.24 Instead of sweet smells there shall be a stinke and instead of a girdle a rent Instead of well-set haire baldnesse Instead of a stomacher a girding with sackcloath and burning instead of beauty Thus God would marre it Isa 23.9 The Lord of Hosts hath purposed to staine the pride of all glory and to bring into contempt all the honourable of the earth He hath purposed and is powerfull to doe it Obser 2 The ruine of persons and Kingdomes is from themselves violence is risen up into a Rod of wickednesse their own injustice oppression and iniquities brought forth that which was their destruction a rod of wickednesse Davids sinne was a rod to himselfe 2 Sam. 12.9 10 11. Thou hast killed Vriah defiled Bathsheba now therefore the sword shall never depart from thine house I will raise up evill against thee out of thine owne bowels The Sinne and Rod grew out of one stock mens sinnes prove their rods Josephs Brethren
sin'd in Ganaan and their sin was a rod to them in Aegypt Gen. 42.21 Judas treason became the halter that hanged him Matth. 27.25 Adam's eating the forbidden fruit prepared birch for his owne backe and all ours he world is whipt with the Rod of his Sin Sinne in the Scripture is called a burthen weight Gal. 6.5 It 's that sinks into misery thornes bryars Heb. 6.8 It prickes and scratches Nahum 1.10 It s a sling 1 Cor. 15.59 It 's that brings terrible pangs and pains to all a snare Psalm 9.16 and that will take him makes and sets it and here a Rod that caus'd feare smart wounds death The tree bears a helm for the Axe that cuts it self down the Garment breeds the moth that devours it and Judah planted the Rod brake its selfe in pieces while Judah is sinning Gods wrath is growing Nebuchadnezar's comming the Rod of his indignation It was Israels Idolatrity that ruin'd Her Hos 13.1 And Judah's injustice oppression that ruin'd her Jer. 5.1 Isa 5.7 None of them shall remaine God would make a generall destruction yet not so generall as not any to escape we know divers did and some returned who had seen the glory of the former Temple Shall Remaine is not in the Originall it s onely none of them a defective speech and refers to the Rod of wickednesse and may thus be supplyed none of them shall goe unpunished they have all sinned and shall one way or other smart all of them and so they did though all of them were not carryed away or cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor of their multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is Tumult sound or company making a noise Where there is a great number there is tumultuousnesse let their number be never so great none of them shall escape the Rod if it destroy them not it shall wound them if not wound them it shall affright them Others interpret it of their wealth None of their wealth that is none of it shall doe them good or goe uâ—plundered Nor any of theirs The Hebrew is considerable two wayes either from Hem and that doubled Mehemehem of them of them and then the sense is none of them I say none of them that have thus sinned dishonoured me before the Nations shall goe unpunished Or thus none of them of them none of their seed none come from such a race shall escape the smart of that Rod is now growing up All their Posterity were not quite ruin'd but they all smarted Or the Hebrew may be considerable from Hamab which is to make a noise and then the meaning is none of those men that make a noise shall goe unbeaten with this Rod none of the great men that with their honor wealth traine make such stirs in the City and Land none of them that thinke themselves through their greatnesse exempt from all Courts all accompts all corrections shall be free from the stroaks of this Rod be they never so great be they Priests Prophets Nobles Princes Kings they shall come under the lash neither multitude riches nor greatnesse will priviledge sinners when the Rod comes The old worlds multitude Damascus riches Jerusalems sons of pride men of noise could not protect them from the wrath of God or man Neither shall there be wailing for them Though men of quality yet shall not their friends bewaile them in any solemn manner the destructions miseries feares through power and insolency of the enemy shall be such that they shall not dare to lament the dead openly nor much minde their death Jeremiah speakes of this evill Chap. 16.4 25.33 Their slain should be so many death so common that they should lye unburied unbemoaned CHAP. VII 12. The time is come the day draweth neere let not the buyer rejoyce nor the seller mourne for wrath is upon all the multitude thereof 13. For the seller shall not returne to that which is sold although they were yet alive for the vision is touching the whole multitude thereof which shall not return neither shall any strengthen himselfe in the iniquity of his life IN these two verses our Prophet sets downe what the condition of their temporall estates should be subject to spoile and losse If the buyer bought a great peniworth he should have little cause to rejoyce it should be sodainly taken from him house land cattell goods The time was even at hand and so if the seller had sold his estate not for halfe the worth and parced with his inheritance which was deare to him he should not mourne had hee not tooke a little for the present within a few dayes he should have had nothing all should have been taken from him and he separated from his Inheritance Judgement is comming and so dreadfull that there shall be no leisure to looke at what is sold or bought For wrath is upon all the multitude thereof The Hebrew word will beare it upon all the wealth thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some Interpreters so read it Hâ—mon signifies plenty of riches and also of other things Jerusalem and Judah were rich wealthy places Psalm 66.12 Thou hast brought us into a wealthy place and theâ—e they became great waxed rich Jer. 5.27 and gloried in their riches Jer. 9.23 But Gods wrath was upon their riches hee would bring the Chaldeans upon them plunder and spoile them of all and neither buyer or seller should have any advantage Vpon all the multiude thereof Upon all not any one condition singled out but upon all upon sellers upon buyers upon poor upon rich all that are in Jerusalem and Judea of what condition soever wrath is come upon them they shall be spoiled and carryed captive For the seller shall not return to that which is sold To understand these words we must have recourse to the year of Jubile 1. Levit. 25.10.13 Wherein first they were to sound Trumpets 2. Secondly to proclaime and give liberty to all that were restrained 3. Thirdly to release all lands and tenements and those had sold or morgaged them were to returne and enjoy them To this last our Prophet speaks and certifies them that their condition should be such that when the joyfull yeare of Jubile should come for releasing of Lands and re-inhabiting of what was sold the seller should have no benefit by that year they should be carried into a strange Land and lose that priviledge they should dye there or be detained that they could not come or if they did get away they should find their possession in their hands that would not regard the Jubilean law This was great comfort to poor men and those were necessitated to sell their estates that at such a time they would come in freely again but this hope is here taken away Although they were yet alive Though their life were yet in the living So is the Hebrew If sorrow exile miseries did not consume them but they should live to the year of Jubile it
of calamity and destruction is towards them nay destruction is upon them No sooner doth God turn away from a Nation but destruction steps into that Nation Deu. 31.17 I will hide my face from them they shall be devoured many evils and troubles shall befal them so that they will say in that day Are not these evils come upon us because our God is not amongst us Where you may see that Gods hiding his face is departing from them and his departing lets in all miseries when God is gone nothing is left but sinne and judgment and they make fearful work in all places If God would pity people under destruction it were something but he wil not pity them then not hear their groans receive their prayers or mind their tears wounds blood death Jer. 18.17 I will shew them the backe not the face And when In the day of their calamity when they are in their greatest distresses necessities without councell help comfort even at the height of misery I will not vouchsafe them one look but goe away from them in fury leave them without hope my back shall be toward them and not my face Jer. 14.12 3. When the holy God goes away from his holy places then prophane polluting wretches come into them I will turne away my face and robbers shall pollute my secret place Thither should they come whether none but the holy God and High Priest were to come and whereas before it was filled with a Cloud with Incense with Glory and the presence of God now it should be filled with Burglers Idolaters oaths and all prophaness which could not but affect the Jewes that were so zealous of preserving the Temple unpolluted by strangers Acts 21.27 28. A great stir was made against Paul by the Jews because he had brought Greeks into the Temple and polluted it Joseph l. 7. de Bell. c. 4. and in his 5. booke of Anti. c. 14. he saith capitale erat Gentili ingredi Templum And when the Jewes were under the Roman Emperours they obtained of them that none no not a Roman should enter into the Temple under pain of death yet themselves polluted it with false worship drave God out of it and of the holiest of holies and made way for the worst of men to come in and defile the same CHAP. VII 23. Make a chaine for the Land is full of bloody crimes and the City is full of violence IN this Verse is another calamity and the cause of it laid downe The calamity is a chaine the cause blood violence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make a Chaine Trouble saith the Sept. a Conclusion the vulgar the Hebrew is a Chaine and so it 's rendered in 1 Kings 6.21 Chaines and so the Rabbies take it here we may extend it to a roap a wyth a chaine any thing that a man may be bound with A chain is an embleme of bondage Nabum 3.10 Her great ones shall be bound in chains Psalm 107.10 Acts 12.6 Jerem. 28.13 14. The yoke of Iron that the Prophet was to make noted the imbondaging of the Nations unto Nebuchadnezzar King of Babylon Whether by the Chaine be prefigured the siege of Jerusalem as some interpret it or leading into captivity as others will have it Bondage is included in both Some thinke the Lord here alludes to Malefactors that in chaines answered at the Bar of Justice as Paul did Acts 26.29 They had freely and fully runne out in vitious courses but now they were to answer it to God who was set in judgement and sentencing them to suffer heavy things This also notes bondage which is the sense of the Prophet In a Chain 4 things are considerable First It 's burthensome heavy 1 Kings 12.10 Thy father made our yoake heavy And yokes chaines fetters about neckes armes legges are grievous when Peter was bound with two chaines Acts 12.6 it was troublesome unto him and so was the condition of these Jewes the siege their captivity was very burthensome therefore Lam. 3.7 the Church saith hee hath made my chaine heavy Shee cals her bondage a chaine and a heavy one 2. It 's restrictive a mans liberty of going and doing is taken away by a chaine Acts 21.23 When Paul was bound with chaines whither could he goe what could he doe and bondage by a siege captivity Imprisonment sicknesse or otherwise is a restraint of a man which are threatned here Jehoahaz was put in bands at Riblath that hee might not reigne in Jerusalem 2 Kings 23.33 3. Reproachfull 2 Tim. 1.16 Onesiphorus was not ashamed of my chaine There is shame and reproach attending chainâ— and therefore Paul at the Bar when he wished Agrippa and others were such as he was excepted his bonds as reproachfull things Acts 26.29 This is threatned here and was made good Jerem. 39.7 Zedekiah had his eyes put out and was bound with two brazen chaines and so the thing he feared came upon him mocking and reproach Jer. 38.19 And not only he but all of them should be for a curse an astonishment an hissing and a reproach among all Nations Jer. 29.18 4. Tendency to further punishment Paul was bound Acts 21.33 with two chains And Acts 24.27 two yeares hee lay in bonds and to what end that he might come to judgement and have further punishment and he was to that purpose brought before Agrippa and Festus Acts 26.29 and that in bonds they tend to other and sorer judgements Hence the Devils are said to be in chaines of darknesse reserved unto judgement 2 Pet. 2.4 Jude 6. They have not their full damnation they are semi-damnati halfe condemn'd and kept in chaines for the rest and here God would chain up these Jewe with bondage and rese ve them in bondage to further punâ—â—hment even eternall destruction Job 21.30 The wicked are reserved to the day of dâ—struction they shall be brought forth to the day of wrath The Land is full of bloody crimes The Hebrew is the judgement of bloods they gave out unjust sentences that had power and condemn'd the innocent guilty men were spared and the good suffered 2 King 21.16 Manasses filled Jerusalem with innocent blood Athaliah slew all the Royal seed 2 Kings 11.1 Naboth is falsly condemn'd ston'd to death 1 King 21.13 Zechariah is slain by an unjust sentence 2 Chron. 24.21 Joash the King was slain by his servants vers 25. Hence it s said Isa 59.3 That their hands were defiled with blood that they were full of blood Isa 1.15 And here that the land is full of bloody crimes Ezek. 22.6 Every Prince in Israel to his power did shed blood By bloody crimes some understand heinous sins capitall offences such as deserv'd death and the shedding of mens blood as Idolatry Deut. 13.6.9 Blasphemy Levit. 24.16 Witchery sorcery Lev. 20.27 Buggery Levit. 20.15 16. Sodomie vers 13. Adultery vers 10. Rapes Deut. 22.25 False witnessing to take away a mans life Deut. 19.16.18 19.21 Stealing any man
day which was a day fitting for visions of God It was now a year two moneths and upwards since he had his first vision As I sate in my house Having been now six years in Captivity the Prophet and others had hired or builded themselves houses This was a house of some capatiousnesse the Elders of Judah sate before him in it That is the chief of those that were brought with Jehoiachin into Babylon 2 Kings 24 12. And why they should come sit there is inquirable It was not to catch advantages against the Prophet as some fansie Not to consult of their Civill affairs in Babylon others were more fit for such things then Prophets but it was to beare of the Prophet what the Lord intended to doe with Jerusalem and the Jewes there what the meaning of the types and visions hee had was whether hee had any word of their returning from that condition they were in or they came to see if he had any word to speake unto them being the Sabbath day for on those dayes it was ord nary for the people to goe to the Prophets 2 Kings 4.23 And Ezekiel sate composed and disposed to speak the Word of God to those came to him The hand of the Lord God fell there upon me The powerfull operation of the Spirit of Christ seiz'd upon him and was as a hand carrying him on to that worke he was appointed unto he had a mighty impulse of the Spirit and was at a man wrapt ouâ— of himselfe wholly acted by the Spirit See Chap. 1.3 where hath beene spoken of the hand of the Lord. That the Lord takes speciall notice of the times in which he gives out truths and visions to Prophets and people Obser 1. he keeps an exact account of those yeares moneths and dayes In the sixth yeare the sixth moneth and fifth day c. So in the first Chapter In the thirtieth yeare the fourth moneth the fifth day the word of the Lord came unto him You have the time mentioned in the 20. Chap. vers 1. The seventh yeare and the fifth moneth the tenth day of the moneth So in 26.1.29.1.31.1.32.1.40.1 In these places there is speciall notice and account set downe of the time wherein God gave out his truth and visions to the Prophet and by him to the people In the 24. Chap. 1.2 the year moneth day and name of the day are written down when Jerusalem was besieged and a parable put into the Prophets mouth and not onely was it thus in Ezekiels but also in other Prophets dayes Zech. 1.1 Chap. 7.1 Hag. 1.1 Chap. 2.1.10 What ever mens thoughts are of truths when they are tendered unto them the Lord looks upon it as a work of great concernment and registers the time when it s done in such a year the City Land had Fasts every moneth and the Prophets Preacht such Truths and Texts unto them such a moneth they had a thanksgiving day and the Text was c. Especially in times of Affliction God takes notice what truths are commended by the Prophets unto men and therefore the time in Ezekiel is more particularized then any where else because many were now in Captivity the rest were comming and of all truths those will cost dearest that are preacht unto us in our afflictions and not improv'd 2. That great ones in times of afflictions wil seek unto the Prophets and prize vision when its rare The Elders they came to his house sate there expecting some word from him Ezekiel was a Priest and a Prophet Chap. 1.3 and Priests did teach as well as Sacrifice 2 Chron. 15.3 Israel was without a teaching Priest Levit. 10.8 9 10 11. Mal. 2.7 The Priests lipps should keep knowledge and they should seek the Law at his mouth These Elders the Princes and chiefe ones were come to seek it at Ezekiels mouth now they were in captivity now Priests and Prophets were scarce and now great ones that before little regarded the Prophets and Priests that mockt them despis'd and misus'd them 2 Chron. 36.16 Now they get to Ezekiels house wait upon him and long to hear a word from him Afflictions abate the pride of great mens spirits remove prejudice awaken conscience convince of sin Gods greatnesse and Authority over the highest the shortnesse of life of judgement and that eternall condition is comming and when it s so with great ones they will be glad to goe to a poor Prophets house and heare a word from him Jeroboam when his sonne was sicke sends to Ahijab the Prophet to know what should become of him 1 Kings 14.2 3. Naaman in his leprosie goeth to the Prophet Elisha for helpe 1 Kings 5. see Isa 37.2 Jer. 37.3 There you shall finde great ones even the greatest seeking to the Prophets in their troubles 3. Meeting in private houses to enjoy Gods Ordinances is ancient warrantable The Elders came to the Prophets house sate there to hear the Word of the Lord this was above 2000. yeares agoe therefore ancient and the Prophet taught them in private they worshipped God in a house they kept the Sabbath there and therefore not unlawfull this was frequent in Christs and the Apostles dayes Luke 10.38 39. In Marthas house Christ preached Acts 20.7 The Disciples met every first day in houses and chambers and when they were so met Paul preached to them And Acts 2.46 They brake bread from house to house That is privately in opposition to the publique saith De. Dieu And Acts 5.42 In every house they ceased not to teach and preach Jesus Christ In Cornelius house they did it Act. 10.33 34. In the Jaylors hâ—use they did it Acts 16.32 The high Priests cryed out of such meetings and thought the Temple and Synagogues which were allowed by Authority were sufficient But this would not suffice the Apostles they preached in publique to convert the Jewes in private to strengthen the Christians they would not be tyed to places when Christ by his Doctrine and practise had warranted them to preach and worship any where John 4.20 21. 1 Tim. 2.8 In Tertullians time such meetings were counted factious and schismaticall But he vindicates the same saying Hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contriâ—lantes quum probi quum boni coeunt cum pii cum caâ—ti congregantur non est factio dicenda sed curia at e contrario illis nomen factionum accommodandum est qui in odium bonorum et proborum conspirant c. in Apologet Wee are the same congregated and together as we are asunder we hurt we grieve none When good and godly men meet together it 's no conventicle but a Court They are a Conventicle a Faction that in hatred of Good men meet and plot against them pretending they are the cause of all evils and disturbances In the Prelats dayes there was much rigour and severity used against godly meetings of this nature
Cor. 8.1 2. When Paul had his Revelation and visions Râ—ptus est ab eo quod est secundum naturam in id quod est supra naturam ex vi superioris naturae elevatis Thom. In raptu abstrahitur anima a sensibus phantasmatibus whether it was in the body or out of it himselfe could not tell visions they both had and they were visions of God not delusions of Sathan who can be a lying spirit in the hearts and mouths of false Prophets 1 Kings 22. Nor were they fancies of their own for when men are in Divine raptures there is a cessation of all sensible and naturall actions Nature contributes nothing thereunto In some diseases there is a stilling of all natures Organs and operations as when deliquium animae siezeth upon any but there is nothing then offered to the soule as here such visions had our Prophet as were cleare and without all doubt he knew them to be visions of God The doore of the inner Gate Rev. 11.2 Mead on Rev. The Temple was yet standing and had two Courts one called the outer Court which was the place whether the Israelites assembled for Divine exercise and an inner Court 1 K. 6.36 which was the Priests Court 2 Chron. 4.9 The other was the great Court and called Solomons porch saith Maldonat Into this Court was Ezekiel brought and set at the door going into the inner Court That looketh towards the North. In the Courts about the Temple there were gates and doores towards the four quarters of the world which included this mistery that in due time the partition wall should be broken downe that stood between Jewes and Gentiles and all sorts from all parts should come into the true worship of the true God came they from East or West South or North there should be a doore open to let them in at this North-gate was the Image seated that the Prophet did first see Image of Jealousie Two things are to be opened here 1. What this Image was 2. Why cal'd an Image of Jealousie First It 's doubted amongst the Learned what Image this should be The most agree it was the Image of Baal it 's true that Josiah had taken away Baal and his Altars 2 Chron. 34. But Jehoiakim and Jehoiachin and Zedekiah had restored them again as is gathered from 2 Kings 23.37 and 24.9.19 2 Chron. 36.1.4 2. Why called the Image of Jealousie The Heathens had no Idols or Gods of that name nor is it so cal'd In reference unto them but 1. From the wicked zeale of Ahaz who as you read 2 K. 16. sent the pattern of an Altar at Damascus to Vriah who set it up for the honour of Baal at the North gate of the inner Court and to this Altar did Ahaz bring the Altar of the Lord vers 14. here was his zeale for Baal 2. Because it provoked God to Jealousie when God saw his owne Altar and Word to be so abused subjected to Baal that his people went a whoring from him to that shamefull thing he would beare no longer but was jealous for his honour discovers to the Prophet their great sin and his jealousie burning now against them This Image made the people forsake their God commit spirituall Adultery Jer. 7.30 and God would recompence it now unto them It was seated at the gate North-ward Because that way was the most frequent passage to the Temple Prado the ascent being not so steepy and difficult as other sides of the hil on which the Temple stood and for that Sacrifices came mostly from that side The Spirit is the agent of Christ by which he doth his works Obser 1. He put forth his hand and tooke hold of me The hand of a man is that which doth immediately take hold of a thing so the Spirit being the immediate agent which Christ useth is called a hand and doth what ever the Lord Christ will have done If he would have men walke in his Statutes keep his Judgements he puts his Spirit into men and by it causeth them to doe so Ezek. 36.27 That is the hand which over-acts them If he would have young or old prophesie it 's done by his Spirit Joel 2.28 And the Prophets gave out what the Spirit gave in to them Zech. 7.12 If the Lord Christ would not have Paul preach in Asia the holy Ghost forbids him if hee would goe into Bethynia the Spirit suffers him not Acts 16.6 7. If hee should preach the Spirit presseth him in his spirit Acts 18.5 Iâ—s Christs Spirit that mortifies our corruptions Rom. 8.13 which helps us to pray vers 26. It s the Spirit workes all graces in us Gal. 5.22 It 's not by might or power but by the Spirit Christ doth all Zech. 4.6 2. That holy men must be lift up out of themselves and above themselves if they would participate of Divine things The Spirit lift up the Prophet between earth and heaven Paul 2 Cor. 12.4 was caught up into Paradise where he heard the unspeakable words the Spirit of God had lifted him up above himselfe and all worldly things and then God spake such things to him as he never heard Revel 1.10 John was in the Spirit when he had those great and glorious Revelations Extra mundem peregrinabatur cum Domino he was in the Spirit that is in the hand of the Spirit and by the power thereof lift up and carryed above and out of himselfe There was not onely a pressure of the Spirit but a comprehension the Spirit comprehended him he was in a manner all Spirit and the more spirituall any is the more fit for converse with God and to have visions of God The naturall man receives not the things of God 1 Cor. 2.14 It s not flesh and blood that reveales receives and judges of them men must be lifted up by the Spirit from the earth their earthly dispositions and affections before they are fit for Divine excellency Those have left the earth as Paul did and have their Conversations in heaven as he had they are fitted to know and partake of the great mysteries of Christ Selfe is the great lâ—tâ— to Divine things therefore Apostles were usually wrapt out of themselves when they had their visions 3. Christ by his Spirit makes known to the Prophet the sins of men the Spirit shewed him the Image of Iealousie and the Abhominations the people committed at Jerusalem Ezekiel was in Babylon and yet by the help of the Spirit he comes to see and know the doings of sinners at Jerusalem When they should heare Ezekiel had Prophesied or preached of their sins particularly they would wonder who had inform'd him of them as now when Ministers preach conscientiously and meet with the particular sinnes of men and women they think some or other have inform'd them told tales of them when it 's onely the Spirit of God hath directed them A godly Minister was charg'd to be a Conjurer because
cry in mine eares with a loud voyce yet will I not heare them HEre is a sad Epiphonema or conclusion hee had oft in the Chapter cal'd upon Ezekiel to see the doings which being shewn unto him the Lord sounds in his eares what dreadfull things he will doe Deale in fury c. The Scripture mentions Gods anger Psal 30.5 his indignation Psal 69.24 his wrath Isa 54.8 and his fury Jer. 10.25 and these exceed each the other Anger is the displeasure of God against sinne indignation is anger more intense therefore Isa 30.30 it s cal'd indignation of his anger Wrath is yet higher and permanent according to that in Nahum 1.2 He reserveth wrath for his enemies Arist 4. Ehic c. 5. and fury is highest Job 20.23 The fury of his wrath It s ira nunquam conquiescens donec sumatur vindicta In Jer. 21.5 Fury and great wrath goe together and when God is in his fury he rests not till he be revenged Jer. 7.20 My fury shall be powred out upon this place upon man and beast upon the trees fruit and ground and burne unquencheably Ezek. 16.41 42. When Jerusalem should be destroyed then God would make his fury to be at rest Mine eye shall not spare neither will I have pitty Of these words hath been spoken before Observ 1. There is a time when God who is patient gracious and slow to wrath will deale in fury he that delights in exercising mercy hath a time for fury and trading in it hee that is patient and long-suffering hath times of being furious When is it that God will deale in fury 1. When lesser judgements will not serve turne if he threaten in anger smite in his indignation and wrath and there be no good use made of those stroaks then will the Lord appeare in fury Levit. 26. God threatens them with sundry inferiour judgements and if they do not work but still walk contrary to God vers 28. then saith God I will walke contrary unto you also in fury If they grew worse God would be more violent and furious 2. When a reformation is offered and râ—fused Jer. 51.9 We would have healed Babylon but she is not healed forsake her for her judgement reacheth to heaven and is lifted up to the skies So much fury should be poured out upon Babylon that heaven aire and earth should wonder at it Ezek. 24.13 14. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee I the Lord have spoken it c. When God tenders a Reformation to a people it 's great love rich mercy and mercy refused is mercy abused and that turnes into fury and Gods fury shall not only be powred out against such a people but rest upon them which is much more 3. When men are furious against God his servants ways when they cannot endure his Prophets Saints and Ordinances then is a time for Gods fury to break out When the Husbandmen in the Parable would not endure Christs servants nor himselfe but beate and ston'd them then fury came forth and miserable destruction was the portion of those men Mar. 21.35 36.38.41 When righteous Lot being abus'd was got out of Sodom then God sent fire and brimstone upon it and poured out his fury like fire as it is in Nahum 1.6 and 2 Chron. 36.16 17 18. They mock'd the messengers of God despised his words misus'd his Prophets untill the wrath of the Lord arose and it rose very high even to the height of fury for he brought the King of Babylon in fury upon them who slew their young men in the Sanctuary who had no compassion upon man or maiden young or old all men and things were given into his hand all their glorious things were burnt and laid wast 4. When there is a generall corruption in State Church then the fury of the Lord will appeare then will he deal in fury Gen. 6.5 6 7.13 This will appeare more fully in the next obseâ—vation 2. Oppressions in a State Superstition and Idolatry in the Church doe cause God to deale in fury there was violence in the land and the branch at their nose and therefore God would deale in fury Jâ—r 21.12 O house of David thus saith the Lord execute judgement in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury goe out like fire and burnt that none can quench it Where there is want of Justice there will be plenty of Oppression and where that is the doore is open for Gods fury it 's kindled and will breake out against such a State whatever it be and for Idolatry see Ezek. 16.36 Because thy filthinesse was poured out and thy nakednesse discovered through thy whoredomes with thy lovers and with all thâ— Idols of thine abhominations Vers 38. I will judge thee saith God as women that breake wedlocke and shed blood are judged And how is that Levit. 20.10 Gen. 9 6. They were without mercy to be put to death and so God would doe I will give thee bloud in fury and jealousie If these sinnes be amongst us we have cause to tremble for they will cause God to deale in fury to cast upon us the fury of his wrath as it 's Job 20.23 They will cause fury to be upon our Armies Isa 34.2 and Jer. 21.4 5 6. Behold saith the Lord I will turne backe the weapons of Warre that are in your hands wherewith you fight against the King of Babylon and against the Chaldeans which beesige you without the walls and I will assemble them into the midst of this City and I my selfe will fight against you with an out stretched hand with a strong arm even in anger and in fury and in great wrath And I will smite the Inhabitants of this City both man and beast and they shall dye of a great pestilence And those dye not shall be madde when they are made to drinke of the cup of Gods fury Jer. 25.15 16. Gods fury is a trampling thing Isa 63.3 A bloody thing Ezek. 16.38 Fiery and plentifull he powrs it out like fire Lam. 2.4 therefore let us tremble and prevent Gods fury which is so terrible and doe as is written Jer. 4.3 4. Breake up the fallow ground sow not among thornes circumcise your selves to the Lord and take away the foreskin of your hearts yee men of Judah and Inhabitants of Jerusalem lest my fury come forth like fire and burne that none can quench it because of the evill of their doings 3. Gods dealing in fury is dreadfull he will not spare not pitty nor be moved to mercy And is not this dreadfull You may think it 's never so with God but the Scripture saith it here and in other places Ezek. 24.13 14. Thou wilt not be purged I will cause my fury to rest upon thee and what ever you commit I the
God for â—â— as man but he mediated then ut homo promissus now hee mediates ut homo exhibitus Isa 53.5 The Prophet speaking of Christ saith he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed The Prophets faith and in his the faith of the Jewish Church looked upon Christ as already wounded slain and fetched healing vertue from his stripes Christs death was their life his Crosse their crown 2. That the Lord Christ is the chief Commander of all Angelicall and humane forces he was in the midst of these six military Angels that were to bring in the Chaldean forces at the severall gates of the City Hee was their Generall from him they had their Commissions and without a word from him they could not stirre All power in heaven and earth was given him Math. 28. His prerogative it was and is to call forth Angels and send out Armies Rev. 19.4 The Armies which were in heaven followed him that is Christ hee was their Leader and his name is King of Kings and Lord of Lords vers 16. And certainly where Christ goes in the head of Armies there will bee great slaughter 3. When judgements are abroad and the godly are in danger Christ mediates and intercedes for them Now the Jewish Church and State were at the doore of destruction and publâ—que calamities ready to involve all Christ he appears like a Priest with linnen cloaths to offer sacrifice on their behalfe and to mediate for them When imminent dangers were at hand or judgments upon the people the Pâ—iests were to appear to stand between the Lord and them making intercession for them Num. 16.47 And so in Joel 2.17 Let the Priests the Ministers of the Lord weepe between the porch and the Altar and say spare thy people O Lord. And here Christ being a merc full h gh Priest shewes himselfe and interposeth for the Saints who were to meet with a terrible tempest The like did Christ when he was in the flesh on earth he saw what a storm was comming upon Jerusalem what persecution upon the Saints and therefore John 17. he intercedes with his Father for Apostles and believers vers 16.20 When Steven was questioned and in jeopardy of his â—if heaven was opened and he saw Christ standing at the right hand of God Christ pleaded his cause propitiated for his sins and incouraged him in his sufferings 4. Christ hath a speciall care of his in times of trouble he appears with an Inkhorn to write down wâ—â—â— is said and done against them to make known the mind of Gâ—d to them to seal and discriminate them from others to givâ—â— mâ—â—â—ssi â—s to those he employes to cut off the enemies of â—is peoâ—lâ— Rev. 7 2 3. There were four Angels had power given them to haâ—â— the earth sea but there was another Angell ascending from the East having the seal of the living God viz. Christ for so Expositors understand it and this Angell the Lord Christ cryed with a loud voyce saying hurt not the earth neither the sea nor the trees till we have sealed the servants of God in their fore-heads Christ had great care of his Churches for by Earth Sea Trees some of the learned understand the Church in severall places by Earth the Inland Churches by Sea the Maritime and by Trees the mountaine and woodland Churches Christ would not have these hurt till all the godly in them were sealed It s prophecyed in Mal. 4.1 2. That when it 's a fiery day of the LORD the Sonne of righteousnesse shall rise with healing in his wings to them that feare the LORD Chap. 1.3 4. When the locusts came out of the bottomlesse pit and had power like Scorpions given them to sting and doe hurt there was a command that they should not hurt the grasse of the earth nor any green thing nor any tree That is No Christian that had life in him weak or strong but only those had not the seale of God in their fore-heads that is those had no life no greennesse in them and they were subject to hurt others Mar. 4. when the Disciples were in a grievous storm the waves beat so into the shipp that they fill'd it they were affraid and suspeâ—ted the care of Christ and therefore said Mr. carest thou not that we perish Yea saith Christ I have a speciall care of you and presently you shall see it he rebuked the winds said to the sea peace he still and immediately the wind ceased and there was a calme And from rebuking the winds Seas he fals to rebuke them for their fear and faithlesnesse they perceiv'd not yet that he cared for them aswell sleeping as waking though his body slept yet his spirit was awake his care for his is constant and intense When he was to leave the world how full of trouble were the hearts of his Apostles and how full of care and compassion was Christ towards them laying down severall grounds of comfort for them in the 14 15 16 and 17. Chapt. of John 5. Those are upon great and publique designs should begin with God consult with him These 7. here go in and stand by the Altar enquire of God what his pleasure is whither he will send them what he had to doe for them and what ever it was that hee would counsell and prosper them So have the Worthies of God done Ezra 8.21 When he was to come from Babylon about the great work of the Temple he sought God extraordinarily for direction assistance and protection which he obtain'd of God vers 23. Jehoshaphat when the Moabites Ammonites and others came out to warre against him hee began with the Lord in prayer and fasting and from him had encouragement and successe 2 Chro. 20. So Asa he began with God when Zerah had a thousand thousand in the field against him he knew that the Lord was the Lord of Hosts and that thâ—â—e uncircumcised ones came against him therefore lookes up to him and saith O Lord thou art our God let not man prevaile against thee and hereupon the Lord smote the Ethiopians 2 Chron. 14.11 12. One reason why Armies miscary is because they confide in their owne strength and policy and leane not wholly upon the Lord seeking to him in the first place Joshuah miscaryed in a great businesse in making peace with the Gibeonites Josh 9. and the reason is given they asked not counsel at the mouth of the Lord vers 14. All businesses for the right managing and successe of them depend upon the Lord it 's he blesses or curses therefore it 's wisdome it 's necessary to looke up to him at the beginning lest through neglect of Divine Majesty wee lay the foundation of our enterprizes in wrath Christ being to choose Apostles which was a great work he prayed all night before Luke 6.12 13. And the Angels that were to powre out the vials
of minde griefe is a heavy burthen and causes men to sigh as those that are burthened Exod. 2.23 The children of Israel sighed by reason of bondage The heavy bondage they were under made them groane and sigh and so these here had the burthen of Jerusalems abhominations upon them and that made them sigh Prov. 29.2 When the wicked beareth rule the people mourn It 's the same word they mee◠with heavy pressures make them sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gravius sonat quam ח ana ק graviorem notat gemitum quam ana ח That cry This notes such sorrow as exceedes sighing and must vent it selfe in a more full way viz. with crying vehemently as wounded men use to doe when they breath out their soules Ezek. 26.15 The wounded cry when the slaughter is made And Jer. 51.52 Through all the land her wounded shall groane or cry It 's the same word so that the meaning is they did sigh greatly and cry out bitterly for the abhominations were in Jerusalem Obser 1. The Lord looks upon the world with a discriminating eye some he looks upon to be marked and some to be left unmarked all are not equall in Gods thoughts or eye some from eternity he predestinated some he passed over and now in time some he eyes for salvation Prov. 15.3 The eyes of the Lord are in every place beholding the evil and the good some he sets by for perdition his eye distinguisheth between the pretious and the vile Psal 34.15 16. The eyes of the Lord are upon the righteous and the face of the Lord is against them that doe evill He beholds both but with a different aspect one sort he beholds to doe good the other to cut off Psalm 11.4 His eye-lids try the children of men he lookes fixedly upon them and as they are so he deals with them Iob 36.7 It 's said he with-draws not his eyes from the righteous They are the delight of his eyes but the wicked are thorns provocations to his eyes Isa 3.8 2. When the Lord proceeds to judgment of Cities Churches People Kingdomes he doth it judiciously considerately he doth not powre out wrath from heaven at all adventures let it light where and upon whom it will but he makes enquiry who are fit to be punished and who to be spared Psal 9.7 The Lord hath prepared his throne for judgement And then vers 8. Hee shall judge the world in righteousnesse And vers 12. He makes inquision for blood The oppressed he will relieve the oppressors he will cut off When judgements are abroad especially Warres all things seem to move confusedly and wicked men to doe what they list they will destroy all before them but they cannot the judgments are the Lords and he carries them on judiciously there be eyes in the wheels and a Divine spirit in them and they doe not move they cannot move otherwise than the wise God will have them 3. In the worst times God hath some who are faithfull and serve him Violence had fill'd the land the Idoll of Jealousie was set at the Altargate chambers of Imagery in the wals of the Temple the Antients of Israel worshipped the forms of creeping things and abominable beasts the women wept for that shamefull Idoll Tammuz corruptions abounded in Church and State yet some faithfull ones the Lord had that were undefiled The Church of God did never totally faile nor ever shall When all flesh had corrupted its wayes the wickedness of man was grown great When the earth was fill'd with violence Gen. 6.5.11 12. yet then even then was Noah untainted He was just and perfect in his generation and walked with God vers 9. In Ahabs dayes when Jezebel cut off the Prophets of the Lord and he vexed the righteous with his will-worship abominable idoletries and forced them to flye to Jerusalem and things were so extreamly ill the righteous so wasted that Elijah a Prophet thought there was none left in Israel but himselfe even then the Lord tels him there were 7000. which had not bowed their knees to Baal nor kissed him 1 K. 1.18 They have shew'd that false god no reverence contracted no pollution by doing as the rest did when Ahaz who is stigmatiz'd for his wickednesse 2 Chron. 28.22 when he reign'd cut in pieces the vessels of the Temple and shut up the door◠of the Temple and made Altars in every corner of Jerusalem vers 24. yet his own sonne Hezekiah was godly at that time and hated the wayes of his Father When Christ came there was a Joseph and Mary a Zachariah and Elizabeth a Simeon and Anna with some few others and the times were exceeding bad then In the depths of Popery were pauperes lugdunenses of whom Reinerus a Popish Inquisitor writes that they had a great shew of godlinesse because they liv'd justly before men believed all things well concerning God and all the Articles of Faith only they blasphemed and hated the Church of Rome God had his Hus Jerome of Prague and Luther in times bad enough 4. The number of men to be sav'd in Jerusalem is few Commission is given to the man with the Inkhorne by his side to goe and search through Jerusalem and where he found any mourning sighing to mark them and surely this number was very few he is not to mark stree s families but particular persons which notes the paucity of those that were truly godly and to be saved In Aegypt the bloud was upon the lintell and side posts of the doore and so whole families there escaped but here in Jerusalem the mark is not upon the door but the fore-head many doores whole families were passed over here and there one found and marked take a place or two to this purpose Jer. 5.1 Runne to and fro through the streets of Jerusalem and see now and know and seeke in the broad places thereof if yee can finde a man if there be any that executeth judgement that seeketh the truth and I will pardon it Here God bids them search and see if they could finde a man and bring forth so that the City might be spared but they could not find one This satisfied not God they might be carelesse in that work overlook some man that did it God therefore will search himselfe Ezek. 22.30 I sought for a man among them that should make up the hedge and stand in the gap before mee for the land that I should not destroy it but I found none Neither man nor God could finde any these expressions shew that the number of the godly was very few that those were so durst not appeare in publique because the times were so prophane and perillous but hid themselves and mourned in secret Few is the number of true believers and true mourners there were two Prophets Jeremiah and Vriah the Rechabites Baruch the Scribe Ebedmelech the Black-a-moor with some few beside The thought of the scant number of the good ones sadded the heart
of the Prophet Micah Chap. 7.1 Woe is mee for I am as when they have gathered the summer fruit as the grape gleaning of the Vintage there is no cluster to eate 5. The Lord hath a speciall care of his Saints when dreadfull and destroying judgements are comming upon others Goe set a marke upon them that sigh c. provide that they be secured distinguish them from all the rest and let them have mercy in the common calamity It appears 1. From the person employed to doe it and that is the Lord Christ who was the man with the Inkhorn by his side when God shall employ not a Prophet not an Angell but his owne deare son to doe this work to mark the godly it 's argument of tender care towards them 2. He must goe through the middest of the City and looke into every place make an exact search and find them out where ever they were hid God would not have him neglect any place lest he should passe by any Saint Math. 28. Herod would have the wise men make diligent search for the young child and God would have Christ here make diligent search for mourning S t s they are his treasure and Christ would search for them as for hid treasure 3. He must surely mark them vehithvitha Taf you shall sign them wish a signe that is certainly signe them the doubling of the word notes Gods intention and care to have it done It might have sufficed to have said you shall signe them but hee adds with a signe to put it out of doubt 4. From the persons sealed 1. Men it 's put indefinitely not confin'd to noble wise rich learned but any condition of men that were godly any poore man any servant any child any little one let their grace be never so mean if they had any grace at all they should have the seale as well as the best 2. Mourners when fil'd with sorrow for the sins of the land with feares for the judgements were comming upon the land all in a confusion every one at a losse not knowing what to doe which way to turne themselves Liberties Ordinances City Sanctuary all comforts all friends being upon departure now to be marked out for life eternall now to have the conscâ—ence sprinkled with the blood of Christ the spirit to bear witness and seale up the soule with assurance of Gods love this shewes God hath a great care of his in time of dangers Not only at this time but in all times of judgments God hath been carefull of his Lots righteous soule was vexed at the unclean conversation of the Sodomites and when fire brimstone scorched consum'd Sodome God sent his Angels to finde Gen. 19. hasten and force Lot out of that wicked place The flood that drown'd all the world could not hurt Noah Gen. 7. God put him into the Arke shut him in and kept him safe there When the destroying Angel comes forth to destroy the first-born of Aegypt Exod. 12.22 the Israelites posts were sprinkled with blood and no blood must be shed there they were marked for deliverance When Jericho was taken and destroyed Josh 2. and 6. Chap. the scarlet thread in the window was a signe of deliverance to her and hers Rev. 7.2 3 4 5. Christ the Angell of the East who had the seale of the living God viz. the Spirit forbids the Angels to hurt any till the 144. thousand were sealed in their fore-heads When Paul was brought before Nero and all left him in the jawes of that roaring lyon the Lord stood by him and strengthned him the more carelesse others were of Paul the more carefull was God of him A little before Jerusalem was taken by the Romans a voyce was heard Mal. 3.16 17. Ite Pellam the faithfull no sooner escape thither but the City was ruined and all the fore-told woes accomplished in it 6. It is the Lord Christ who is the marker of the Saints all power in heaven and earth is given to him sealing and saving power as well as rejecting and destroying power He is said to have the seale of the living God Rev. 7. and to take order for the sealing the servants of the Lord Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall goe no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which commeth down out of heaven from my God and I will write upon him my new name Christ makes him a pillar in the Temple that is great honour but that is not all Christ writes three names upon that man the name of his God of new Jerusalem and his owne name hee causeth him to know he is the Sonne of God a Citizen of the heavenly City and should have interest in the glory and dignity of Christ Phil. 2.9 Heb. 2.7 which Divines call the new name given him after his passion and ascension such marking have the Saints and faithfull servants of Christ The Scripture tels us of another marker besides Christ and it 's the Beast mentioned Revel 13.16 17. who causeth all to receive a mark in their right hand fore-head Christ had seal'd his Rev. 7. to separate them from the world and danger and the Beast seals his to separate them from Christs seal'd ones for the world that they might buy sell this sealing was not for deliverance but for destruction Rev. 14.9 10. If any man receive the beasts marke in his hand or fore-head the same shall drinke of the wine of the wrath of God and be tormented with fire and brimstone Rev. 19.20 The beast with his marke ones are cast into hell Here was a dangerous mark whether it was the masse signe of the Crosse profession of Popish worship subjection to the Pope as head of the Church obedience to his canons decrees observation of his fasts dayes riteâ—s whether auricular confession Popish orders any vows or oaths to maintain the Pope and his power such as Otho took in the year 960. 7. God and Christ are not asham'd of theirs in the worst times and greatest dangers God will have them marked Rev. 22.4 His name shall be in their fore-heads the beast had mark'd and own'd those were here Christ would doe so by his it was vindicationis nota and Christ doth mark them in the fore-head In Sodome God own'd Lot in Rome he stood by Paul 2 Tim. 4.17 When 4. destroying Angels were come abroad the Lord Christ seals 12000. of every Tribe in their fore-heads Revel 7.3.5 6 7 8. Christ ownes his here and hereafter see John 10.3.14.27 He calls them his sheepe his friends Chap. 18.15 his brethren I ascend to my father and your father to my God and your God John 20.17 When Christ was in heaven he own'd Steven being amidst his enemies Acts 7.55.56 And he promises Math. 10.32 to
wept over Ierusalem Micah when hee considered the sinnes of Samaria and Ierusalem with the heavy judgements were comming Chap. 1.8 saith I will waile and howle I will goe stript and naked as if sorrow had bereft him of his wits I will make a wailing like the Dragons and mourning like the Owles Vid. a Lapid Sanct. what they say of the Dragon and Owles mourning great mourning with outward expressions are set out thereby Iob 30.29 I am a brother to Dragons and a companion to Owles or Ostriches 4. Universall not for some few or great abhominations but for all the abhominations Church State City Family-abhominations they laid all to heart and left none unbewail'd Why doe the godly sigh and cry 1. God is dishonoured by the sins of others as well as by our owne and the godly are grieved when God is dishonour'd by any Psalm 119.136 Rivers of waters run down mine eyes because they keepe not thy law Davids afflictions drew not so many tears from him as the sins of others not his banishment by his sonne as the breach of Gods law by the wicked Nothing went so to his heart as the dishonour of God whose glory shining in his word and Ordinances is dearer to the godly then their lives Elijah desired to dye when he saw God so dishonoured by Ahab and Iezabel The eye is for two things for sight and tears if we see God dishonoured presently our eyes should be filled with teares 2. If we mourn not for the sins of others we draw them upon us we make them ours they mourned here for all their abhominations left they should be found guilty of any And 1 Cor. 5. The Corinthians were d filed with the sin of the incestuous person because they did not mourn and doe their duty to affect his heart or remove him from their body Bradford praid the Lord to forigve him his other mens sins 3. It 's argument we mourn for sin as sin when we mourn for it in others Sinne is the breach of the Law any where and if I grieve sigh cry for it in my selfe and not in others it s some selvish respect not the nature of sinne which causeth that mourning he hates poison as poison hates it every where in whose handsoever it be and he mourns for sinne as sin would neither himselfe nor have others violate the law of God 4. The sins of others are of a destroying nature as well as our own they may destroy Armies States Churches Councels Eccl. 9.18 One sinner destroyeth much good One Achan one murtherer may undoe a land he defiles it brings perill upon it 2 Sam. 21. 1 2 3. God appointed a speciall sacrifice to expiate murther Deut. 21. and no satisfaction was to be taken for a murtherers life Numb 35.31 Saul slays the Gibeonites unjustly and the 3. years famine is upon David and his people The death of the Levites Concubine and Benjamins refusall to deliver up the Delinquents to justice caused a bloody Warre and the death of above 65000. men 5. It argues strength of grace to mourn for others sins censuring and reproaching of others for their sins argues strength of corruption and mourning for them argues strength of grace a sound spiritual constitution such an one was in Christ he prayed for the hardnesse of others hearts Mar. 3.5 6. They mourn for abhominations they doe great service for the places where they live they stand in the gappe they keep off Gods judgements When the people had sinn'd in making a Calfe and Gods judgments were breaking in upon them did not Moses mourn weepe pray before the Lord and keepe off the sad things were hastning towards them Psal 106.23 He said he would have destroyed them had not Moses his chosen stood before him in the breach to turn away his wrath least he should destroy them Mordecai is bitternesse he mourned for Hamans villany bloodines evil befalling Gods people and prov'd a deliverer of them he was a son of contrition and after a sonne of consolation The mourners teares oft quench the fire of Gods wrath divert judgements if not but destruction comes as here yet the mourners have this testimony in their breast that they drew not down the vengeance on the Church or State 7. They are blessed that mourn Math. 5. These here were marked had testimonies of Gods good will towards them Jeremie was a mourner Chap. 9.1 and Chap. 15.11 saith God there I will cause the enemy to entreat thee well in the time of evill Here was a blessing promised and the faithfull God could not but perform it When the earth is watered by the heavens its blessed but when the earth waters the heavens when we put tears into the Lords bottle when wee mourn and weepe for the abhominations of the earth there is a greater blessing Psal 12.5 For the sighing of the needy I will arise and set c. Isa 57.18 I will restore comfort unto him and to his mourners 8. Others mourn for the sins of men that are not men The land mourns because of swearing Ier. 23.10 The whole creation groaneth and travaileth in paine Rom. 8.22 For what should we mourn 1. For effusion of so much blood in the Kingdome and spoiling so many Townes when Ziklag was burnt it s said David and those with him wept till they had no more power to weepe 1 Sam. 30 4. What would David do if he were now alive amongst us to see Countries and Kingdomes consum'd with civill wars Isa 22.4 Looke away from me I will weepe bitterly labour not to comfort me because of the spoiling of the daughter of my people For it is a day of trouble and treading downe Josh 7.9 and of perplexity by the Lord God of hoasts in the valley of vision breaking downe the walls and flying to the mountaines Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for her children refused to be comforted because they were not Rachel was buryed in Bethlehem Gen. 35.19 and Rama was not far from it she is put for the Bethlemiticall women who wept bitterly for their children were slain and carried that way into captivity and should not England weep because thousands of her children are not many precious ones are gone the sword hath drunk their blood If Martha and Mary wept for one Lazarus the friend of Christ why should not all our Martha's and Maries weepe when so many Lazarusses so many friends of Christ have been cut off Isa 57.1 The righteous perish and no man layeth it to heart 2. That Justice takes not place but rather injustice and oppression Isa 59.11 We roare all like beares and mourn sore like doves we looke for judgement but there is none And vers 14 15. Justice stands afar off equity cannot enter he that departs from evill makes himselfe a prey and the Lord saw it and it displeased him that there was no judgement The oppressed cry 3. For
my Text and that is spare in my Text is pitty here And Deut. 7.16 Thine eye shall have no pitty upon them The Heb. is the same word thou shalt not spare upon them spare to execute vengeance upon them so that they are used promiscuously one interprets the other an eye not sparing is to shew no mercy no pitty That in 1 Sam. 24 10. clears it when some bade David kill Saul when he cut off the skirt of his garment saith he but mine eye spared thee that is had pitty on thee and I kil'd thee not if mine eye had not spared thee I had killed thee without pitty without mercy Jer. 21.7 He shall not spare them neither have pitty nor have mercy lo jachum velo jachmol velo jerachem the two first words are in my Text and they are both interpreted by the last not to spare not to pittie is to have no mercy what ever motives be thereunto Slay utterly olde and young In the Heb. it 's the old man the young man the maiden and little child all in the singular number which is put for the plurall Q. Here a great question is moveable how it stands with the justice of God to give charge for the destruction of little children which were innocent A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little children some take to be meant of such as could play in the streets and were under 20. years Gen. 47.12 Joseph nourished his Father and his brethren and all his Fathers houshold with bread according to their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the little ones Ad os parvuli they were not sucking children but such as could run up and down that Joseph nourished now if the little children be taken for such they might be guilty of great sins as the children that mocked the Prophet and so deserve death But take little children for such as have not committed actuall sinne even babes new born in the womb of which sort many perished in the flood and many in Sodome such God may cut off without impeachment of his justice 1. He hath an absolute dominion over his creatures hee is the potter and we are the clay if he make the vessell hee may break the vessell shall he not doe with his own as he please hee gives life to babes and he may take it from them when and how he pleases 2. They were defiled with originall sin and deserved death the wages of sinne be it originall or actuall is death and it matters not whether a naturall or a violent death therefore he forbade Jeremie to take a wife to have sonnes and daughters in Jerusalem and as for those sonnes and daughters should be borne there they and their fathers and mothers should be consumed by the sword and by famine Jer. 16.2 3 4. 3. They are parts of their parents part of their family part of their substance and God may punish the sinning parent in his child as well as in his stock 4. Had they lived it 's likely they would have trod in their fathers steps and sinn'd those great sinnes they did like them in Jer. 7.18 Children gather wood and the fathers kindle the fire and the women knead the dough Neither doth God punish upon prevision of future sinne but takes them away from present and future pollution 5. God might notwithstanding this outward temporal judgment have mercie on their soules questionlesse many children dye more terrible deaths then by the sword and yet perish not eternally Come not neare any upon whom is the marke Q. If this marke were not a visible marke how should they know them and spare them A. The Lord knew who were his though men knew them not and it 's probable such is the rage of the wicked against the godly that if they had had a little distinguishing character from others they would the rather have fallen upon them and cut them off but the Lord ordered the judgement so and their spirits so that they came not neare them The mark was inward in the fore-heads of their consciences and providence watched and wrought for them without God might dart a feare into them disable them from doing the mark'd ones any hurt divert them to other families and persons and this manner of speech is more then if he had said doe not kill them they might doe much hurt to them yet not kill them but when he saith Come not neare them God doth make a fence about them and compasseth them with this command and his favour in it as with a shield against all evill and wrong This deliverance of the mark'd ones from the slaughter-men is a type of Gods preserving his in all great and generall calamities and especially of freeing his Elect ones from hell and the furies thereof The Chaldeans must not come-neare the mark'd ones to destroy them and Devils must not come neare those Christ hath sprinkled with his blood to ruine and destroy them They are freed from the power of Sathan and eternall death Begin at my Sanctuary This was the holy place the habitation of God where his worship was where he gave out gracious answers unto them yet here they must begin Why here 1. They trusted in the holinesse of this place Jer. 7.4.10 When they had sin'd grievously they thought that if they came and worshipped there all was well they were delivered and cried out the Temple of the Lord God would begin with their confidence 2. They had greatly polluted that holy place there was the Idoll of Jealousie there was the forme of every creeping thing and abhominable beast pourtraied upon the walls there were men offering incense to those Idols there was the filthy Idoll Tammuz and women weeping for it there were men with their backs towards God the Arke and worshipping the Sun Eastward there they put the branch to their nose great abhominations were gotten into the Temple they must therefore begin there 3. The sins of the Priests and Prophets who belonged to the Temple were exceeding great they were messengers of God to the people and mouths of the people to God and above others should have been cleane holy gracious free from the sins of the times they should have been exemplary unto others but if you observe the Scripture a little you shall find they were patterns of all impiety to the people they were ignorant blinde dumb drunken Isa 28.7.56.10.12 Unclean filthy strengthening the hands of the wicked Jer. 23.14 Covetous cruell Isa 56.11 Micah 3.5 Conceited of their owne abilities Jer. 8.8 Flatterers and dealt falsely with the people Jer. 6.13 14.27.15 They perverted the word of the Lord Jer. 23.36 They rejected his word Jer. 8.9 They prophecyed their own dreames Jer. 23.7 and put it upon God saying he saith v. 31. They ruled with rigour Ezek. 34.4 They reproached slandered and complain'd of the true Prophets stirring up enemies against them and seeking their liberties and lives Jer. 26.8 9.11
caused themselves and their little ones to be roasted in fire and brimstone so Princes their sinnes bring down vengeance upon themselves their posterity and Subjects All sorts should therefore take heed of sinning against divine Majesty who is so dreadfull in his judgements If they will not pitty themselves yet they should pitty those are theirs and deare to them 6. The lives and comforts of all Gods marked ones are deare unto him he gives order that they should not onely not take away their lives but also that they should not indanger their comforts Come not near any upon whom is the marke do not fright them with your stern looks bitter words rough handling keep your distance they are very deare to me and I am very tender of them The mark'd ones are a people neare to God Psalm 148.14 and he will not suffer them to be wrong'd Psal 105.14 15. He suffered no man to doe them wrong he reproved Kings for their sakes saying touch not mine anointed Gods anointed ones are his mark'd ones and they must not be touch'd which is as much as come not neare them God doth not onely keepe the wicked from harming them keepe off judgements and blows from them which is call'd sparing them Mal. 3.17 But hee makes them up as his jewels they lye scattered as common stones here and there but God hath his dayes to make them up to set them in ranks and orders that they may shine more gloriously and live more comfortably Or thus when a house is on fire the owners will be sure then to looke after their jewels and to take and make them up above all the rest So God when judgements are upon Cities Townes Kingdomes will have speciall care of his jewels and peculiar treasure Luke 17.34 35. Two men shall be in one bed the one shall be taken c. 7. See the order of Divine judgement here those were ring-leaders to others and drew them to sin by their place authority counsell example they must first be slain Begin at my Sanctuary there were the 70. Antients of the house of Israel mentioned Chap. 8.11 There were the Priests who had the charge of the holy things and should not have suffered such corruptions pollutions to have come neare the Temple but both the Princes and Priests were foremost in iniquity they should have preserv'd the worship of God pure kept the people from idolatrous practises into which they drew them and made Isaiah say twice that their leaders caused them to erre Isa 3.12.9.16 there was inforcing vertue in them constraining the people to erre run upon their destruction and therefore now seeing they were first and deepest in sinning they should be first and deepest in punishment the slaughter-men representing the Chaldeans must begin there while they were fresh strong they must bath their swords in the bowels and blood of Princes and Priests Many times it s so that those are great first in wickednesse are first smitten Numb 25.4 Take all the heads of the people and hang them up before the Lord against the Sunne They had been principall actors in whoredome and idolatry led others to those sins and their heads must off first Numb 16. So Corah Dathan and Abiram they were prime Rebels made seditious work amongst the people and went not they down first alive into the earth and did not fire from heaven consume the 250. Princes that offered Incense It 's too well known that men eminent in place are eminent in sin be they in the State or in the Church and it 's just they should be eminent in punishment Our Prelats who were Sanctuary-men and pretended divine institution for their standing declared by their fruits that they were not from above but from beneath an earthly generation that hath been eminent in Treasons Conspiracies Rebellions seditious Innovations and corruptions of Religion as ever was but God hath found them out powred contempt upon them plucked them up by the rootes Strafford and Canterbury were heads of wickednesse in the Church and State and God hath lopped off their heads Great ones make great breaches for others to perish in and God begins with them to stop those breaches and prevent open ruine The Devill carryed Christ to the Temple and the pinacle of it and tempted him from thence to cast himselfe downe knowing that the sins of those belong to the Temple are most conspicuous and beneficious to him and his Kingdome 8. It 's not the holinesse of any place can mitigate or avert the wrath of God when those belong to it have defil'd the place with their abhominations The Temple was the holiest place in the world 2 Chron. 36.14 All the chief of the Priests and people transgressed very much and what was their transgression they polluted the house of the Lord which he had hallowed not which men had hallowed but which he had hallowed in Jerusalem Judgement begins at Gods house Isa 10.12 No where else had he hallowed any any place yet that holy place they polluted and the Lord therefore bids the slaughter-men begin there and defile it they had defil'd it with sinne and now God would have it defil'd with the comming of Heathens into it with blood with dead corps c. which made Jeremie to sigh and say The Lord hath cast off his Altar he hath abhorred his Sanctuary he hath given up into the hand of the enemy the walls of her pallaces they have made a noise in the house of the Lord as in the day of a sollemn feast Lam. 2.7 It was musicke to the enemie to slay them in the Temple it selfe to dash out their braines against the Arke and Altar 2 Chron 36.17 They slow their young men with the sword in the house of their Sanctuary and had no compassion on young man or maiden olde man or him that stooped for age As they regarded not sexe or condition of men so not the place though holy Holy places were wont to be refuges unto those fled to them even heathens would spare those betook themselves to the Temples of their gods when they tooke the City Hostes qui ceperant civitatem parcerent eis quos ad deorum suorum Templa censugisse compererant August de civ dei l. 1. c. 2. but in this destruction of Jerusalem those fled to the Temple sound no favour from God or man Slay them utterly said God defile the Temple with their carkasses bloud dung and they did it and fill'd the Temple with such sacrifices it never had 9. Divine justice oft smites sinners in the place where they have sin'd they had defi ' d the Temple with their abhominations with idolatry false worship hypocrisie vain confidence in it and there God commands them to be put to death God had manifested great love bestowed great mercies imparted much light to them heard their prayers accepted their sacrifices in the Temple and now seeing there they sin'd against him there hee would
that it s used so when the servants of God were most intense and affected in prayer as in Deut. 3.24.9.26 and Gen. 15.28 in which places its Jehovih and both Abraham and Moses were exceeding earnest with God Wilt thou destroy all the residue in Israel c. This deprecation is very argumentative and hath many considerations to divert God from destroing of them The first lyeth in the word Thou wilt thou who hast chosen Sion and said it should be thy rest for ever Psal 132.13 14. Wilt thou who hast made a Covenant with the p ople and twearest by thy holinesse to David that his seede sh uld endure for ever as the Sunne and Moone Psal 89.35 36 37. Wilt thou who promisedst Abraham that in his seede all the nations of the earth should be blessed wilt thou now disannull thy promises breake Covenant and shew thy selfe forgetfull of all yea unfaithfull The 2d is in the word Destroy what will nothing suffice but destruction thou saidst If they brake thy Statutes and kept not thy commandements that thou wouldst visit their transgression with the rod and their iniquity with stripes but thy loving kindnesse thou wouldst not utterly take from them nor suffer thy faithfullness to faile Psal 89.31 32 33. But if thou destroy and that without pitty mercy where is thy loving kindenesse where is thy faithfulnesse 3d. Is in the word Israel which was a moving word and put God in mind how deare they had been unto him Israel was his Sonne his First-borne Exod. 4 22. His chosen ones Isa 44.1 His glory Isa 46.13 Israel he had brought out of Aegypt and done great things for Exod. 18.1.8 9. It s Israel is so deare to thee whom thou hast done so much for and wilt thou destroy Israel Israel here is put for Judah by a synechdoche 4. In the residue of Israel there be ten tribes gone already into captivity yea a great part of th' other two tribes are now in Babylon and wilt not thou have compassion on the little remnant that is remaining 5. All the residue What shall all of them be destroyed and utterly man woman childe they are all slain in the Temple most in the City Didst not thou bid me bind up a few hairs in my skirts Chap. 5.3 thereby typifying out that some should be saved Didst not thou tell me Chap. 6.8 Yet will I leave a remnant and what now Lord must all the residue be cut off I be a lying Prophet and thou false in thy word O doe it not doe it not 6. In powring out of thy fury it notes emptying of himselfe as clouds vials buckets when all is in them is powred out and the argument runs thus Lord must all thy fury be powred out at once where are thy bowels thy mercies thou sayest thou reservest wrath for thine enemies Nahum 1.2 wilt thou powr it all out upon thy people and reserve none for heathens for thine adversaries for whom properly thy fury is Isa 59.18 O reserve thy wrath for them and powr it not out upon us 7. Vpon Jerusalem This is the place thou chosest and where thou didst set thy name 2 Kings 23.27 This City was the perfection of beauty and joy of the whole earth Lam. 2.15 The City of God the great King and Lord of Hosts Psal 48.1.28 The holy Citie Isa 52.1 It had the holy Temple the holy Ark the holy Sacrifices and Ordinances the holy Priests and Prophets the holy Law Here only was God known and his name great Lord wilt thou powr out thy wrath upon Jerusalem thou wilt then have no place left thee in the world to be worshipped in what will become of thy name thy glory all thy holy things Thou wilt have no Church no people no praise in the earth Nay the adversary will mocke and blaspheme and what will the mark'd ones think and say when Jerusalem is laid wast the pledge of their hope may they not say we looked for light but behold darknesse we expected a Messiiah but our hopes are cut off we have our lives for a prey and that is all The godly doe sympathize with the miseries of others Obser 1. the Prophet here is affected greatly with the judgements of God upon this people When the Prophets told them of Gods judgements comming upon them they thought hardly of the Prophets they could not heare them 2 Chron. 36.16 they conceiv'd the Prophets hated them and meant them no good but when the things they fore-told came to passe they pittied them and mourned for them Ezekiel through deepe sense of their slaughter falls downe and shed tears as they shed blood their bodies were wounded and his heart was wounded wounded for their sins wounded for Gods wrath and heavy judgements were now upon them Jer. 9.1 Oh that my head were waters mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people Jeremiah so sympathiz'd with them that he had a mind neither to eate drink or sleep but only to weep night and day tears should be his meat drink and sleep Such a sympathizing man was Moses Deut. 9 12 13. When the people had sin'd in making them a Calvish god and Gods wrath was comming out to their destruction what did Moses vers 18. Hee fell downe before the Lord forty dayes and forty nights and did neither eate bread nor drinke water because the people had sin'd and provoked God to anger Here was a man affected with their miseries I was afraid saith he of the anger and hot displeasure wherewith the Lord was wrath against you to destroy you Forty dayes did Moses mourn for them and humble himselfe and this kind of mourning 40. dayes in case of judgement some think riseth from Gods raining upon the world 40. dayes and 40. nights Answerable to which Moses Eliah and Christ fasted mourned and prayed and so to Nineveh 40. days was given them to prevent their destruction This duty of sympathizing with others in their misery was Davids practise though they were wicked and rewarded him evill yet if they were in misery Psalm 35.11 he would share in it When they were sicke his cloathing was sack-cloath he humbled his soule with fasting Wicked men laugh and are glad at the miseries of the godly but the godly sigh and mourn at and for the miseries of the wicked they remember the Apostolicall command Rom. 12.15 Weepe with them that weepe that will be some ease to them to see others sensible of their condition This makes them like to Christ himselfe Heb. 4.15 Hee is touched with our infirmities Judgements are upon the Kingdome many of Gods deare servants as well as others suffer hard things 1. Take notice of their grievances burthens dangers 2. Mind them 3. Be tender affectioned towards them And 4. helpe them what you can and this is true sympathy 2. The servants of God that draw neere him in time of his judgements are conscious
to themselves of their own weaknesse sinfulnesse and unworthinesse Ezekiel fals down upon his face as unworthy to look upon the great and glorious God his own sins and infirmities made him hide his face the great wrath of God against his people made him tremble When Abraham parlied with the Lord being about to destroy Sodom he remembred that he was dust and ashes Gen. 18.27 God is terrible in judgment humility is the best posture an angry God can finde any in when wee lye prostrate at his feete he will not destroy us 3. Those are faithfull messengers of God will deprecate judgments when they are comming upon the people Ah Lord God wilt thou c. So did Moses that was faithfull in Gods house Exod. 32.11 12 13.32 where hee uses strong arguments to presse the Lord to forgive their sins to divert his wrath and to spare their lives or else to blot him out of his booke Joshuah and the Elders of Israel lie upon their faces put dust upon their heads and pray earnestly to God not to deliver them into the hands of the Amorites and to remember his great name Josh 7.6 7.9 Samuel thought it a sin for him not to pray for the people when they were in danger of destruction 1 Sam. 12.19.23 God forbid that I should sinne in ceasing to pray for you Hee had done it and would still doe it and if possible turne away the displeasure of the most High Jehoshaphat when a great Army was comming upon them and ready to over-runne all hee makes an effectuall prayer produceth strong arguments which you may read 2 Chron. 20.6 7 8 9 10 11 12. from Gods power in heaven and earth from the experience they had of him in driving our enemies and giving them the Land from the Sanctuary built for honour of his Name and his promise to heare prayer there from the spring of the enemies when they came out of Aegypt and their intentions now to cast them out of Gods possession and then concludes with a conquering argument of faith O our God wilt thou not judge them for we have not might against this great company that commeth against us neither know we what to doe but our eyes are upon thee He first overcame God by his mighty prayer and then overcame the enemies Jeremie seeing a great famine upon the people he sees upon God Ch. 14.7 8.9 O Lord though our iniquities testifie against us doe thou it for thy names sake O the hope of Israel the Saviour thereof in the time of trouble why shouldst thou be as a stranger in the land as a wayfaring man that turns aside to tarry for a night Why shouldst thou be as a man astonied as a mighty man that cannot save Yet thou O Lord art in the middest of us and we are called by thy name leave us not Doe not according to our sinnes but thy Name thou art the hope of Israel and it hath been thine office worke to save Israel why shouldst thou be a stranger as if thou hadst nothing to doe no right in us 4. Gods judgements puzzle even Prophets they see not into the equity and depths of them Now that all were slaine in the Temple the Citie and all in it ruining the Prophet is astonied and knows not what to make of it that wrath should be so fully powred upon Jerusalem that God would leave himselfe no people no place to be worshipped in frustrate the hopes of his people touching the promised seede and make void all promises thereabout and give up the holy land to prophane uncircumcised wretches this puzzl'd him There is something ever in Gods judgements which wee cannot reach and then because they proceede crosse to our wills expectations desires wee are ready to think hardly of them and boile in our spirits against heaven but we must remember Gods wayes are not ours he is ever righteous in his judgements though we see not the reason thereof Psal 36.6 Thy judgements are a great deepe Some referre it to providence thus mens sins are a deep sea of wickednesse yet Gods providence is a greater deepe which orders them sinners and all things Others take it literally Gods judgements in punishing sinnes is such a depth that no humane understanding can sound Our Prophet could not doe it neither the Apostles and therefore cryes out how unsearcheable are his judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When States Churches or persons suffer hard things let us not thinke them wrong'd they suffer not more then they deserve no nor so much Ezra 9.13 Thou hast punished us lesse then our iniquities VESS 9 10. Then said he unto me the iniquity of the house of Israel Judah is exceeding great and the land is full of blood and the City full of perversnesse for they say the Lord hath forsaken the earth and the Lord seeth not And as for me also mine eye shall not spare neither will I have pitty but I will recompence their way upon their head THe Prophet having pressed the Lord with many strong arguments to spare Jermsalem In these verses he hath an answer from God and the reasons thereof The answer is negative verse 10. Mine eye shall not spare neither c. The reasons of this answer are in the ninth verse which are strong and weighty 1. A generall reason The iniquity of the house of Israel c. 2. Particular ones which are three 1. The land is full of blood 2. The City is full of perversenesse 3. Atheisme a ground of all the former reasons For they say the Lord hath forsaken the earth The iniquity of the house of Israel By house of Israel some understand those that had be taken themselves from the ten Tribes to those of Judah whereof was spoken Chap. 4.4 But I conceive we may interpret it of the 10 Tribes whose sins contributâ—d much to the finall destruction of all Though they were gone into captivity yet their sins staâ—d behind them and had defil'd the whole land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is exceeding great The Hebrews when they would make a thing superlative expresse it by gemination of the word and so it s here their iniquity is great in valde valde the vulgar hath it nimis valde it 's come to the height and scarcely admits of more degrees A like phrase you have in Gen. 26.13 He grew untill he became very great So Matth. 2.10 and 2 Cor. 4.17 there is duplication of the word to set out the greatnesse of the thing The Land is full of blood Hebrew is bloods bloody sins Isa 1.15 Their hands were full of blood And Manasses fill'd Jerusalem with blood 2 Kings 21.16 And not onely Kings did it but the Prophets and Priests shed the blood of the just in the middest of Jerusalem their preaching prophecying counsels and discourses tended that way and therefore they are said to shed their blood So Athaliah slew all the Royall seed 2 Kings 11.1
they cry aloud will not God hearken then Ezek. 8.18 Though they cry in mine eares with a loud voyce yet will I not heare them But what if they fast and pray will not the Lord heare them then Jer. 14.12 When they fast I will not heare their cry But what if they spread their hands to heaven and make many prayers Isa 1.15 When you spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare But what if they weep before God Deut. 1.45 Yee returned and wept before the Lord but the Lord would not hearken to your voyce nor give eare unto you 2. For others Ezek. 14.14 Though these 3. men Noah Job and Daniel were in it they should deliver but their own soules These were holy and choise men Gen. 6.9 Noah was a just man and perfect in his generations and walked with God Daniel was the wisest of men Ezek. 28.3 It was a proverb as wise as Daniel and he was innocent Dan. 6.22 A man greatly beloved Dan. 9.23 Job he was a perfect and upright man one that feared God and escheated evill There lay no â—xception against these mâ—n they were acquainted with God and his wayes they were great sufferers and men of prayer Noah had prevail'd for his family Daniel for the wise men of Babylon when they should have dyed for not discovering Nebuchadnezzars dreame Dan. 2. and Job for his 3. friends Trye two more Moses and Samuel they were heads of the people holy men full of bowels mighty in prayer interceded with God for the people and prevailed Exod. 32.10 Let mee alone saith God that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation But Moses would not let God alone vers 11 12 13. hee presseth him with strong arguments and told God if he would not forgive their sins he should blot him out of his booke vers 32. So Samuel 1 Sam. 7.9 when the Philistime came up against Israrael prayes and fetcheth thunder from heaven and ruines a whole Army of the enemies Ch. 12.17 18. He prayed and thunder and raine came in harvest so that they word in danger of death and sued to him to pray for them Now Jer. 15.1 Notwithstanding these two were such powerfull praying men yee saith God there Though Moses and Samuel stood before me yâ—â— my mind could not be towards this people all their prayers could doe no good What if Jeremiah who liv'd in those times and was acquainted with their condition should pray for them he was a praying and weeping man Jer. 9.1 Yet see Jer. 7.16.11.14.14.11 and you shall heare GOD in those 3. places forbidding him to pray for them God will not hear 1. Because people are incurable they reject God Jer. 2.13 They have forsaken me the fountaine of living waters And vers 31. We are lords we wil come no more to thee They reject his word Jer. 8.9 Yee reject the word of the Lord and what wisdome is in you and you may heare them doing it Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee but wee will certainly doe whatsoever thing goeth forth of our owne mouth And 2 Chron. 36.16 Their sins were such as that there was no remedy but destruction 2. Gods heart is gone from such a people Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be towards this people They are turn'd from mee and I am turn'd from them and it 's not the prayers of men and Angels can reconcile us I am against them Ezek. 5.8 Behold I even I am against thee I that have heard so many prayers been so oft for thee I that have done so great things destroyed such mighty enemies of thine I am against thee 3. If God should heare prayer for them and spare them it would encourage them to goe on in their sinfull wayes they would presume grow more confident and corrupt if possible Ier. 7.9 10. Will yee steale murther and commit adultery swear falsely and burn Incense to Baal and walke after other gods yee know not And come and stand before me in this house which is called by my name and say we are delivered to doe all these abominations When they were smitten they grew worse much more would they if spared 4. The condition of the Church requires it that is in imminent danger of being ruin'd when the weeds overtop the corne bryars and thorns are grown great thick high above the Vine the Lord must cut them downe else there will be no harvest no vintage When all flesh had corrupted its ways the flood must come in lest the corruption should infect Noah 5. To vindicate his name providence honour when God is silent in a wicked time and spares sinners they think him like themselves Psal 50.21 Altogether such as they are But Ezek. 6.14 I will stretch out my hand upon them and make the land desolate yea more desolate then the wildernesse towards Diblath in all their habitations and they shall know that I am the Lord. Now my Name is not feared my providence is denyed and my honour is laid in the dust but they shall know what a God I am So in Ezek. 28.22 Behold I am against thee O Zidon and I will be glorfied in the midst of thee they shall know that I am the Lord when I have executed judgement in her 3. Gods judgments though great yet do not exceed mens sins that Temple City Land and those in them should be destroyed was grievous but their iniquity was exceeding great If there be Nationall judgements there be Nationall sins The land is full of blood and the City is full of perversnesse If judgement was in every place sinne was in every place if there were fulnesse of wrath fulnesse of sin proceeded Jobs sufferings were great just punishments for his sins as Zophar thought and therefore prays Chap. 11.5 6. O that God would speake and open his lips against thee that he would shew thee the secrets of wisdome that they are double to that which is c. His meaning is this Job thou justifiest thy selfe thou sayest thy Doctrine is pure and thy self clean in his eyes and that thy sufferings are greater then thy sinnse but thou art deceived If God would be pleased to speak and open the secrets of wisdome which are shut up from thee thou shouldst see God just in his judgements and mercifull towards thee for there is double to that which is double wrath double punishment due to thee thou hast but a little inflicted upon thee and there is a double portion yet behind due to thy sinne therefore doe not complaine of God or justifie thy selfe any more for know that God exacteth of thee lesse then thine iniquities deserves Though thou hast great affliction yet he may justyl afflict
23.25.29 Ther 's one passage very observable in 2 Kings 23. When Josiah had done great things caused the people to enter into a Covenant with God destroyed Idolatry and Sodomie out of the land kept a sollemn Passeover such an one as had not been from the Judges time now in 400. yeares before when he turned to the Lord with all his soul and might and none like him rose up afterwards would you not looke now that God should be propitious to his people and to Jerusalem But hearken what is said in vers 26. 27. Notwithstanding the Lord turned not from the fiercenesse of his great wrath wherewith his anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall And the Lord said I will remove Iudah also out of my sight as I have removed Israel and will cast of this City Jerusalem which I have chosen Wee have done something in way of Reformation kept Fasts taken a sollemne Covenant c. But may not the Lord for the blood shed in Qu. Maries dayes and of later dayes say I will remove England or London out of my sight 2. God deales equally with sinners he recompenceth their owne wayes upon their own heads he sets their sinnes in order before them layes the burthen of them upon them and causes them to eate the fruit of their own works and what can be more equall Obad. 15. As thou hast done it shall be done unto thee thy reward shall return upon thine own head Edom had afflicted and spoiled Gods people and the like should befall Edom Ezek. 35.15 As thou didst rejoyce at the inheritance of the house of Israel because it was desolated so will I doe unto thee thou shalt be desolate O mount Seir and all Idumea VERS 11. And behold the man cloathed with linnen which had the Inkeborne by his side reported the matter saying I have done as thou hast commanded me THese words are the fourth and last part of the Chapter in which you have 1. A reporter 2. His report The reporter is Christ who was sent to seale the mourneâ—â— and is here described by two adjuncts 1. He is cloathed with linnen 2. Hath an Inkhorn by his side of which hath been spoken in the 2d vers The report is in these words I have done as then hast commanded Reported the matter Hebrew returned the word or caused the word to returne that is gave in an answer Qu Why doth onely Christ report what he had done and not the other sixe who had commission also to slay those who were unmark'd A. 1. To let us understand that the Lord is more solicitous about the welfare of the godly then the ruine of the wicked he had a tender care of his mourners and mark'd ones he was desirous to hear of their safety and acceptance of his love and therfore Christ hastens to make report of what was done they are all seal'd and so secur'd 2. To revive the drooping spirit of Ezek. who was perplexed and greatly cast down at the bloody slaughter of his people He was yet in the Temple and the report was made in his presence that so he hearing it was wel with all the godly mourning party might be comforted Had the other six come in and told how many thousands they had slain this would have added affliction to him that was afflicted That Christ is a faithfull and forward executioner of Gods will God bid him goe and seal those mourned in Jerusalem Obser 1. and presently he did it comes and informes his father of it I have done as thou hast commanded me both what was commanded and as it was commanded Iob. 14.31 As the Father gave me commandement even so I doe He doth the will of his Father and no otherwise then he would have it done hee minded what was to be done and the manner of doing it Here is a pretious pattern of obedience for us Doth Christ doe the will of his father not his own and shall we doe our wills and not the Lords It s argument then that we are neither of Christ nor of God but of our selves Most men when God appoints commands they either neglect or doe it not speedily or not in that manner they ought to doe 2. Those that faithfully and conscientiously execute the commission given them of God may boldly give up their accompts to God The man here cloathed with linnen had done his duty executed his Commission to the full and he could with cheerfulnesse and confidence come before the Lord and say I have done as thou hast commanded me When Christ was on earth and had many commands from his Father and great worke to doe he did perform what was impos'd and so exactly that hee could at end of the day when his worke was done with confidence give up his accompt give in his report and say I have glorified thee on earth I have finished the worke thou gavest me to do and now O father glorifie me with thy self He did not his own will but his Fathers will not his own works but his Fathers works If we doe the will and work of God we shall be able to lift up our heads and comfortably to make report of what we have done The unjust Steward when call'd to give accompt could not doe it with comfort or confidence those abide in the doctrine work of Christ shall have confidence before Christ at his comming You are in place look to your charge can you say with him in the Gospel Luke 14.22 Lord it is done as thou hast commanded 3. Christ delights in doing good to and securing of those his Father affects Mourners here pleased God he sends Christ to seale them and comfort them and quickly returns to satisfie the mind of his Father and to shew what delightfull worke that is unto him Christ was as carefull afterwards as now Iohn 6.39 This is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but should raise it up againe at the last day CHAP. X VERS 1 2 3. Then I looked and behold in the firmament that was above the head of the Cherubims there appeared as it were a Saphire stone as the appearance of a throne And he spake unto the man cloathed with linnen and said Goe in between the wheeles even under the Cherub and fill thine hand with coales of fire from between the Cherubims and scatter them over the City And he went in my sight Now the Cherubims stood on the right side of the house when the men went in and the cloud filled the inward Court OUR Prophet had already seene many visions Their sins being great as you heard Ch. 8. and slaughter men being sent out utterly to destroy here likewise the Lord manifests his purpose to go on in judgments hee would leave them burn their City and being by the Spirit in a vision yet at Jerusalem Chap.
8.3 Hee hath in this tenth Chapter a vision much like that mentioned in the first Chapter yet with some difference as will appear in the opening Three things chiefly are observable in this Chapter 1. The scattering of burning coales over the City Jerusalem which some call the vision of coales v. 2 3.6 7. 2. The Lords change of his place 4.18 19. 3. A description of the Cherubims in the 5.8 9 10 c. The scattering of the coales is specified in the 2d vers and prefigured the burning of Jerusalem and this is set out to us 1. From the Author commanding who is the Lord in the 〈◊〉 vers 1. 2. From the instrument acting the man cloathed with linnen vers 2. 3. From the command it selfe where we have 1. The place whither he was to goe in between c. 2. What to doe 1. Fill his hand with coales of fire 2. Scatter them over the City 4. The execution of the command vers 2.6 7. He went and this is illustrated 1. From the witnesse thereof Ezekiel in my sight 2. From the place where the Cherubims stood on the right side of the house v. 3. 3. From the event the cloud fill'd the inward Court Ibid. 4. From the manner of conveying of the fire vers 7. A Cherubim put forth his hand tooke fire and put into the hand of him cloathed with linnen In the first vers the Majesty and greatnesse of him commands is set out 1. By the Firmament above 2. By the Cherubims underneath 3. By a throne which was of Saphir In the first Chap. 22. hath been spoken of the firmament Rachiah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to extend expand expansum because stretched out over the whole earth The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of it's strength and firmenesse not melted or changed by its motion This firmament the footstool of the Lord was over the head of the Cherubims Cherubims This word is not in the first vision Chap. 1. there they are cal'd the living creatures here Cherubims which is evidence that they are the same and may strengthen the interpretation given to be of the Angels There is a difference between the words Chap. 1.22 where it 's said the firmament upon the heads of the living creature And the words here which are the firmament that was above the head of the Cherubims there its living creature and heads here its Cherubims and head which may mind us of their onenesse and consent in judgement and operations If there be heads it s but as one living creature acts from those heads if there be Cherubims they have all but as one head Why are they cal'd Cherubims here and not living creatures as before I suppose the reason is this The former vision was at Chebar in the open field by a rivers side this was in the Temple where the Cherubims were 1 Kings 8.6 7. and so that notion suited with them there 2. In Babylon a prophane land the Prophet sees living creatures he had a generall and confus'd apprehension of them but when he is in the Temple he hath a more cleare and distinct knowledge of them Hence you have this note The Lord did more clearely make known himselfe and mysteries in the holy land then in other places Psal 76.1 In Judah is God knowne more fully and familiarly then elsewhere A vision in Babylon is not so cleare as a vision in Sion Psalm 29.9 In his Temple doth every one speake of his glory A saphir stone Jerome derives it from shaphar pulcher because these stones are faire and pleasant to the eyes Coelesti Colore conspicui sunt Ruens The Saphir notes 1. Liberty Exod. 24.10 God appeared to them with a paved work of Saphir under his feet when the Israelites were going from bondage to liberty 2. Purity therefore it s brought in a foundation stone of the new Jerusalem Rev. 21.19 3. Of chastity Cant. 5.14 Christs belly is overlaid with Saphirs and his Spouse must be chast 4. Glory greatnesse among the Aegyptians the chiefe Priests being Judges wore a Saphir about their necks these and some other particulars were spoken of in the first Chapter vers 26. Throne A Throne is a seate of Majestie and belonging to Kings and great Governours John 3.6 2 King 11.19 Neh. 3.7 and therefore 1. are call'd Kingly Dan. 5.20 and put for Kingdom Prov. 20.28 for government Heb. 1.8 2. Glorious Isa 22.23 and hence are put for Angels Col. 1.18 for heaven Acts 7.49 for great dignity Job 36.7 Here it notes a seate of judgement according to that in Psalm 122.5 There are set thrones of judgement Here was a Throne of judgement set and that of Saphir holding out the Majestie power and greatnesse of him sate in it who was in a readinesse to give out sentence against Jerusalem The Firmament Cherubims Saphire Throne are mentioned but not he sate in it that one was in it is evident from the next vers He spake unto the man cloathed c. that was hee in the Throne In the first vision one like the appearance of the Sonne of man was in the Throne and because no such appearance is here it s conceived to be Jehovah Obser 1. The Lord is King and hath Kingly power he hath a throne and Isa 66.1 Heaven is my Throne And hee sitteth King for ever Psal 29.10 He hath a double Throne 1. A throne of justice Psal 9.7 Hee hath prepared his throne for judgement and this throne is terrible Dan. 7.9 10. It 's like a fiery flame and sends out a fiery stream to scorch and consume delinquents The law is cal'd a fiery law Deut. 33.2 and the breath of him sits in this throne its fire and kindles upon those appeare before it unquencheablie 2. A throne of mercy and grace Heb. 4.16 no sinners dye before this throne they may come boldly to it and finde yea obtaine mercy and grace to help in time of need Jerusalem was at the throne of justice and coals of fire were giving out to burn her to ashes 2. His throne is the chiefest of thrones it s in the Firmament Psal 11.4 The Lords throne is in heaven it s above all thrones he hath Angels men and Dâ—vils under his command the Cherubims heads were under the firmament whereon his throne was those immortall and glorious spirits He is King of nations Jer. 10.7 Of all the earth Psal 47.7 A great King above all gods Psalm 95.3 They have their expansums over their heads of some rich stuffe which shewes their subjection to some other but it s otherwise with God he is above the expansum Hee is the blessed and only potentate the King of Kings and Lord of Lords 1 Tim. 6.15 3. The Lord who hath so glorious a throne is much more glorious himselfe his throne is saphirine very beautiful like the colour of the heavens If an earthly throne be a throne of glory as Hannah stiles it 1 Sam. 2.8 what is this
visionall throne a more perfect pattern of the throne of his glory Surely if such thrones be glorious he is in them exceeds in glory the glory of heavenly things is farre beyond the glory of terrene things and the glory of God is infinitely beyond them both he is not only glorious and that in holinesse Exod. 15.11 In name Deut. 28.5.8 Isa 33.21 In majestie Psal 145.12 But hee is glory it selfe and therefore Acts 7.1 is cal'd the God of glory Psal 24.7 The King of glory Ephes 1.17 The father of glory he that creates begets disposeth of glory must needs be glory it selfe and not only glory but excellent glory 2 Pet. 1.17 4. Note what stones God takes pleasure in not any stones but in precious ones such as Saphirs are Exod. 24.10 Vnder his feete was a paved worke of a saphir stone He walks among Saphirs The Temple was made of stones glistering stones all manner of precious stones marble stones in abundance 1 Chron. 29.2 sits in a sapharine throne Stones which are beautifull and of a heavenly colour he affects of such he makes his throne Now the Church in Scripture is call'd the throne of God Jer. 3.17 Isa 54.11 12 13. speaking of the Churches of the Gospel which are the thrones of God and Christ he saith I will lay thy stones with faire colours and thy foundations with saphirs I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones and all thy children shall be taught of the Lord. You see what stones God would have in his Temples in his Thrones not ordinary common high way stones 1 Pet. 2.5 As lively stones be ye built up a spirituall house Here 's a house a spirituall one to be made and whereof of lively stones there must be not onely life in them but livelinesse dead and dull stones are not so fit for that service stones they must be that it may be a solid building lively that it may be a spirituall and usefull building and saphirine that it may be a pure and glorious building 5. Holy and good men are not able to beare Divine excellencies in their own nature not capable of immediatenesse to God here is a Firmament a Saphir stone a throne and these but in appearance and then a voyce heard none seene Had the Lord shewed himselfe as he is Ezekiel could not have endured it the glory and majestie of God would have confounded him If God should not regard mans weaknesse and muffle up his excellencies some way or other we could have no communion or converse with God Moses himselfe is not able to behold the glory of 6. Angels and all creatures are in a readinesse to do the will of God God when he is upon judiciary designes the Cherubims were under the Firmament neare to the throne and if the Lord did but speak the word presently they were ready to execute his pleasure Psal 103.20 They doe his commandment hearkning to the voyce of his word As soone as the sound comes to them they doe it if he bid them goe and stirre up Nebuchadnezzar and the Babylonian Souldiers to come they doe it 7. The Lord is not forward to the execution of judgment here is the Lord sitting in judgement but yet they were not destroyed The Prophet hath vision after vision eates a roll full of lamentations mourning and woe sits 7. dayes at Telabib then is carried into the Plain bound dumb must pourtray Jerusalem upon a tyle lay siege to it lye upon his side 390. dayes then take a razor shave his head beard burn smite scatter bind up a third part of the haire After hath a type of a chain then is led by the Spirit to see Jerusalems sinnes After this sees the sixe slaughter-like men sent out to destroy and here the Lord is sitting in his throne and giving out judgement still against Jerusalem and all this time nothing is done VESS 2. And he spake unto the man cloathed with linnen and said goe in between the wheeles even under the Cherub and fill thy hand with coals of fire from between the Cherubims and scatter them over the City And hee went in my sight IN this verse you have 1. The speaker He that is the Lord Jehovah who was in the Throne some make it Christ 2. The party spoken to The man cloathed with linnen and who this was you heard opened in Chap. 9. vers 2. namely Christ who in regard of his offices is the servant of his father Isa 44.1 Behold my servant whom I uphold Hee had done service in marking the mourners and now was to doe it another way 3. The thing spoken or Commanded 1. Goe in betweene the wheeles even under the Cherub The wheels have been largely opened in the first Chapter the world and motions of it are set out thereby There were foure wheels by each Cherub one as appears by vers 9. Some take it thus Conceive the form of a waggon in the mids on each side two wheels the Cherubims riding in it or carrying of it two in the former part two in the hinder the Arke in the midst of it the foot-stoole of Divine Majestie and before this the Altar where the fire was and you may apprehend how the man was to goe between the wheels under the Cherub that is per enallagen numeri under the Cherubims and so to reach up his hand to the Altar and take coales This way it s easily comprehended but if wee come up close to the examination of the wheels we shall finde they were not at such a distance as here is made but one in another per angulos rectos vers 10. a wheel seem'd to be in the midst of a wheel and how the man cloathed with linnen went between them I cannot expresse but that hee did the Text affirmes and notes Christs interest in the wheels and Angels 2. Fill thy hand with coales of fire from between the Cherubims The altar was near the oracle before the Cherubims 1 King 6.22 The fire was between the Cherubims and the Cherubims above between the wheels and the man must come between both to fill his hand with coals of fire There was fire you know in the Temple on the Altar and it never went out Levit. 6.13 the fire shall ever be burning upon the Altar it shall never goe out The Jewes say of this fire that it was that Angels ladder to goe up to heaven by Ezek. 9.2 The 6. man 6. Angels stood by the brazen Altar and Judg. 13.20 The Angell appeared to Manoah and his wife ascended in the flame of the Altar Whether it was a ladder for Angels may be questioned but certainly it was a ladder to carry up their Incense and sacrifices unto God Ignis altaris erat quasi anima populi It might represent the Altar-fire of which its probable the Caldeans took and fired the Temple if not the Citie 〈◊〉 〈◊〉 〈◊〉
tender'd their service they acknowledge and adore his Majestie and expect his will his commands No creatures are too great too good or glorious to wait upon Christ in any ministrations of his Heb. 1.6 Angels and all of them wait upon and worship him and are sent forth at his pleasure to Minister to whom he pleases v. 4. 2. The Angels are desirous to know the things of God and Christ in the Church they stood but where in the house of God in the Temple They are knowing creatures but they know not all things there be mysteries in the ways of Christ that they desire to look into 1 Pet. 1.12 and Paul tels us there is wisedome made known by the Church to Principalities and powers in heavenly places Eph. 3.10 3. The Lord manifests his pleasure by signes and actions as well as by speech They stood on the right side of the house that side was North-ward towards Babylon and this signified that thence should come their destruction they had seated the Image of jealousie there which provoked God to jealousie and he stirred up the Babylonians to come out of the North and lay them wast 4. Chirst he is Lord of the Temple He went in and then the Cherubims stood then the Court was fill'd with a cloud which notes a glorious Majesty and royall presence 2 Chron. 5.13 14. The house was fill'd with a cloud so that the Priests could not stand to Minister by reason of the cloud for the glory of the Lord had fill'd the house It 's Christ who hath all to doe in the Temple when he in the dayes of his flesh came into it he thrust out all corrupters and corruptions he walks in the midst of the 7. golden Candlesticks 5. When Christ is in the Temple doing the will of his Father any part of his office then doth his glory appear now he went into the Temple about judiciary service and it was fill'd with a cloud which sets out the Majestie and glory of Christ When he preached in the Temple or Synagogues his glory appeared Never man spake like this man all his Ministrations were beautifull and glorious John 1.14 We beheld his glory his glory appeared in all his works 6. Divine glory is usually hidden up in cloudy darkenesse when Christ came into the Temple here was a glorious Majesty but a cloud presently fill'd the Court covered up the glory When God came into the Temple in Solomons dayes a cloud fil'd and covered all So Numb 16.42 A cloud covered the Tabernacle and the glory of the LORD appeared in the cloud VERS 4. Then the glory of the Lord went up from the Cherub and stood over the threshold of the house and the house was fill'd with the cloud the Court was full of the brightnesse of the Lords glory THis verse mentions the first removall of glory where we have 1. Whence the removall was from the Cherub 2. Whether it was to the threshold it stood over c. 3. The events thereupon and they are 1. The filling of the house with a cloud 2. The Court with glory 3. The sound of the Cherubims wings which is in the next verse God had his Temple at Jerusalem in the most holy place of it was the Arke and the Cherubims covering it betweene these God was said to dwell or sit because he gave out answers thence in difficult cases and there he would be worshipped The Jewes grew proud of Gods presence and because they did not glorifie him as God but set up Idols and provoked him many wayes therefore the Lord resolved to leave them and ruine them and that is the scope of the vision here The glory of the Lord. This was Christ say Expositors who was in his glorious apparition and now in the Temple but going out of it He had once before done thus gone off from the Cherub to the threshold Chap. 9.3 but was return'd again and here the second time doth it he was now in a judiciary way and would leave the Temple if they did not presently prevent it by repentance Christ standing thus upon the threshold and being upon termes of departure behinde him was the cloud that fill'd the house there was darknesse but before the Lord Christ was light and brightnesse the Court which he stood looking into was full of brightnesse of the Lords glory The glory was now gone out of the Sanctuary into the Court. Observations suitable to this verse see upon Ezek. 9.3 yet take here these following When God is about to visit his Church with some sharp judgments he gives out some evident signs and tokens thereof Obser 1. Hee was now bringing in a sad judgement upon the Jewes and their glory goes up from the Cherub to the threshold which shewed God was about some great change God testified by the Arke which Noah made that he was about some great judgement and alteration of things in the State 2. Again note that Christ with the signs of his presence is the glory of the Temple where Christ is there is glory Hagg. 2.9 The glory of this latter house shall be greater then of the former How was that when as v. 3. the glory of the latter Temple in comparison of the former was as nothing Christ should personally come into it teach in it this was more then all typicall or visionall glory and externall beauty the other had Where Christ is there is glory and where his ordinances are there is glory 3. When Christ leaves the Temple nothing but darknesse remaines when he was upon the threshold there was a cloud behind him when he goes out of the Church glory light truth goe but night darknesse come in Isa 6.4 that hee calls here a cloud there hee calls smoake and when God leaves the Church then smoak and little else is to be found in it smoak of ignorance smoak of errours smoak of divisions smoaky and false worship quickly after smoaking judgements The Churches of Asia when Christ left walking among them darknesse over-spread them and smoaky judgements consum'd them 4. The way Christ goeth is glory or glorious he goeth out of the Temple and now before his face as he stands upon the threshold in the Court is brightnesse of glory his glory goeth with him before him he leaves darknesse behind him but hath brightnesse before him His departure from his people is glorious his ways and works of judgement are glorious VERS 5. And the sound of the Cherubims wings was heard even to the utter Court as the voyce of the Almighty God when hee speaketh HHre is the 3d event upon the Lords comming to the threshold and hastning to give judgement against this City the Angels doe rejoyce at it and applaud the act of Christ which the sound of their wings imports of this verse was spoken Chap. 1.24 This sound of their wings is described 2. wayes 1. From the extent It was heard even to the utter Court which was a great distance
and when the cherubims lift up their wings to mount up from the earth the same wheels also turned not from beside them When they stood these stood and when they were lifted up these lift up themselves also for the spirit of the living God was in them IN these verses and those after the 18th you have a description of the Cherubims 1. From their faces vers 14. 2. From their actions and motions vers 14 15. 3. From the harmony between them and the wheels vers 16 17. Of these hath been spoken in the first Chapter what I finde differing from the vision there I shall most insist upon In th 14. verse it 's said every one had 4 faces this is the same with that in Chap. 1.6 and their faces agree with those vers 10. only one face is otherwise presented here then it 's there instead of the face of an Oxe you have here the face of a Cherub which is set first in order whereas the other was the 3d. This alteration hath occasioned diversity of opinions among Interpreters Some affirm that anciently they pictured the Cherubims with the face of an Oxe and that there is no difference between their faces but we find no proof of this and it is as easily denyed as affirmed Others think the vision was so that the Prophet first saw an Oxes face which he knowing cals the face of a Cherub Flavius Josephus affirms the face of a Cherub to be the face of a Bird whose likenesse God shewed to Moses in Mount-Horeb but was never seen of of men Some think that further off this face appeared as the face of an Oxe nearer at the face of a Cherub Some make this face of a Cherub to be the face of a child Rabbi David pagn in lexico Solom and the common form of picturing Cherubims hath been like a young man or boy therefore a Rabbi saith Cherub esse puerum elegantem and many are of that judgement Even Lavater he makes the face of a Cherub to be the face putri alait Cherub sounds like Recheb a Chariot and the Cherubims are call'd so 1 Chron. 28.18 And the Angels they are the Lords Chariots Psal 68.17 The chariots of God are 20000. and even thousands of Angels Psalm 18.10 He rode upon a Cherub But if we should grant that the face of a Cherub is the face of a child or young man it would be the same with the face following viz. the face of a man whereas the vision holds out distinct faces Some Expositors render is the face of an Oxe and their reason is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metathesis of the letters is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to ride to be carried in a Chariot and so they will have the word Cherub to note out ageus carrum it being proper to an Oxe or Bullock to draw they conceive here by Cherub is meant an Oxe by face of a Cherub the face of an Oxe But I finde no warrant given us to transpose letters in the words of sacred writ and thereupon to make expositions The Text saith it was the face of a Cherub and if the Spirit of God had meant the face of an Oxe he could have as easily said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive therefore that here is some differing thing intended from the face of an Oxe the former vision was in Babylon near unto the river Chebar this was in the Temple and that he might more fully understand the vision that by the living creatures were meant the Angels Here he seeth the face of a Cherub which had more glory and Majestie in it then the other faces and is therefore set first in order as before mans face was set first which was the principall what manner of face it was is not expressed only in generall the face of a Cherub and doubtlesse some speciall thing is in it not onely the making known the living creatures he saw before to be Angels but to note the had a heavenly ministration an ardent desire to doe the will of God and were restlesse till it were done One thing lyeth in our way as an objection and must be removed it 's this v. 15.20.22 it 's said it was the living creature he saw before at Chebar and that the likenesse of their faces was the same if this face of a Cherub differ from the face of an Oxe how is it the same living creature how are the faces said to be like or the same The Scripture calls that sometime the same which is neare or like unto it and tends to the same end as 1 Cor. 10.3 4. The fathers did all eate the same spirituall meat drinke the same spirituall drinke Mannah was their meat and water out of the rock was their drink these differ from the Bread and Wine in the Supper of the Lord yet because they tended to the same end and had some likenesse he calls them the same So here there was much likenesse and they tended to the same end the former faces and living creatures did and therefore he saith it was the living creature he saw before and the faces the same three differed not at all from those he saw before only one which made it not another creature nor the faces other faces There be divers questions moveable about this face of a Cherub as why it 's put off and the face of the Oxe left out whither the Prophet had in this vision only the appearance of the face of a Cherub or of an Oxe also why not some other face left out rather then that of the Oxe which are curious and needlesse I shall passe themby only one question I shall answer Qu. Why are they called Cherubims rather then Men Lyons Eagles seeing they had one face of a man one of a lyon and one of an eagle as well as of a Cherub Answ Every one had four faces and the face of a Cherub was the chief something divine and more excellent appeared in it then in the others and denominations are a praestantiori 2. It was Gods Spirit directed our Prophet to call them Cherubims what ever their faces were v. 20. 15. The 15. verse hath the Cherubims action and the Prophets declaration of his judgement touching the Cherub Their action is in these words were lifted up the English is passive but vajerommu is interpreted by Montanus others actively exaltaverunt se they lift up themselves If the English words be taken in this sense they were lifted up namely by their wings it 's in effect thus much As it 's in the 16. vers they lift up themselves by their wings and seeing their Lord going away they would follow and attend him This is the living creature The singular number here is put for the plurall creature for creatures these are the living creatures which I saw at c. This sets out the certainty of the
formerly and why should he see them again 2. They were in the Temple worshipping the Sunne with their faces towards the East and these were out of the Temple at the East gate and if it be said they might returne from their Idolatrous Sun-worship within to this Eastern gate where the Prophet now saw them we must remâ—mber that the Prophet saw those in the Sanctuary slain Chap. 9. 6. the destroying Angels were to begin at the Sanctuary and they began at the antient men which were before the house and though they were but visionally slain yet that was sufficient to keepe them from being presented to the Prophets view the second time The ground for their opinion is this It 's conceiv'd by some of the learned that the Prophet had the vision of this 11. Chap. before the 9. and 10. and therefore they read the fiâ—st verse thus the spirit had lift me up and had brought me but this is not sufficient to perswade us to be of that judgement for 1. In the vision is set out to the Prophet the order of Gods departure from them Chap. 8.4 the glory of the God of Israel was there Chap. 9.5 It went to the threshold of the house Chap. 10.4 It went up over the threshold then vers 19. It departed to the East gate after this it went to the midst of the Citie and from thence to the mountain out of the City Chap. 11.23 so that the graduall departure of the glory doth evince that this Chap. was not before the 9. and 10. but following as in order it lyes 2. The conclusion of the vision confutes that opinion for vers 24 25. it 's said that the vision went up from him that he was carried into Chaldea and that he spake to the Captives what he had seen If this Ch. were to succeed the 8. and precedâ— the 9. and 10. he had been excluded from a great part of the vision and in Chaldea before those parts had beene given in to him These 25. men were principall men and Pradus informs us from the Jewish writings that Jerusalem had 24. Divisions or Wards which were governed by 24. choise men who are in the vers cal'd Princes of the people they with the Governour of the City who is thought to be a Prince of the house of Judah and for the King considered of the Citie and State affairs and these 25. were at the East gate The Magistrates and Govâ—rnors were wont to sit in the gates and heare causes and consult of their weighty affairs Jer. 26.10 When the Princes of Judah heard these things then they came up from the Kings house unto the house of the Lord and sat downe in the Entry of the new gate of the Lords house and there they heard the accusation of Jeremiah Others think they were principall men chosen out of the two remaining Tribes 12. out of each and a President amongst them who was Ruler of the City Jaazâ—niah This Jaazaniah differs from him in Chap. 8.11 who was the sonne of Shaphan and this was the sonne of Azur whither it were that Azur mentioned Jer. 28.1 is not known that Azur was a Prophet and if a true one a helper as his name signifies Pelatiah the sonne of Benaiah The French hath it Pheltias fils de Benaiat The Tigurine reads it Pelatiahn the sonne of Benaiahu most neare the Hebrew This Benaiah might be he mentioned in 2 Chron. 31.13 who was one of the overseers for the things dedicate to the house of the Lord and so according to his name was a builder of the Lords It 's like our Prophet knew not any of the rest and therefore mentions these only and this last he names because presently he was made an example of the just judgement of God vers 13. Princes of the people That is chiefe rulers Numb 7.2 The Princes of Israel heads of the house of their Fathers who were the Princes of the Tribes and were ever them that were numbred And this was a great honour to be a Prince of the people when God will honour a man in this life he is said to set him with Princes even the Princes of his people Psal 113.8 VERS 2. These are the men that devise mischiefe HEre begins the complaint against these men and the first part of it they devise mischief 2. They give ill counsell Devise mischiefe The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply to think but excogitare to set the head and heart on work to finde out something it carries the intention of the mind with it Jer. 18.18 Come let us devise devices against Jeremie It 's the same Heb. word and they would set themselves wholly fully to devise devâ—ces they would be solicitous in it and to find out some way to mischiefe Jeremiah Perseras tresmanvaises cogitations French Bib. So the word is used Ezek. 38.10 Thou shalt thinke an evill thought The other translation hath it evill thoughts it 's spoken of Gâ—g who should have many evill thoughts against the people of God and be set upon devising evill It notes intention and solicitousnesse 1 Cor. 7.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 careth for the vulg hath it sollicitus est and Cyprian cogitat to think of a thing with care and with intention this is the word here Mischiefe Junius hath it vanity the Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things the vulgar iniquity and so the French qui present iniquitie so the Tigurine qui cogitant iniquitatem Castalio qui nefas cogitant the Hâ—b is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes all these and is well rendered mischiefe which is such evill as tends to the ruine and destruction of a State or Church such was the device of Haman against the Jewes And give wicked counsell They doe not only devise mischiefe but give it out being devised the Hebr. runs thus and counselling ill Counsell haioatzim atzah rahechrogn which the Greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castal qui malum consilium ineunt The vulgar qui tractant consilium pessimum The French traittant manvais conseil VERS 3. Which say it is not neare let us build houses THese words are variously rendered and interpreted some expound them thus many are carryed into captivity the wrath of God is over-past not near let us therefore build houses The vulgar is nonne dudum aedificatae sunt domus were not houses built long since and their meaning is this why are you troubled about the ruine of the Citie as if it should suddenly be as Ieremie that false Prophet hath said the Citie is so farre from ruining that you see long since it hath been increased the old houses stand new have been added and Jeremie is proved a lyar therefore feare not no such evill shall come upon us Nebuchadnezzar destroyed not the houses heretofore and can he doe it now but this vulgar translation suits not with the Text. The Tigurine translation is non est in propinquo
and all in earth all things in the closets in the heart Psal 139.7 Whither shall I goe from thy Spirit David could not hide himselfe from the sight and presence of Gods spirit neither can we Let us looke well therefore unto our wayes the spirit may make them known to the Prophets and servants of God 3. That men chiefe in dignity and place are for the most part corrupt Here were the 25. who bare the sway in the City and had great power all confederate in wickednesse Isa 1.10 he calls their Rulers rulers of Sodome because of their extream wickednesse and he excepts none they were generally such so Neh. 13.11 I contended with the rulers and said why is the house of God forsaken They kept away the portions of the Levites and therefore they left the house of God so vers 17. The Nobles of Judah they prophaned the Sabbath day and brought wrath upon Israel 2 Chron. 24.17 28. The Princes of Judah were all idolatrous and led Joash into idolatrous practises but they were quickly after all slain for it v. 23. John 7.48 Have any of the Rulers believed in him They were so wicked even all of them that they could make their boast have any of them believed in him No no they are not for Christ and his wayes Jer. 5.5 I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds The Prophet thought the great ones who had great obligations upon them to honour God who knew what pertein'd to worship justice that they would hearken to hâ—m but they cast off all respect subjection and obedience to the law of God they followed their owne wills lusts humours they regarded neither equity nor honesty they were farre worse then the poorer sort whom the Prophet had tryed also Luke mentions but one Judge and he was an unjust one Are not too many of the great ones among us corrupt loose and enemies to Christ and his Kingdome 4. It 's matter of mourning when those are set over others to be punishers of the wicked countenancers of the godly examples of piety vertue and should seek the good of the publique prove cleane otherwise and are actors and patrons of wickednesse the Spirit here is affected with it and affects the Prophet Sonne of man these are the men that doe so these pervert obstruct justice these encourage evill doers these sad the hearts of the godly these hinder good designes these are the men that seeke themselves that cry give give and love to have it so these be the men that pretend the good of the estate and people but are the ruine of both This was matter of griefe to heaven and earth Isa 1.10 when the Prophet had tearm'd them rulers of Sodome he complains vers 23. saying Thy Princes O Jerusalem are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow come unto them They sought themselves not the good of particulars or the publique and this troubled the Prophet and not only him but the Lord also for it follows in the next vers Therefore saith the Lord the Lord of hasts the mightie one of Israel Ah I will ease me of mine adversaries and avenge me of mine enemies God had beene wearied aâ—d grieved with them a long time and though they were many and mighty yet hee was the Lord of Hosts c. This argument did affect God much and hee was oft upon it Isa 3.12 As for my people children are their oppressors and women rule over them O my people they which lead thee cause thee to erre and destroy the way of thy path they destroyed Justice and Religion 5. There will never be wanting in any place men to devise misâ—â—â—â—â—â— In Jerusalem there were men whose hearts heads and tongues were at worke Dan. 6.7 All the Presidents of the Kingd Governours Princes Councellors Captains devised a plot against Daniel In the 8. Chap. he tels you of the 70. Antients of the 25. who had all devised and were practising mischiefe In Shushan was not wanting a Haman to devise mischiefe against the Jewes Est 8.3 Pharaoh and his Courtiers devised mischiefe against the Jewes Exod. 1. There were those devised to take away Davids life Psal 31.13 They imagined a mischievous devise Psal 21.11 No City no Kingdome was ever free from men of deceitfull wicked and mischievous devices and no time ever abounded more with such men and such devices then our times if I should say no place more then this Kingdome I should not much fail Who can reckon up the mischievous devices have been against the Estates Lawes Liberties Religion and Consciences of the people of this Kingdome Ship money was a cunning devise to dry up their estates Prerogative was cryed up to bring the lawes and liberties of the Subject downe Innovations and new Cannons were Prelaticall devices to rid you of your Religion and Consciences to make way for Popery What wicked devices have been against the Parliament against this Citie against this Kingdome what ever hath been devised for the good of all hath met with Anti-crosse devices There be those devise as strongly and speedily to ruine us as any doe to relieve us The device against Ireland was a bloody and mischievous device and bloody devices are in mens heads against us but here is the comfort Job 5.12 God disappointeth the devices of the crafty so that their hands cannot performe their enterprize They devise to undoe all but they cannot Mic. 2.1 Woe to them that devise iniquity God hath threatned and though they cannot accomplish their devices yet he will accomplish his threats Prov. 12.2 A man of wicked devices will be condemn Many of wicked devices have been amongst us and hath not the Lord condemn'd them 6. Men in place being evill they make others evill they doe not only devise mischiefe but communicate mischiefe they give and obtrude ill counsell upon others These that were in place especially Jaazaniah and Pelatiah the Princes they gave out ill counsell to the people They and such men doe the greatest hurt their power honour estates examples are prevalent with the people and when they counsell corruptly their counsell takes and infect a multitude quickly Jeroboam tels the people it was too much for them to goe up to Jerusalem that was a long journey would be very chargeable and might prove dangerous therefore he had taken a better course for them he had made Calves set them up for gods at Dan and Bethel and now they should neede to goe no further for to worship this counsell took Balack being advised by Balaam counsels the Moabitish women to entice the Israelites to folly which tooke and they drew them both to whoredome and idolatry Numb 25.12 with
said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the truâ—hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spiâ—it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so fâ—ll into that errour which is not great for one heart was another heart then that they had The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one heart Heart By it here we may understand 1. The judgement or understaâ—d ng so it s taken Ephes 4.18 heart and understanding are the same there 2. For the will and affâ—ctions so Prov. 23.26 Matth. 22.37 3. For the conscience so it s taken 1 John 3.20 One. Is taken in the word 1. For likenesse 1 Sam. 6.4 One Plague was on them all That is a like plague 2. For samenesse 2 Cor. 11.2 I have espoused you Rev. 21.21 Every Gate was of one pearle that is of the same pearle to one husband Heb 10.14 By one Offring he hath perfected for ever them that are Sanctified One is put for the same in both places 3. For that is united and makes one Gen. 11.6 Behold the People is one They were united tâ—gether as one man in the Building of Babel We may understand all here that God would unite them together as one man give them likenesse and samenesse of heart Some thinke by one heart is meant the mutuall consent to hasten to Jerusalem to build the Temple As they were one people of one language and Spirit in building Babel so these should be one People of one minde and language in rebuilding Jerusalem But if it should be confind to this sense it were no spirituall mercy and here God is promising spirituall mercies Thâ—s sense may be included but there is something beyond it We will enquire what heart was antecedently in this People which will give us light for the better understanding of this onenesse of heart 1. They had a backsliding apostatizâ—ng heart in them 1 K 18.37 Elijah prayes that their hearts may be turned back againe Jer. 5.23 This People hath a revolting and Rebellious heart Ezek. 2.3 They are cald A rebellious Nation and Ezek. 6.9 God saith he was Broken with their whorish heart which departed from him They went out from God to Idols and to false wayes of worship They walked after the imaginations of their hearts after other Gods to serrve and worship them Jer 13.10 2. They had a slippery unfaithfull heart Psal 78.8 Their spirit was not stedfast with God they were off and on no certainty in them but full of changes Hence they are sayd to gad much about to change their way Jer. 2.36 and in Isa 24.5 To change the Ordinances and in Ezek. 5.6 To change Gods judgements into wickednesse more then the Nations 3. They had a deceitfull hypocriticall heart Isa 44.20 A deceived heart hath turned him aside and Chapter 10.6 God calls them an hypocriticall Nation they pretended love and obedience to God but Jer. 3.10 Judah serv'd God fainedly in falsehood is the Hebrew their hearts were deceitfull false 4. They had a divided froward bitter heart Hos 10.2 Their heart is divided God had a peice of it and the World a peice Ezek 33.31 and their Idols a peice Ezek. 14.3 And it was contentious and froward Isa 57.17 He went on frowardly in the way of his heart They had divided hearts divided tongues and divided wayes Manasseh was against Ephraim Ephraim against Manasseh and both against Judah Now this one heart here mentioned is opposite to all these 1. God would give them one heart and that is an heart should be for himself and not for Idols an heart should not withdraw or turne back to any false wayes but cleave to himselfe onely After they came out of Babylon they never could indure Idols more God had separated their hearts from them and therefore upon their returne God promised they should take away all detestable things vers 18. 2. An heart faithfull and stedfast that should hold fast the things of God and not be given to change Hence Jer 32.39 God saith I will give them one heart and one way that they may feare me for ever Their heart shall besetled fixed in my way and never looke out and wander after other wayes 3. An honest syncere heart free from hypocricy guile and lying Zech. 8.3 Jerusalem shall be called a City of truth The inside and outside should be the same intentions words and actions should be correspondent 4. An united loving peacable heart as they shall have one God be firme to his way and syncere in that way so they shall have sweet communion together strife bitternesse Isa 11.9 They shall not hurt nor destroy in all my holy mountaine division shall not be found amongst them Isa 60.18 Violence shall no more be heard in the Land There should be much unitie much love and mutuall agreement betweene them they shâ—uld have but one heart Vnum est ens indivisum in se Vnius quidditas Scaliger Exercit. 65. Num. 2. Suarez in Metaph est essendi indivisibilitas Oâ—hers say that is one which is Indivisum a se And divisum ab omni alio Such an heart they should have an heart undivided in it selfe and divided from all things heterogeneall and of a dividing nature as God he is one simply absolutely individed in himselfe and mostly divided from every thing differing from himselfe Gal. 3.20 God is one and one is oppos'd to many so that they shal have one heart not many hearts This onenesse of heart may be considered 1. As respecting themselves and so fiâ—st as it includes the judgment and affections they shall not dissent and crosse one the other but when truth is in the understanding the affections shall close with it oft time there is much truth in the heads of men but no love to truth in their hearts 2 Thes 2.10 They received not the love of the truth the truth was revealed made love to their soules appeared very lovely and beautifully but they had no love to it John 3.19 Light is come into the World and men loved darknesse rather then light their affections closed with their own lusts and errors but it should be otherwise here they should have a heart towards truth not divided from truth 2. As it comprehends the will and conscience they shall not be one against another sometimes conscience dictates and tels men they must doe or not doe such things and their wills carry them a wrong way Rom. 1.32 their hearts told them that they did such things as are there mentioned were worthy of death yet their wills carryed them to doe those things and to delight in them So in the 18 Vers they held the truth in unrighteousnesse their consciences told them it was truth and to be obeyed but their wills were against obeying that truth so that here was not one heart in them Here the promise is Will and Conscience shall be one 3. As it looks at the intention and practice many men have one heart within and another without faire pretences but foule
intentions their actions and hearts layd together would confute one another Herod pretends to worship Christ but intends to murther him but these should have one heart within and without the same they should be inwardly and outwardly as Nathanael no guile was in his spirit in his lipps in his actions but the same heart was in all Col. 3.23 Whatsoever yee doe doe it heartily 2. As respecting God They should look at God as the onely and adequate object of their heart they should be content with him alone they should not aske counsell confide in fetch comfort from or worship any other he onely had made Covenant with that people Cor integrum in veritate solide adunatum Deoâ— toti corpori Ecclesiae and they should owne him onely for their God Moses told them long before that the Lord their God was one Lord Deut. 6.4 And Samuel told them they must serve him onely 1 Sam. 7.3 And this could not be unlesse their heart was one David who was an one-hearted man sayd Psal 62.5 My soule wait thou onely upon the Lord. 2. One heart in regard of his worship that should be pure immixt and one Zach. 14.9 In that day shall there be one Lord and his name one by Name Interpreters understand Worship and that shall be one and answerable shall be their hearts Jer. 32.39 3. In respect of others First the judgement shall be one they shall agree together in fundamentals and substantiall points of faith though there be differences in circumstantials inferences consequences and points of inferiour alloy Phil. 4.2 they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same things be of the same mind 2. Their affections towards one another Acts 4.32 The multitude of them beleeved were of one heart and of one soule By these words One heart and one soule Beza understands Summa tum in doctrina tum in voluntatibus consensio and he â—ells us that in an old Copy he had there were these words more added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no dâ—ffâ—rence or controversie amongst them they were united in judgement and affections they had common faith and common affâ—ctions they beleeved the Gospell and loved Christs truth and one another dearly 3. In their converse and practice together they should be one hearted Acts 2.46 they continued dayly wiâ—h one accord in the Temple and breaking bread from house to house In rebus omnibus agendis Ferus did eate their meat with gladnesse and singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus interprets of men sine livore their hearts were without envy or other evills they were single In this sense chiefly I conceive this one heartednesse is to be taken the union and harmony of their judgements affections and practises in spirituall things Quest When was this performed Ans Some thinke at their returne from Babylon they were one-hearted and united in their judgments affections and practises and some phrases in Scripture import it Ezra 1.5 Then rose up the cheife of the Fathers of Judah and Benjamin and the Priests and the Levites with all them whose spirit God had raysed to goe up to build the House of the LORD in Jerusalem They had the same minde and affection to that good worke to build the House of the Lord and Chap. 2.2 They came every one to his City Chap 3.11 All the people shouted with a great shout when they praysed the Lord because the Foundation of the House of the Lord was layd And Ch. 6.16 The children of Israel the Preists and the Levites and the rest of the children of the Captivity kept the Dedication of the House of God with joy These and such like passageâ— give occasion to thinke that there was a fullfilling of this truth at that time Others conclude it made good in the Apostles dayes when the Beleivers were so united as you read of Acts. 2.42.44.46 Chap. 4.32 The Beleivers yea the multitude of them were of one heart and one Soule Some are of judgement that its not yet accomplished because there were great divisions and contentions among the Churches in the Apostles times The Stick of Joseph and the Stick of Judah are not yet united they were never yet since the division made one Kingdom Vers 17 18 19 21. and therefore refer it to the calling of the Jewes when the two propheticall Mysticall sticks mentioned Ezek. 37.19.21.22.23 are united and made one Nation and have David their King ruling over them then shall there be this one heartednesse amongst them If we should put it upon the times wherein those great and glorious things spoken of Isa 60. shall be given into the Church we shall not much mistake there God saith I will make thine Officers peace and thine exactors righteousnesse violence shall no more be heard in thy Land the Lord shall be unto them an everlasting light and thy God thy glory thy people also shall be all righteous Which time I suppose may fall in with the New Jerusalem Deut. 21. in which should be no leannesse death sorrow crying or paine all things in it should be new having the glory of God Vers 4 5. Quest 2. Whether this union this one heartednesse be attaineable in this life Some judge it impossible that there should be one heartednesse in judgement affections and practice because of the difference of constitutions naturall abilities corruptions and temptations of men and unequall dispensations of grace and therefore referre it to our condition after this life Ans We must distinguish this one heartednes it s either incompleat and inchoative which is to be had in this life or compleat and consummative which is a piece of our happinesse in Heaven the Angels and Saints above injoy the same perfectly we who are here beneath have it onely in part Though there be differences in the lesser things of Religion yet we agree in the weighty things thereof and are one hearted in them and were there no possibility of being so and being more and more so the Lord would not here have promised it nor the Apostle exhorted to it 1 Pet. 3.8 Be you all of one minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sentientes consentientes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thinke the same things yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends as Gerard observes upon the place Consensionem in fidei veritate vitae sanctitate Paul 1 Cor. 1.10 prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be perfectly joyned together in the same mind and in the same judgement let there be no deficiency no redundancy but a sweet coherency as in the members of the body So Phil. 2.2 Be yee like minded having the same love being of one accord of one mind He would not onely have them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sundry other places the Apostle exhorts unto it
confiscations proscriptions and other most grievous punishments yet would not this good Emperour either force or punish the Arrians though he deadly hated them but granted unto both the Arrians and other the Catholicks their Churches and suffered them in every Towne to have two Bâ—shops of either Religion one and though at the importunate suit of the Catholick Bishops he commanded certaine Edicts to be published against the Arrians yet he was contented to have the same held in suspense and not to be put in execution as his Letters to Ambrose declare Trade Arrianis Basilicam mei namque sunt omnia juris Theodorick King of the Goths though favouring the Arrians would not yet inforce the consciences of his Subjects nor have them tormented for their Religion lest under the pretence of impiety he should have seemed to have taken the spoyle of their goods to bend their minds which could by no threats or commands be constained to bend for thus he writes unto the Senate of Rome Religionem imperare non possumus quia nemo cogitur ut credat invitus He saith also No man is to be forced the private exercise of his Religion is to be yeilded if it cannot be publickly professed without Sedition otherwise men will become Atheists and so having lost the feare of God and trod under foot Lawes and Magistrates wil practice all impieties and villanies Mr. Forbes being sent for to the King of Sweden when he was victorious and asked by him what Government he should set over Lutherans Calvinists Papists whom he had Conquered his answer was You have Conquered their bodies with ease but you will find it a hard worke to conquer mens judgements and consciences What ill effects the forcing of mens spirits brought forth you may read in that learned and judicious Treatise of Sir Simon D' Ewes intituled The Primitive practice for preserving Truth You know who sayd it in things of the mind we look for no compulsion buâ— that of light and reason He is not a loving Father but rather a step-Father who will compell his Children to eate of that meat is against their stomacks when there are variety of dishes to feed upon which are suitable to them Wise Physitians perswade doe not force their Patients to take Physick It s good to cure errours be in mens minds The conscience is not obstinate which useth meanes to know truth If God hide it from it liveth under the power of conscience and is not turbuleÌ„t and to save their soules but in Gods way James 5.19 by conversion not by compulsion by the power of the Word not the edge of the Sword this makes Hypocrites that Saints These things I speak not to make way for licentiousnesse that what ever opinions meâ— hold think say or practice they may be free but meerly that consciences truely tender may not be forced It s one thing to restraine mens practices which are Idolatrous blasphemous against pure worship the power of god inesse and peace of the State another to force men to that their judgement and consciences are against I pleaded not ever for a Toleration of all neither doe but onely that those whose lives are holy peaceable and differ in judgement from others in some things may not be forced to conforme or depart Ezek. 11.19 I will put a new Spirit within you The word Spirit notes sometimes the Soul Acts 7.59 saith Stephen Lord Jesus receive my Spirit 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit Sometimes for the heart and affections 1 K. 21.5 Why is thy Spirit so sad said Jezabel to Ahab that is why is thy heart so heavy Acts. 17.16 Paul his Spirit was stird within him when he saw their Idolatrie his affections mov'd him to speake and dispute with them Sometimes for the faculties of the soule Viz. Vnderstanding will and conscience 1 Thes 5.23 I pray God your whole Spirit and Soule and body be preserved blamelesse By whole spirit the understanding will and conscience may be meant Pro. 18.14 A wounded Spirit who can beare that is a wounded conscience Sometimes for the gifts and graces of the spirit Gal. 3.2 Received yee the Spirit by the workes of the Law or by the hearing of faith New Is in Scripture sometime that wich is totally new for matter Deut. 20.5 A new Hâ—use Judges 15.13 New wayes 1 Sam. 6.7 A new cart 1 K. 11.29 A new Garment Sometimes for that is renewed 2 Chron. 20.5 Jehoshaphat stood before the new Court that is judged to be the Preists Court renewed in its building or use after some publique prophanation so it s cal'd a new Shipp or Garment that are altred and chang'd Sometime for that is excellent and admirable Mar. 1.27 What new Doctrine is this its admirable and excellent doctrine so the New Name Rev 2.17 Chap. 3.12 That is an excellent and admirable name Sometimes for that is diverse from what it was before especially in regard of qâ—alities Mar. 16.17 They shall speake with new tongues which Acts. 2.4 are cal'd other tongues tongues which had other gifts and graces in them By new Spirit here is not meant a new Soul or faculties for substance or the inward forme of it but the same soule altered in the frame renewed in the qualities thereof it hath other excellent qualities in it which it had not before even the gifts and graces of the spirit hence it s call'd the new birth or birth of the spirit John 3.6 The new man Ephes 4.24 The new creature Gal. 6.15 Not onely faith and love mentioned Gal. 5.6 But all divine qualities man is capable of are included in this new spirit 1. The understanding is enlightned with divine light which it had not before Acts 26.18 To open the eyes and to turne them from darknesse to light The Gentiles were blind before God gave them this new spirit which brought new lights unto their mindes Ephes 4.18 Having the understanding darkned beeing alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts but when they had put on the new man vers 24. in the next Chap. vers 8. Paul saith of them Yee were sometimes darknesse but now are light in the Lord the Lord by his spirit had brought in marvailous light into their understandings and scattered their darknesses this Paul calls Gods shining into the heart 2 Cor. 4.6 John Christs giving an understanding 1 John 5.20 and Luke an opening of the understanding Luke 24.45 all which phrases as they suppose oldnesse of darkâ—esse so a renewing of the understanding with newnesse of light and this light is the light of life John 8.12 brought into the soule by the spirit of wisedome and revelation Ephes 1.17 18. 2. This new spirit hath influence into the will and alters that which in it selfe is corrupt and carryeth the soule the wrong way John 1.13 Will of the flesh is put for the whole
so that the worke shall proceed The Arminians hold that the operation of God in the conversion of a sinner or putting in this new spirit is Moralis suasio not Realis efficientia That he doth not worke immediately upon the minde and will causing us to beleive to come to Christ to live holily but onely propounds truths which is sufficient that the understanding and affections are renewed with such power of God and his grace as cannot be withstood But the will is quickned Resistibili modo that however it is sometimes renewed in the affectionate part of it yet it continues unrenewed in the willing and nilling part thereof Secundum modum libertatis That the grace of God doth nothing but accompany the will consenting that all things supposed on Gods part needfull to the co-working this new spirit and regenerating the heart yet a man may goe without it and still be as he was That this new spirit and worke of conversion depends not upon any necessary causation or infallible event from the intention or operation of God but meerly upon the will of man and so is wholly contingent and uncertaine all which are erroneous The Papists also hold that there is free will in man before he hath this new spirit which doth concurr and cooperate with God in the putting in this new spirit as an efficient cause thererof and they pronounce him Anathema Sess 6. de Justif Can. 4. in the councell of Trent that sayes the will is meerly passive in this worke Our divines hold it and not onely they but the Lord himselfe John 15.5 Without me you can doe nothing therfore al is from Christ and if it be his judgement how impious is that Cannon which puts an Anathema upon the Lord. Wee cannot make our spirits new nor any part of them Deus est causa totius entis of this new spirit of every qualitie in it and every degree of every qualitie Phil 2.13 It is God which worketh in you both to will and to doe of his good pleasure The will to have this new spirit is not from mans will but from the grace of God and that grace when it is working and entring into the will though the will of it selfe oppose it and rejects it yet because of the mighty power of God in the work and strong intention of God to effect such a worke it cannot impede the introduction and forming of this new spirit it s cal'd the circumcision of the heart and is attributed to God Deut. 30.6 It s not in the power of man to circumcise his own heart God only doth it and that he acts powerfully in this work of a new spirit see Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes and yee shall keepe my judgements and doe them Though Satan the God of this World have got possession of a man fortified himselfe in the strong holds be in man yet the Lord will bring in his spirit throw out Satan throw downe his holds and cause a man by the power of his spirit and grace to walke in contrary wayes to what he did Man in Scripture is sayd to be dead and dead men neither desire nor worke their owne resurrection John 5.25 The dead shall beare the voyce of the Sonne of God It must be a mighty and powerfull voyce which reacheth to a dead soule and fetcheth it out of that condition and when God speakes and workes efficaciously to that purpose the soule can no more withstand it then Lazarus could the call and power of Christ therefore sayth Christ John 6.37 All that the Father giveth me shall come to me They shall not prevent it by the liberty of their wills the event is infallible the causation necessary otherwise Gods election should be frustrate for if man by his free will could keep out this new spirit and null all the operations of God about the working of it what should become of his Elect his giving of men to Christ would be to no purpose Quest Whereas they say Propound suitable objects and men will take them as propound honey to a Bee Grasse or a greene Bough to a Sheep and they will receive them so let man have fit objects propounded to his understanding and will and he will then close with them and this is all is done in the worke of grace Ans 1. See how derogatory this is to the Lord that no more is given to his spirit in working then is given to Satan he propounds objects suitable to the Sons of Men and if the spirit propound Divine objects so doth Satan Gen. 3.5 Yee shall be as Gods knowing good and evill If the Devils objects be received or refused at the pleasure of mans will so shall the spirits 2. What suitablenesse is there betweene our carnall heart and the spirituall high things of God 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him men must be made spirituall before they can discerne or close with spirituall things Honey is the proper food of a Bee and grasse of a Sheepe but spirituall things are not the proper food of a Carnall heart New wine is not for old Bottles 3. If suitable objects would do it Christ propounded as suitable truths as ever any did yet the Jews were not taken with them John 6.44 not any man be he never so rationall have he never such rationall objects propounded that wil hear or can come Quest Is it not in mans power to doe ought towards the working this new spirit in himselfe it seems otherwise for the Lord saith Ezek 18 31. Make you a new heart and a new spirit Answ 1. Such phrases in Scripture import not liberty and power in man to doe such things but shew his dutie and misery that he cannot doe them Man having fallen should set himselfe in the condition God placed him first in he should cast away his siâ—s regaine that Image of God he hath lost yet all his endeavours will not reach it A man may with as much facilitie make a new sunne a new Heaven a new Earth a new World as a new heart and new spirit within himselfe David knew it and therefore pray'd Psal 51. Create in mee a cleane heart c. 2. Neyther is this command of God in vaine for the Lord gives what he commands Make you a new heart and a new spirit saith God here 's his command and in the Verse we are on it s said I wil put a new spirit within you so that when a thing is commanded us to doe which we cannot doe we are to look at the Lord to doe it who hath therefore made gratious promises to his for that purpose man is commanded to feare God Ecles 12.13 Isa 8.13 1 Pet. 2.17 and God hath promised to put his feare in his Peoples hearts Jer 32.40 I will put my feare in their hearts and they shall
but doing the will of the Lord Christ 4. It is not from mans strength but Gods grace that any walke in his statutes keepe his Ordinances and doe them I will take away the stony heart give them an heart of flesh and put a new spirit within them that they may walk keep and doe Man is a feeble impotent Creature he cannot thinke a good thought make an haire white or black and how then can he walke in the Statutes of the Lord Satan is powerfull and politick he makes strong assaults and such as that if God did not assist by his grace we should fall every moment hence those expressions of David Ps 119.5.35.36 Moses and the Covenant of works cald for obedience contributed no strength but God in Christ gives strength to do what is cal'd for Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them Heb. 13.20.21 5. Gods statutes and Ordinances are to be the Saints way to walke in and rule to walk by statutes Ordinances are cal'd wayes paths Jer. 6.16 Young men must cleanse their wayes according to the word Psal 119.9 David would have his steps ordered by the word vers 133. The word is the way to walke in and a rule to walke by we must try all spirits and doctrines by it Isa 8.20 1 Thes 5.21 1 Joh. 4.5 Acts. 17.11 All things we beleive Acts. 26.27 Ephes 2.20 John 20.31 Gal. 1.8 All things we practice 2 Tim. 3.15.17 Eccles 12.13 Mat. 28.20 What God and Christ command must we observe not what others Isa 8.11 Walk not in the wayes of this People not in the light of our owne fire Isa 50.11 Not after customes of men Acts 21.21 6. Those God reneweth by grace giveth newnes and tendernes of spirit unto he lookes they should make progresse in his wayes keepe in mind his Ordinances and doe them exactly fullfill them Deut. 6.17 You shall diligently keepe the Commadements of the Lord and his Testimonies and statutes Psal 119.4 Thou hast commanded to keepe thy precepts diligently The Hebrew is Valde greatly the Septuagint vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Nimis too much which Expressions shew that we should endeavour to the utmost to keep them God expected they should keep the Sabbath exactly Isa 58.13 And so the rest of his commands They shall be my People and I will be their God These words have two things in them 1. Gods asserting them to be his people 2. A gracious promise to be their God You have these words often mentioned in the Book of God once in Levit. 26.12 Seaven times in Jeremiah Chap. 7.23 11.4 24.7 30.22 31.1.33 32.38 Foure times in our Prophet Ezekiel Cha. 36.28 37.23.27 And here in this Vers Once in Zacharie Chap. 8.8 Twice in the new Testament 2 Cor. 6.16 Revel 21.3 In all they are 15 times set downe which intimates to us that there is great weight in them that they are of great consideration and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be my people Hebrew is they shall be to me in Populum for a People And so I will be to them Lelâ—him in Deum for a God I will shew you 1. What is imployed in these words They shall be my people 2. Whaâ— in the other I will be their Gâ—d They shall be my people 1. They shall acknow edge me to be their God they shall not owne any other God There is difference betweene knowing and acknowledging you may know such an one to be a child but not acknowledge him to be your child you may know such Townes Countries Kingdomes but not acknowledge them yours This phrase My people imports acknowledging God to be theirs Psal 48.14 This God that dwells at Jerusalem that breaks the Ships of Tarshish this God is our God for ever and ever Psal 77.13 Who is so great a God as our God Here is acknowledgement of God not onely to be great but to be their God Isa 25.9 This is our God and we have waited for him Exod. 29.45.46 I will be their God and they shall know that I am the Lord their God That is they shall acknowledge me to be so it s cald vouching God to be their God Deut. 26.17 2. They shall worship me onely Exod. 5.8 Let us goe and Sacrifice to our God not to other Gods when a people is Gods people they are possessed with apprehensions of his glory greatnesse authority over them and infinite worthinesse to be honour'd ador'd admir'd and magnified by them and will say as its Psal 95.6 Oh come let us worship c. And as its Hos 14.8 What have we to doe any more with Idols they would not meddle with the worship of the Nations their owne inventions but they would worship God and him onely Joel 2.27 1 Sam. 12.24 Psal 147.1 Rev. 19.1 3. They shall trust and rely upon me and not any other Gods or armes of flesh Hos 14.3 Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our hands you are our Gods for in thee the Fatherlesse find mercy Zeph. 3 12. Psal 9.10 4. They shall be a People unto me when God takes a people to be his they are holy unto him Deut. 7.6 Thou art an holy people unto the Lord thy God God separated them from the World and other Nations to be holy unto himselfe therefore it follows The Lord thy God hath chosen thee to be a speciall people unto himselfe Levit. 19.2 Hence they were cald an holy Nation Exod. 19.6 5. They shall hearken unto my voyce and doe my will and yeild obedience unto me Jer. 7.23 Obey my voyce and I will be your God and yee shall be my people Josh 24.18 We will serve the Lord for he is our God Deut. 6.17 Psal 50.7.81.8.13 6. They shall love me and lay out their strength for me Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Mar. 12.30 is added With all thy mind If God be ours he must have all Psa 68.28 7. They shall stand for my glory and make my name honourable Isa 43.21 This people have I formed for my selfe they shall shew forth my praise I will be their God These are gratious words and they doe import much 1. The free grace of God in pardoning their sins Jer. 31.33.34 When he speaks of being their God he tells them he will forgive their Iniquity and will remember their sin no more Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sin The word Forgiven signifieth to lift up and take away sin is a great burden when God becometh a God in mercy to a People then he takes off that great Burthen he lifâ— it up carries it quite away and it s hid out of sight and remembrance
Vers 25.28 What is that Proverbe which you have in the Land of Israel I shall open the Word Proverbe unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to beare Rule to Reigne to Excell and so a Proverbe is some notable speech which excels others and beares rule amongst men New Wine is not for old Bottles Doe men gather Grapes of Thornes Little Leaven leavens the whole lumpe Mashal signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lordly authentick sentence as the Proverbs of Solomon and such as these Viz. the Axe layd to the root of the tree Where the treasure is Sermo ad exhortationem aptus cujus per universum vitae curriculum utilitas dimanet Mich. Apostol Hesych in Lexic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius the heart will be also No man can serve two masters c. Or it s from the same root signifying to speake Similies or Parables Adagieâ— or witty sayings Hence the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Parable which you have in the Land The Gospell expressâ—s a Proverbe by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16.25 2 Pet. 2.22 And the Learned thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Scaliger L. 3. Poet censet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because its a sentence goes up and downe by the way its common amongst men or thus it may rather be so called because its praeter viam besides the common way of speaking having something mysterious darke and difficult in it The Graecians say its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech usefull for this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because cast amongst the people for their use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Camillo Paraemia est oratio obscura quae per aliam dâ—scuram significatur Suidas in Collect. having much good and moderate darknesse in it They say also its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech vaild light in a darke Lanthorne Some Proverbs are obscure and signifie somewhat else then the words seeme to expresse As the Dog is turn'd unto his owne vomit againe and the Sow that was wash'd to her wallowing in the mire 2 Pet. 2.22 So that in Ezek. 18.2 The Fathers have eaten sowre Grapes and the Childrens teeth are set on edge Some are more plaine and easie as 1 Sam. 24.13 Wickednesse proceeds from the wicked So that among us truth begets hatred flattery friends Some were wicked and false and such had this people among them that in Ezek. 18.2 The Fathers c. And that in this place are wicked Proverbs The dayes are prolonged and every vision fayleth Herein lyes the evill of this Proverbe When the Prophets at the command of God prophesied sad things threatned destruction to Jerusalem Captivity to the people c. They not willing to heare of such things All those Visions they say they have had touching the Chaldaeans comming and laying us wast they are dreames fansies they have no weight no worth no truth in them put off all by this Proverbe thus If that the Prophets prophesie be true it s not for our dayes but the dayes of those are long after for the next the second or third Generation after as the dayes are prolonged say they or if they be false as its likely what need we feare or care every vision faileth they come to nothing they are words winde and thus wickedly they put off Propheticall threats and deluded their owne soules they layd not to heart their sinnes they used not any meanes to divert Divine wrath or to secure their owne soules and that because sinfully they prolong'd or disanul'd the Prophesies That men very wicked are very secure they look for peace liberty and long life Obser 1. even when they have greatly provoked the wrath of God against them what if we have find by violence in the land by corruptions and false worship in the Church and the Prophets have thundered against us with threatening judgements yet The dayes are prolonged we shall have peace walke at liberty and fill up the number of our dayes so in Chap. 11.3 It is not neer desolation is threatned by tâ—e Prophets from Chaldea but is not near let us build houses for our delight and dwell in them securâ—ly and take a course with Jeremiah and those of his stâ—eine which thinke to trouble us Jer. 7.9.10 They did Steal murder commit adultery sweare falsely burne Incense to Baal yet came and stood in the house of God and said We are delivered to dâ—e all these abominations the meaning is though we have done such things and have been greviously threatned for them by the Prophets yet we are delivered from their threats and are well safe without fear or danger and shall goe on in our old wayes when Gods threatnings are deser'd out of mercy that men may consider repent and prevent them they thinke they will never come and so grow more secure and more sinfull Eccl 8.11 Because sentence against an evill worke is not executed speedily therefore the heart of the sons of men is fully set in them to do evil they go on more freely with more delight this makes the Lord oft to mind sinners of the dayes of his wrath Amos 4.1.2 Heare this word yee Kine of Bashan that are in the Mountaine of Samariah which oppresse the poore which crush the needy which say to their Masters bring and let us drinke They were secure and like Kine goared trod under the poorer sort and what must they heare this The Lord God hath sworn by his holynesse that loe the dayes shall come upon you that he will take you away with hookes and your posterity with fish-hookes so Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly 2. Such is the corruption of man that beeing opposed it swells higher and vents it selfe oft times blasphemously the Prophets reproved them for their sins threatned the soarest judgements for them and how did they entertaine those threatnings Because men feel not Gods hand they thinke his threatnings winde their hearts boyld against the Prophets and their Messages and they uttered it with their tongues every vision fayleth there is no truth in the Prophets nor in their visions they are lyars and their visions lyes This was not onely contumelious to the Prophets but blasphemous against the Majestie of God and the truth of his word men that live under the word if their corruptions and lusts be not weakned and mortifyed they are ripen'd strengthen'd and grow to an insufferable height Jer. 17.15 They say unto me where is the Word of the Lord let it come now Thou tellest us of the word of the Lord but it s thine owne dreame if it be the Lords let it come now and we will believe it but if not it s thine and thou art a deceiver to tell us so 2 Pet. 3.3.4 In the last dayes
treasure and pretious things those they would be sure to lay hands on Isa 56.11 They are greedy doggs which can never have enough and they are Shepheards that cannot understand they all looke to their owne way every one for his gaine from his quarter the words for Greedy in the Hâ—brew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong of soule appetite stomack they presently concoct digest whatever they take in Soules Ezek 22 25. Widows houses Matth. 23.14 It s knowne what great revenues the Popish Priests and Prophets have had in the Kingdomes under the Popish jurisdiction in King Johns days his Revenues were sixty thousand Marks and their 's seventy thousand Balaam was a false Prophet and he lov'd the wages of unrighteousnesse he would have cursed the people of God for reward if God himselfe had not withheld Numb 22. A Cardinall comming to Rome and seeing nothing but offering of moneys at the Election of a Pope sayd Ad hunc modum fiunt Pontifices Romani 4. Foxes are timerous creatures and when danger comes they runne to their holes When storms come they run to covert and shift for themselves so are false Prophets and Teachers 1 Kings 22.25 when trouble came Zedekiah fled into his holes he went from Chamber to Chamber to hide himselfe John 10.12 He that is an hireling and not the Shepheard whose owne the sheepe are not seeth the Wolfe comming leaveth the sheep and fleeth By Wolfe you may understand persecution danger when these approach and looke sternely upon the man hee fleeth nequitia semper est timida 5. The Fox runs up and downe from place to place doing mischiefe night and day Cantic 2.15 Take us the Foxes the lrttle Foxes that spoyle the Vines They ranne from Vineyard to Vineyard they spoyled the Grapes and Vines themselves so false Prophets and Teachers are like them in this they went up and downe in Israel they were at Samaria at Jerusalem Jer. 23.13 14. in Babylon Jer. 29.25 In Pauls dayes there were such who went up and downe from house to house and subverted whole houses teaching things which they ought not for filthy lucres sake Tit. 1.11 and Christ tells us of such who compasse Sea and Land to make one Proselite are not Jesuits and Priests sent into most parts of the World to make Proselites and to spoyle the tender Vines and Grapes where they are 6. The Fox keeps his nature what ever you doe to him or doe with him you may chaine him up but you cannot change him it s questioned whether he can be tam'd if he get loose he is the same againe that ever he was so false Prophets In the Desarts Bacharaboth in the ruptures and breaches of the Hedges through which the Foxes and other beasts entred into the Vineyards some think there is nothing peculiar in these words its ordinary to say the beasts of the field the birds of Heaven and so the Foxes of the Desart but Desart notes places neglected without any fence in those places the Foxes abounded were most hungry and ravening It s a sad judgement to a people Obser 1. when the Prophets degenerate and become Foxes Foxes you know are a cumber a plague to the Countrey where they live and so are false Prophets where ever they come they caused the people to erre and destroyed the way of their paths Isa 9.12 They perverted and gainsayed what the true Prophets gave in they flattered the people and concealed their sins and judgements due to them Lamen 2.14 Thy Prophets have seene vaine and foolish things for thee and they have not discovered thine iniquities to turne away thy Captivity but have seene for thee false burdens and causes of banishment Jer. 50.6 Their Shepheaâ—ds have caused them to goe astray and sobrough destruction upon them Isa 9.16 The Leaders of this people that is Prophets and Priests cause them to erre and what then They that are led of them are destroyed Jer. 12.10 Many Pastors have destroyed my Vineyard they have trodden my portion under foot Foxes destroy Lambs poultry Vines but those destroy soules Bernard sets downe many qualities of false Prophets and Teachers In vita Malachiae they love to heare rule Fastum quaestum aestimant pietatem they thinke them selves happy if they may inlarge their borders they build stately Houses love full Tables exact of the poore looke strangely or bigg upon the inferiour sort and honour great ones they either teach not or teach for their bellies such Prophets are a burden if not destruction to those they are among and when the prophets are Foxes the Princes are Lyons and Judges Wolves Zeph. 3.3 4. 2. It s matter of greife and complaint to Heaven it selfe when the Prophets are subtile coveteous cruell O Israel thy Prophets are like unto Foxes God laid it to heart to see such Prophets amongst them as sought themselves and prey'd upon the people Isa 3.12 O my people they which lead thee or call thee blessed cause thee to erre and destroy the Way of thy paths Their leaders the Preists Prophets Princes did that which affected Heaven and provoked the Lord to cry out O my people Yee have not gone up into the Gapps c. Here the Lord proceeds in accusing these Prophets and this accusation respects 1. Their duty 2. The end of their duty 1. They are accus'd first not to doe their duty and that is set downe in two metaphoricall expressions 1. They went not up into the Gapps 2. They made not up the hedge 2. Not to have minded the end of their duty which was that the people might stand in battaile in the day of the Lord. Into the Gapps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In fracturas intercisiones Aun bresches in French Cast in ruinas It s judged by diverse of the Learned that this metaphor is taken from a Seidge where the Seidgers labour to make breaches in the Fortifications and walls of the place or City beseidged and it s their duty within who have the command and power to make up those breaches and stand for the defence of the people and place where they are but the Prophets did not this when judgement came in upon the people they stood not in the breaches to divert them had he spoken before of military men I should have rested in this sence of the word but having spoken of false Prophets and here by an Apostrophe turning to them we may consider a metaphoricall warre God was out with them against them Ezek. 5.8 He was the Enemy bringing judgements upon them the people the City Religion and their Laws the walls their sins the gapps which set in wrath upon them These Prophets did not oppose the sins of the people convince them of their idolatrie oppression security hypocrisie prophanenesse c. But eyther sin'd with them or winkt at their sins and so went not up into the Gapp to keepe out the severe judgements of God from crouding in upon them they should
have cald the people to repentance declared the judgements of God to have been at hand interceded mightily with the Lord for them and if possible have prevented judgement but these things they did not Ezek. 34.4 The diseased have yee not strengthened neither have you healed that which was sick neither have you bound up that which was broken nor brought againe that which was driven away nor sought up that which was lost When the people made a Calfe and worshipped it there was a great gap made in the Law in the true worship of God and now wrath was comming out and God would have destroyed them had not Moses stood in the breach to turne away his wrath Psal 106.23 Gaps therefore are the breaches which sins make Nor made up the hedges Hebrew is Non sepivistis sepem yee have not hedged a hedge Vulgar Non apposuistis murum yee have not set up a wall against all incursions This is a metaphor taken from Gardens Orchards Vineyards and Inclosures which having hedges made about them are secure from Swine and beasts breaking into them these Prophets in stead of making hedges for their defence they made gaps for their enemy The hedge about a Church and State is Divine protection sound Doctrine pure worship holinesse of life and execution of Justice and when there is a violation of either of these the hedge is broken downe and the way to make up the hedge againe is by fasting prayer and hearty repentance these Prophets minded neither sound Doctrine pure worship holinesse of life nor cald upon authority for execution of Justice there was a generall violation of all things in the Church and State and they layd it not to heart they neither fasted prayed nor repented but increased the violations trod downe the hedge more and made the gaps wider Ezek. 22.30 I sought for a man among them that should makâ— up the hedge and stand in the gappe before me for the Land that I should not destroy it but I found none To stand in the Battaile in the day of the Lord. Their care should have been for the peoples good that when the day of the Lords fury and judgements came he should war against his people they might have been able to stand By Battaile understand not onely the Seidge they endured by the Babylonians but all â—fflictions and miseries which befell them and had the Prophets been faithfull to them the day of the Lords wrath would have been their day of repentance and so they might have stood and not fallen Obser 1. That peoples sins make way for judgements to come in upon them they break downe the wall and the hedge they make gaps and breaches they unfortifie a City unhedge the Vineyard and unarme a State Exod. 32.25 When the people had sinned Moses saw that they were naked a City now without walls an Army without Armes they lay open to the winds and stormes of Divine wrath 2 Chron. 28.19 Ahaz made Judah naked and how he transgressed sore against the Lâ—rd by his sinfull courses he brake downe the hedges and walls of protection and so made them a naked people Gods people have their hedges and fences about them Job 1.10 Hast thou not made an hedge about him and his house Isa 5.2 His Vineyard was fenced and walled Vers 5. and if they were carefull to fly sin their hedges would be without gaps their walls without holes but when they sin they make gaps and holes and the greater their sinnes the greater breaches still are made in them When David fin'd in numbring the people 2 Sam. 24. what a wide gap made he for the pestilence to come in and destroy seventy thousand When Vzzah made a breach in Gods Law by his sinne he made a gap for Judgement to come in upon himselfe Sin is a breach Isa 30.13 and ever makes way for judgments to enter Psal 89.31 32. If they breake my Statutes and keep not my Commandements then will I visit their transgression with a rod and their iniquity with stripes When they breake Gods Laws he will break them with his rods Mich. 7.13 The Land shall be desolate because of them that dwell therein for the fruit of their doings by their sinfull actions they breake the bounds and by my just judgements I will make them desolate Hos 12.1 Ephraim dayly increaseth lyes and desolation How desolation By his lyes his lying pretences and practices he makes breaches for desolation to come in Isa 42.24 Who gave Jacob for a spoyle and Israel to the Robbers Did not the Lord he against whom we have sinned For they would not walke in his wayes neither were they obedient to his Lawes 2. It s the duty of the Prophets and servants of the Lord when gapps and breaches are made to goe up into them and make them up they are to stand between the people and Gods judgements when the people had find greatly and made way for soar judgements to come in upon them Exod. 32. Moses ascends into the gapp and makes up the breach he sets upon God by prayer and uses strong arguments to dâ—vert his wrath he besought the Lord his God and said Lord Why doth thy wrath waxe hot against thy people which thou hast brought forth out of the Land of Aegypt with great power and with a mighty hand wherefore should the Aegyptians speake and say for mischeife did he bring them out to slay them in the Mountaines and to consume them from the face of the Earth Turne from thy fierce wrath and repent of this evill against thy people Remember Abraham Isaac and Israel thy servants to whom thou swearest by thine owne selfe and said'st unto them I will multiply your seed as the starrs of Heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever And the Lord repented of the evill which he thought to doe unto his people Here was a true Prophet that stood in the breach and turned away wrath It was the practice of the good Preists and Prophets to doe so Numb 16. When the people murmured made a breach for the plague to come in upon them Aaron tooke his Censer fire from the Altar put in Incense hasted into the Congregation and made an attonement for the people and stood betweene the dead and the living and stayed the plague see Deut. 9.24.25.26 When Ezekiel saw the Slaughter-men sent out to slay young and old without pitty he steps into the gapp and saith Ah Lord God wilt thou destroy all the residue of Israel Ezek. 9.8 in thy powring out thy fury upon Jerusalem Jeremiah was so frequent in the gap deprecating judgements interceding for mercy that the Lord forbids him to pray for that people Chap. 14 11. Chap. 7.16 Pray not thou for this people neyther lift up cry nor prayer for them neyther make intercession to me He usd to pray to cry to intercede 1 Sam.
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
21.8 Thine hand shall finde out all thine enemies thy right hand shall finde out those that hate thee 9. Thou shalt make them as a fiery Oven in the time of thine anger 1 Sam 5.7 His hand is soar upon us Chap. 6.3 It shall be knowne why his hand is not remooved from you God had smitten them with the Emrods and that they call the hand of God the phrase here implyes that God will in some speciall manner punish these Prophets They shall not be in the assemblie of my people Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus interprets in Secreto Vaâ—ablus in arcano the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the instructing of my people they shall not Prophesie or preach unto them their liberty and power of speaking shall be taken from them French It s ne serout plus au conseil de mon peuple They shall be no more of the counsell of my people Castalio ut in meorum concilio non sint Junius In consilio populi mei one is with C. the other with S. That with C. Notes the companie of Gods people Pisc the other with S. Notes the counsells of that company some have it Iucaetu populi mei in the company of my people This differâ—nce of interpreting the word arises from the severall significations of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a secret councell and the company of those who consult or counsell If we take it here for secret they shall not be in the secret of my people and so besides those mentioned the Chalde Paraphrast saith Non erunt in seoreto then the sense is they shall not know those secrets nor pertake of that good which I reserve for to make knowne and communicate to my people Oecolam The Targum hath it thus In occultis bonis quae reposita sunt populo non habebuntur They shall not be accounted among those secret good things which are laid up for my people Prophets were great mercies for people and God gave them out upon occasion but these should not be numbred amongst them they should be detected and have their reward This secret of Gods people is some choyce knowledge of God and his will beyond what is vulgarly knowne by men of the World Psal 25.14 The secret of the Lord is with them that feare him Prov. 3.32 His secret is with the righteous Micaiah knew the secret of the Lord touching Ahab which neither Zedekiah nor any other of the false Prophets knew 1 King 2.4 Mic. 3.7 The Lord revealeth his secret unto his servants the Prophets not to those are false and against him If we take is for assembly as the word is sometimes used in holy Writ as Jer. 6.11 I will powre out my fury upon the assemblies of young men Hence Sodalitium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super congregationem juvenum then we must inquire what assemblies are meant There were two kind of Assemblies among the Jewes First An Assembly of Elders Psal 107.32 I will praise him in the Assembly of Elders these were the Magistrates and Senators that had authority and bare rule over the people it might be the Seventy or Sanedrim bemoshab Zekenim in cathedra seniorum Secondly An Assembly of Saints Psal 89.7 God is greatly to be feared in the Assembly of Saints the Jewes were a holy people and when there were publique Congregations of them they were an Assembly of Saints To this Pradus applyes that in Psal 1 5. the ungodly shall not stand in judgment You may understand it of both Assemblies that these false Prophets should neither come amongst the Senators to sit in Councell there to consult about any matters of State or Church nor amongst the Saints they should have no communion with Gods people and this sense I like best for tbe Prophets came to Ecclesiastick meetings as appeares 2 Kings 23.2 The Prophets were present when Josiah read the Booke of the Covenant Jerem. 26.7 the Priests and Prophets heard Jeremiah in the House of the Lord. Neither shall they be written in the writing of the house of Israel What this writing of the house of Israel was search must be made Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Scripture of the house of Israel they shall not be written by Scripture some understand the Canonicall Bookes of Moses and the Prophets and will have the sense to be that the prophesies of these false prophets should not be written in or among those Books but surely it was never in the thoughts of any true prophet that the lyes and vanities of false prophets should be joyned to sacred Writ What hath the Chaffe to doe with the Wheat We must look out some other meaning of these words When it pleased the Lord to bring his people out of Aegypt he commanded them to be numbred Numb 1.2 3. The names and number of all from twenty yeares old and upwards were to be taken and when they were numbred they were to give every man a ransome for his soule unto the Lord Exod. 30.12 In like manner when they came out of Babylon they were numbred as appeares Ezra 2. and 8. Chap. Nehem. 7. Where you have the number set downe Vers 66.67 the whole Congregation together was forty two thousand three hundred and threescore besides men and Maid servants seven thousand three hundred thirty seven and two hundred forty five Singing Men and Women The Catalogues in which the names of these were writ are judged to be the writings of the house of Israel by these the Tribes were knowne preserved distinct and those were not found in the writing were displaced Nehem 7.64 These sought their Register among those that were reckoned by Genealogy but it was not found therefore were they as polluted put from the Priesthood Isa 4.3 Every one that is written among the living in Jerusalem shall be called holy He speakes of great calamity a destruction which should be upon the Jewes and few should escape but he that was left and written among the living c. All those who came to Jerusalem from the Captivity and were Citizens thereof were written in some Book Catalogue or Register which was the writing of the house of Israel and was called also the Booke of life or of the living For upon the death of a man his name was razed out of this Booke or if he did any thing unworthy the name and right of a Citizen and then he was counted as a dead man The sense of these words you may hence then take up thus Viz. These false Prophets shall be reckoned amongst the dead not the living they shall not be written in the writing of the house of Israel when they come back to Jerusalem they shall be like trees puld up and never planted againe they shall be cut off and destroyed by some soare judgement In this sense some take those words of Moses Exod. 32.32 Blot me out of thy booke which thou
thee from off the face of the Earth this yeare thou shalt dye because thou hast taught rebellion against the Lord So Hananiah the Prophet dyed the same yeare God was against Ahab and spake against him 2 Chron. 18.22 and the next tydings you heare of him is his death by the hand of the Lord Vers 33.34 So Levit. 20.3 I will set my face against that man and will cut him off If Gods face be against a man he will put forth his hand to destroy that man from before his face and Chap. 26.17 I will set my face against you and yee shall be slaine before their enemies Ananias and Saphira had God against them for their wilfull lying and presently his hand was upon them Acts 5. Gods judgements are cal'd his hand 1 Pet. 5 6. his mighty hand and if that fall upon any it will break them to pieces 3. The fruits of Gods displeasure are very grievous First they are shut out from the assemblies of Gods people they shall have no communion with the Saints those are deare to God All Davids delight was in them Psal 16.3 and when he was a little put by comming at the Assemblies of Gods people how did it trouble and afflict him Psal 42.1 2 3 4. As the Hart panteth after the water braâ—kes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God My teares have been my meat day and night while they continually say unto me Where is thy God When I remember these things I pâ—wre out my soule in me for I had gone with the multitude I went with them to the house of God So in the 84. Psalme how did he long for communion with God and his people in the Sanctuary his soule longed and fainted for the Courts of the Lord his heart and flesh cryed out for the living God Vers 2. he counted a day in the Lords Courts better then a thousand he had rather be a doore keeper there then a favorite in Sauls house David knew there was much good to be had in the assemblies of Gods people and therefore he prized them so and was impatient of absence from them In the assemblies men have communion with God there his glory is seen Psal 29.9 In his Temple doth every one speake of his glory Psal 68.24 They have seene thy goings O God in the Sanctuary There his wisedome his power his mercy his truth his glory are evidenced the treasures of his grace opened and dispensed spirituall life begotten and maintained drooping soules are comforted raysed ravished there we admire adore magnifie and glorifie God there we heare of our duty towards God and man there we have fellowship with the Saints interest in their affections gifts graces counsels comforts admonitions exhortations and prayers in the Assemblies of Gods people you have the presence of God of Christ the spirit and the Angels 1 Cor. 11.10 and what a soar judgement is it to be shut out from these assemblies blesse God for your liberties be thankfull for all the good you have in the Assemblies and walke so that you may honour truth and the God of Assemblies 4. Many that in their owne and the Worlds esteeme goe for true Prophets Saints will be in Gods time discovered to be Lyars Hypocrites false themselves thinke and others also that they are written in the writing of the house of Israel in the Book of life but their names were never there The Jewes sayd they were Abrahams seed God their Father but they were found false they were of their Father the Devill VERS 10 11 12 13 14 15 16. Because even because they have seduced my people saying Peace and there was no peace and one built up a wall and loe others dawbed it with untempered morter Say unto them that dawb it with untempered morter that it shall fall there shall be an overflowing showre and yee O great Hail-stones shall fall and a stormy wind shall rent it Loe when the wall is falne shall it not be sayd unto you Where is the daubing wherewith yee have daubed it Therefore thus saith the Lord God I will even rent it with a stormy wind in my fury and there shall be an overflowing showre in mine anger and great Hailestones in my fury to consume it So will I breake downe the wall that yee have daubed with untempered morter and bring it downe to the ground so that the foundation thereof shall be discovered and it shall fall and yee shall be consumed in the midst thereof and yee shall know that I am the Lord. Thus will I accomplish my wrath upon the Wall and upon them that have daubed it with untempered morter and will say unto you The Wall is no more nor they that daubed it To wit the Prophets of Israel which prophesie concerning Jerusalem and which see visions of peace for her and there is no peace saith the Lord God THE words before you present to us two things 1. The sinne of the false Prophets Viz. Seduction They have seduced my people and the manner how by saying peace by building and daubing a Wall with untempered morter Vers 10. 2. Gods proceedings with them and their Wall he will send a storme overthrow their Wall shame and confound them in the following Verses Because even because Hebrew is For that even for that the words are doubled and so emphaticall the like you have in Levit. 26.43 Because even because they despised my judgements Seduced Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil errare fecerunt have caused to erre Vulgar is deceperint have deceived French Qu' ils out deceu mon peuple but causing to erre sets out the sense of the word more fully 2 Chron. 33.9 Manasseh made Judah and the Inhabitants of Jerusalem to erre the false Prophets seduced him and he seduced them seduction is when men are led aside from the right way and upon false suggestions are carryed into a wrong way beleeve lyes and practice answerably Amos 2.4 Their lyes caused them to erre after the which their Fathers have walked Saying Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus because it preserves things Psal 37.11 The meeke shall delight themselves in the abundance of peace places persons intire whereas Warre wasts and consumes all Peace among the Hebrewes notes freedome from Warre tumults a quiet condition of life and all kind of outward happinesse therefore the Jewes when they wish happinesse to a man they wish him peace These Prophets told them in Babylon that they should have liberty and quick returne and their hearts desire in the Land of Judea they told those there that they should not need to feare Nebuchadnezzar or any forces of his they should live in safety be fat and flourishing wanting nothing One built up a Wall The word for one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste or ipse Junius hic
he or this man Jerome will have this bee or one to be meant of God who by his Law and Prophets built them a Wall but had God built the Wall he would not have spoken against it as here he doth Some understand the people but there is no sufficient ground for that The Lord here is reproving the false Prophets for seducing the people not the people for seducing the Prophets its unlikely therefore that the people should build a wall By one or he we conceive is meant some chiefe one amongst the false Prophets Zedekiah was a chiefe one among Ahabs false Prophets such was Hananiah Jer. 28. and Shemaiah Jer. 29.31 whom our Prophet may intend for this Shemaiah was in Babylon he prophesied false things sent Letters to all the people at Jerusalem and caused them to trust in a lye or one may be taken indefinitely Built a Wall This is a metaphoricall expression borrowed from builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wall of no worth weake and shaken with every blast such an one as a Foxe might break downe as they sayd Neh. 4.3 who make walls about their houses to secure and strengthen them from danger Jerusalem had a wall about it which was a great defence unto it This wall was some false prophesie or doctrine given out unto the people which caused them to be secure Jeremiah had prophesied of the comming of Nebuchadnezzar the destruction of the Temple and City seventy years Captivity that so he might awaken this people bring them to repentance and prevent such judgements but some one or other of the false Prophets prophesied the contrary Jer. 29.8 9. they had some in Babylon who built a wall there telling them that they should shortly returne againe to Jerusalem and quieted the spirits of those in Captivity they had some at Jerusalem who built a wall there and caused them to trust in vaine things Vers 21. There was Ahab the Sonne of Kolaiah and Zedekiah the Sonne of Maaseiah which prophesied a lye unto them in the name of the Lord Either Nebuchadnezzar will not come or if he doe you will have helpe from Aegypt Their false and lying prophesies wherein the people trusted was the wall they built the prophesie of peace was the foundation of this wall and the arguments they used the Brick to build it up So that hereupon the people feared not any danger humbled not themselves for their sins but became secure and confident that all should be well which made Jeremiah say Chap. 6.14 They have healed the hurt of the daughter of my people slightly saying peace peace Jeremiah had threatned judgements to them for their sins wounded them by his Prophesies but they healed the wounds by crying Peace peace And loe others daubed it Other Prophets with their faire words and false pretences justified what the former had sayd when some chiefe false Prophet had prophesied of peace the rest who were inferiour would second him The word for daubed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover plaister over or anoint and so the Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they anoynt it French Les autres la maconnoyent Mason or Playster it Gast trullissant they trowel'd it these false Prophets were like Masons and Carpenters who build deceitfully and use their Art and utmost skill to make such worke seeme goodly and beautifull With untempered Morter Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders insulso with that which is unsavory Piscator Polanus Junius inepto with that is foolish the Vulgar luto absq paleis with Morter which hath no Straw Chaffe Hâ—ire or binding thing mixt with it You know there must be something mingled with Loame or Lyme which men use in buildings if they will build to purpose but these built with untempered Morter and this Morter was their flattering false weake reasons and pretences they used to keep the people in security withall Ezek. 22.28 Her Prophets have daubed them with untempered Morter seeing vanity and divining lyes unto them saying Thus saith the Lord God when the Lord hath not spoken There was no truth and so no strength in what they sayd all was their owne and so Lutum sine firmitate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Casuro with that which is about to fall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek in Kirker is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 11 Vers it s sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall fall An overflowing showre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great showres will try Buildings specially walis that are of untempered Morter this overflowing showre was the Chaldean Army Isa 59.19 The enemy shall come in like a flood Isa 8.7 8. The Lord bringeth upon them the waters of the River strong and many even the King of Assyria and all his glory he shall overflow and goe over he shall reach unto the neck Jer 47.2 Behold waters ryse up out of the North and shall be an overflowing flood and shall overflow the Land and all that is therein the City and them that dwell therein Great Hailestones Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones of the Haile this word Elgabis is onely mentioned in this Prophet and but thrice in this Vers 13. and Chap. 26.22 and its great haile the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones to throw against a rock Vulgar Lapides per grandes and these may note out the chiefe men in the Army or the whole Army who should be as stones of great halle to shake this mud wall of theirs The word is a compound word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crystallus Job 28.18 no mention shall be made of Corall or of Pearles the word in Hebrew for Pearles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Shindler interprets a Crystall and Montanus Vnio Now because hailestones are like unto Crystall and Pearle therefore the word is here used and El added to it to shew what strong hailestones God would send A stormy winde shall rent it Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventus turbinum these words you have in the first Chap. 4. rendred a whirlewinde where they were opened unto you such an expression you have in Isa 25.4 The blast of the terrible ones is as a storme against the wall By these metaphoricall words he sets out the wrath of God by the Chaldean Army which should be as tempestuous raine haile and wind and the Scripture is frequent in this metaphor when it would make knowne to us the indignation of the Lord as you may observe Isa 21.1.29.6 Jerem. 23.19 Chap. 30.19 Isa 17.13 The Foundations thereof shall be revealed There shall not a stone be left upon a stone of this building the Foundation of this wall built up and dawbed with untempered morter shal be discover'd God would detect the falshood of their Prophesies the vanity of all their arguments wlies and wayes
the wind and weather tryes their buildings the Prophets here goe under the notion of builders and they had made their building and God would trye it Nebuchadnezzar with all his Forces should come like an overflowing showre great strong hailestones a stormy wind and if their wall could stand then and their morter endure it would be evident that they were wise builders had made a firme wall 1 Cor 3.13 Every mans worke shall be made manifest and the fire shall try every mans worke of what sort it is the work here is interpreted of Doctrines and Opinions taught and held they shall be tryed by fire either of affliction or of the spirit the Word of God 8. God hath variety of ways and meanes to try mens works he hath showres hailestones winds 9. It s impossible for false Prophets to avoyd the judgements of God they and their worke must suffer see what is said in the 15. and 16. Verses I will accomplish my wrath upon the wall and upon them that have dawbed it to wit the Prophets of Israel Gods judgements against them are sudden irressistible and unavoidable they are likned to showres hailestones and stormy winds which come suddenly assault strongly and cannot be avoyded and God saith in the 13 Vers He will rend their wall and worke in anger and fury if he will rend who can preserve if he will teare in pieces who shall deliver Psal 50.22 10. What ever Doctrines Opinions Tenets false Teachers and Prophets doe deliver to scatter among the people shall come to nought They built a wall dawbed it with untempered morter but Vers 11. Say unto them it shall fall God had determined the ruine of this wall of all the false prophesies they had delivered the Doctrines of men are w ndy unstable and vanishing things Acts 5.36 37 38. Gamaliel tells of one Theudas who boasted that he was somebody a Prophet and vented his owne opinions amongst them and drew four hundred men after him and this false Prophet with his prophesies and followers were scattered ruined and brought to nought after him Judas of Galilee drew away much people with his perswasions and pretences and he perished and those obeyed him were dispersed and then presents to the Councill where he was speaking the Apostles and their Doctrine saying Refraine from these men and let them alone for if this counsâ—ll or this worke be of men it will come to nought you have seen the end of Theudas and Judas of their Counsels Opinions and works they being from men are fallen with the men but if they had been of God they would have stood as he speakes of the Apostles Doctrine if it be of God yee cannot overthrow it Men may venture build upon Divine truths they have a Divine arme to support them but humane Opinions Doctrines if we confide in we shall greatly be deceiv'd they and we shall fall together Bâ—by on you know was supported by false Docteines fals worship fals Government fals Miracles and lying wonders as you may observe in the Revel and Chap. 18.2 you heare Babylon the great is fallen is fallen and Rev. 19.20 The Beast was taken and with him the false Prophets that is the Pope and his Clergy they desired and endeavoured the standing of their Kingdome but being upon a false foundation it fell Psa 112.10 The desire of the wicked shall perish not onely their desires but Doctrines Prophesies endeavours shall perish 11. False Prophets and Teachers shall be discovered and they and their worship exposed to laughter and scorne When the wall is fallen shall it not be sayd unto you Where is the dawbing wherewith yee have dawbed it you have made a goodly Wall such an one as could not indure a showre yee are Imposters have deceived us and others thus should they be detected and derided There were many false Prophets in Ahabs dayes they were great with Jezabel and Ahab and made use of their power to cut off the true Prophets but Elijah calls them forth to a Sacrifice some eight hundred and fifty of them where they were discovered to be Lyars Seducers and laughed to scorne before all the people 1 Kings 18. those Prophets bade Ahab goe up to Ramoth-Gilead and prosper how ashamed were they when Ahab was slaine and the Soldiers returned with losse of their King and the day what cause had these Prophets to blush when God brought Nebuchadnezzar to beseidge the City when the walls were broken downe and they discovered to be false Prophets and their foundation with which they upheld the hope of this people to be lyes flatteries and false Divinations VERS 17 18 19 20 21 22 23. Likewise thou Son of man set thy face against the daughters of thy people which Prophesie out of their owne heart and prophesie thou against them And say Thus saith the Lord God Woe to the Women that sow Pillows to all armeholes and make Kerchiefs upon the head of every Stature to hunt soules will yee hunt the soules of my people and will yee save the soules alive that come unto you And will yee pollute me among my people for handfâ—ls of Barley and for pieces of bread to slay the soules that should not dye and to save the soules alive that should not live by your lying to my people that heare your lyes Wherefore thus saith the Lord God Behold I am against your pillowes wherewith yee there hunt the soules to make them flye and I will teare them from your armes and will let the soules goe even the soules that yee hunt to make them flye Your Kercheifs also will I teare and deliver my people out of your hand and they shall be no more in your hand to be hunted and yee shall know that I am the Lord. Because with lyes yee have made the heart of the righteous sad whom I have not made sad and strengthened the hands of the wicked that he should not returne from his wicked way by promising him life Therefore yee shall see no more vanity nor Divine divinations for I will deliver my people out of your hand and yee shall know that I am the Lord. WEE are now come to the second part of the Chapter which is a Prophesie against Women Prophetesses and here as before you have their judgements and the sins layd downe causing those judgements The judgements are in the 17 18 20 21. 23. Verses the sins moving God to be against them and to proceed so with them are in the 17 18 19 22. 23. Verses the judgements and sins are intermingled in the severall Verses In Israel had been some true Prophetesses as Deborah and Huldab now there were many falâ—e Prophetess s and the Prophet is commanded to turne his speech against them Set thy face against Once before you had this phrase Chap. 4.3 where the Prophet was to set his face against Jerusalem here it is against the Women be thou an adversary unto them and prophesie against them
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.
oppression in Scripture sense is murther 348. layes a Land desolate 490 Ordinances are the ornaments and glory of a people 89 90. Men may have them without God in them 158. Keepe mine Ordinances of that phrase and what it imports 453 P Paines must be great to finde out great evills 164 Parents sins ruine children 251 Patience The Lord will not alwayes beare with sinners 204. his patience exceeding great 271. 477 Peace what it notes 540. wicked men are peaceless 114. it may be sought too late 115 Pelatiah of the name 330. his death and Questions resolved concerning him 355. 360 People They shall be my people what the words implie 458 459. God marries a people to himselfe 462. great happines to have God ours ibid. t is free grace any are his 463. those are Gods have encouragement to askes 464. People easily misted 528 529 Pithom and Pethah what they expresse 360 Pitty arguments of pitty 249 250. God deales gently with his 268 269 Place God oft smites sinners in the place where they sin'd 253 Pompe 108. not to be confided in 110 Prayer forced is faithlesse 199. Prayer for others 261. Sinnes may be such as God will not heare prayer 267 268 and why 268 269 Preparations endeavours not seconded by God come to nought 63 Presence it s a great evill when God takes away the signes of his presence 123 Pride precedes destruction 51 52. the cause of mans going from God 167 Princes are chiefe Rulers 330. are to ease burdens 483. else God hath burdens for them 484. cannot escape judgements 485 486 Priviledge no priviledge exempts a sinning people from judgement 37. 61 Priviledges no plea. 288 Promises of God shall be performed 396 505. onely to some 465 Prophets they are prayed sued to in streights 122. 137. if not heard when men are at ease they shall miss of help from them in trouble ibid. Prophets privie to what God does 288. acted by the Spirit 335 336. prophesie why twice mentioned 343. for new acts of prophesie now influx of Spirit 345 346. Prophets were to deale particularly with sinners 346 347. Of Ezekiels prophecying some doubts cleered 355. to 360. God lookes what entertainment they have 401. God puts them oft upon troublesome service 489. Prophets were to make knowne dark things 490. False Prophets have cunning wayes to prevaile 501. their visions false and flattering 501 502. make men secure 503. events distinguish Prophets 503. Prophecying of their own hearts what it is 510. false Prophets why called Prophets ibid. judgement denounced against them 511. false Prophets described 511 512. false Prophets in the Churh no new thing 512 513. who are true Prophets who false 513. what comes from false Prophets is worthless 514. the folly of false Prophets ibid. wee is their portion 515. liken'd to Foxes from 515. to 519. a sad judgement when Prophets become Foxes 519. its a griefe to heaven 520. Prophets are to stand in the gap 523 524. failing in their dutie makes people fall 526 true Prophets had two things 527. the impudency of false Prophets 528. they seduce people 528 529. the Lord is against them 535. severall things that make the Lord against them 536. Prophets true in mens esteeme may be false in Gods 538. false Prophets liken'd to Masons Carpenters 452. A doubt Cleer'd out of Jer. 4.10.544 to 546. false Prophets seed people with vaine hopes 346. to please men an argument of false teachers 546 547. their Prophâ—â—â—es seem to have much strength 547. false Prophets strengthen each other 548. Prophets what is their own is weake 548 549. their work is to make known truth 549 550. God will try their works 550. by variety of wayes ibid. false Prophets cannot avoyd judgements ibid. what they deliver shall come to nought 551. and themselves discovered 551 552. women of old prophesied 554 555. Satan troubled the Church us with false prophets so with false prophetesses 560 those are false that flatter 561. false Prophesies are snares ibid. false Prophets cannot performe what they promise ibid. they profane Gods Name ibid. make merchandize of truth ibid. they curse whom God blesses 562. Gods proceeding against them ibid. Women and men Teachers are subtill to seduce 563. Gods people may be taken with their errours 563 564. their doctrines prejudice both the godly and wicked 564. God hath his times to deliver his people from them 565 Providence acts in all things 303. dubiously 306. much glory and beauty in the works of providence 310 Proverb the word opened 492 493 Purpose intentions to please God oft prove provocations 183 Punishment God punisheth in the things men sinne 75. God punisheth because men doe wickedly 354. God Just in his punishing 467 R Rebellion rebellious house what 475 Regeneration see New Spirit Religion to be fetcht from Christ and the Apostles 176. not to be forced 422. to 424 Remembring of God what is in it 12 13. to be put in minde of the sâ—me things an advantage 320 Repentance true penitents are affected with and loath themselves for their sinnes 22. Scripture-expressions concerning repentance 22 23. notes of true repentance 23 24 Repetitions are not in vaine 32. they awaken 43 Robbing 99 Rod. 48 49 Ruine of things in themselves 52 53 the neerer dâ—struction the more all things are out of order 155 Rulers for the most pâ—rt wicked 366. its matter of mourning 337. being evill make others evill 338 339. secure ibid. S Sackcloath 73 Saints are Câ—rists treasure 233. God their Sanctuary 385. shewes them kindnesse in all places 386. seeming Saints will be discovered 538 Salvation Few saved 231 Samenes how a thing like may be called the same 317 Sanctum Sanctorum 174. Sanctuary 247. 378. the holinesse of a place averts not Gods wrath 253. Sanctuary a place of refuge 379. Gods presence there 380. acceptance there ibâ—d helpe from thence 381. why cald a little Sanctuary 381 Saphire whence derived and what it notes 279 Scoffing provokes God greatly 343. examples of scâ—ffers 343 344. 361. their judgements momentaneous 360 Scripture shâ—ns multiplying of words 345. vid. Word Season Things done in season are acceptable to God 299 Secret of God is amongst his people 532 Secure Great ones greatly secure 339. Security an epidemicall disease brings judgement impartially 484 Seduction what 540. seducing of the people provokes God 549 Segullah what it noteth 641 Self a great let to divine things 148. self-seeking matter of mourning 337. selveishness undoes 413 Seperation what justifi able 373 374 Shame what 73 â—â—es two things 74 Sigâ—eâ— Gâ—d manifests his pleasure by signes 291 when â—isits with judgements gives signes 293. set thee for a signe what sign fies 479 Sin the evill in iâ— 24. it weakens 60. its the life of the wicked 61 Sinners smitten in what thâ—y offâ—nd with 131 there are degrees of sins 158. sin discover'd by degrees 159 Crlâ—sh sin in the concâ—ption 175 sin to be measured not by man but Gods account 179 sin no light
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern