first Cherub went thither went all the rest but the Text will not indulge this interpretation for it 's said they went upon their four sides that is into the severall ways their sides were towards and so could not follow one another Others understand by head the Cherub design'd to each wheele as vers Caput cujusque so Pisc renders the word 9. the four wheels were by the Cherubims One wheele by one Cherub and another wheel by another Cherub so that every wheel had his head that is his Cherub and whither that head looked thither went that wheele but we may ascend some-what higher and make the head either he sate in the Throne and spake to the man cloathed with linnen or the spirit who guided the motions both in the living creatures and the wheels Ch. 1.12.20 whither the spirit was to goe they went Here the Spirit was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or first mover and I conceive there is no danger in putting it higher then the Cherubims Obser 1. The motions of all inferiour things are directed by a superior Head which is over them they move not when and whether they lift but as their Head will have them be the Head the Cherubims the Spirit or Jehovah It 's the head regulates and orders them they cannot move of themselves they goe whether the Head looks whither the Spirit will have them goe when the Lord commands The body of man goes that way and then when the head will have it and so it 's with all wheels all creatures their motions are at the Lord will have them If Angels move the wheels the Spirit and the Lord move the Angels and they cannot but make such motions and commotions in the world If there be great winds tempests wars bitter divisions falshood and treachery plundering burning oppression c. the wheels move that way their head looks and follow their head a superiour guide leads them If they break some raise others if their motions be swift dangerous bloody they are moved by one is over them 2. That the wheels are constant in and intent too their motions appointed they turn not as they goe they keep on their way and it 's twice mentioned they turned not as they went they followed their head they turned not as they went Which double mentioning of their not turning sets out their intentnesse upon their way and work and that wee should take speciall notice of it because we think the wheels may move otherwise and other ways but they cannot the Lord sits in the Chariot commanding the wheels what way and how to move the Spirit is in them and carries them on the Cherubims are by and help forward the motions so that the wheels must oppose the Angels and God himselfe if they move otherwise then they doe they cannot stop their motions much lesse turn their motions The 12. verse tels you of their eyenesse body backs hands wings wheels Bodie In the Hebrew it's flesh Some expound Vulg. corpus earum all said here of the wheels both Jerome and others by body or flesh they understand the bulke of the wheeles by backes the rings about the wheels so they are call'd Chap. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew word is backs By hand and wings they mean the spokes of the wheeles which extend themselves like hands feathers from the gnavestock to the circumference By the wheele some intend the Globe or Gnavestock in the midst in which is the Axletree Others the whole Chariot and the only reason I find given is this He had spoken immediately before of the wheels and after in this verse is mention of them and why the Cherubims should be brought in here seemeth not so reasonable But it 's not so harsh as to expound flesh hands and wings of the wheels and we know that he had spoken not long before of the Cherubims vers 9. And if head refer to the Cherubims as some make it then they are spoken of in the 11. vers immediately before this and if because eyes were given to the wheels in the 1. Chapter and not to the Cherubims therefore here they must be confin'd to the wheels upon the same ground Their hands and wings because they are given to the Cherubims in the 1. Chapter and not to the wheels must here be confin'd to the Cherubims I doe therefore fall in with them who doe refer Body Backs Hands Wings unto the Cherubims which in these visions doe more properly belong to the Cherubims then to the wheels Full of eyes round about Here is a difference from that in the 1. Chap. vers 18. It 's said there the Rings were full of eyes here that all even wheels and Cherubims were full of eyes and he that sate in the Throne even the Lord he is full of eyes Obser 1. That the motions of causes and creatures here below are not casuall or disorderly the wheels and Cherubims are full of eyes they see and know their way the worke they have to doe the place they are to goe unto the eye of providence is in every creature and every motion Things appeare to us very casuall and disorderly but there be eyes in the wheels no motion of them is injudicious or out of course If these eyes were blind sleepy vitiated or shut then there would be strange motions just ground of complaint but the eyes of Providence are ever open they slumber not they are not corrupted with any vitious humours they see clearly and distinctly and in what ever they are as they are in all wheels publique or private little or great they make the motions judicious and orderly When things fall out contrary or besides your expectations you say they are mischances but you are mistaken In Sea or Land affairs in Martiall Magisteriall or Ministeriall yea domestick affairs what ever falls out is an act of Providence surprizing or sinking of ships disappointment of Counsels defeating of Armies escape of Prisoners interception of Letters firing of Towns drownings selfe-murtherings divisions of brethren clandestine marriages abortions divorces the eyes of Providence are in them all and heavens intentions are accomplished in them 2. There is much glory and beauty in the workes of Divine Providence all the wheels and Cherubims are full of eyes the wheels have eyes round about not in one place but in every place the Cherubims their bodies backs hands and wings are full of eyes And Rev. 4.8 They are full of eyes within they are inwardly and outwardly glorious beautifull Mans eyes adde not so much beauty and glory to his face as these eyes do to the works of God in the world The Peacocks train which is full of eyes how beautifull and glorious is it yet farre short of the beauty and glory is in Gods government of the world When the Queen of Sheba saw so much wisdome in a man so much glory and beauty in the order of his house
hast written take away my life thou are now wroth with thy people about to slay them Lord forgive them spare them else destroy me and blot my name out of the Book thou hast written as our practice is This sense I condemne not but something more some Interpreters finde in the words this Writing of the house of Israel they interpret the Book of life in which the names of all true Israelites were written Phil. 4.3 Whose names are in the Book of life Dan. 12 1. Every one that should be found written in the Booke Luke 10.20 there is mention of names written in Heaven Revel 13.8 It s cald the Lambs Book of life so Revel 21.27 Contrary to this is writing their names in the earth Jer. 17.13 Those depart from the Lord shall be written in the earth The meaning then of the words must be of this nature these false Prophets thinke themselves to be my servants that their names are in my Book they say the Lord hath sent them that they have my spirit doe declare my will and honour me much among my people and you thinke them also happy men that their names are written in Heaven that if any be saved they shall but they neither are nor shall be ever written in any Book accounted among my faithfull ones they are Hypocrites shall be discovered and discarded for ever In Psal 69.28 you have such an expression Let them be blotted out of the Book of the living and not be written in the Book of the righteous There were many who appeared to others to be written in the Booke of life but the Prophet prayes rhat the Lord would make it evident some way or other that they were not there Here the Scripture speakes Ad sensum opinionem hominum non ad veritatem rei God blots men out of the Book of life when he declares by some dealings of his with them that they are not accepted of him here Gods hand should be upon them they should not be among his people have communion with them or him in any Ordinance of his and this was evidence they were not in his Book in that they should not come into the Land of Canaan that they should not be written in the writing of the house of Israel Neither shall they enter into the Land of Israel This is the third particular judgement The Land of Israel hath many Eulogies in Scripture The Jewes were as dead men when they were in Babylon Ezek. 37.10.12 it s cal'd The Land of the living Psal 27.13 David had fainted but that he hoped to see the goodnesse of the Lord in the Land of the living People that lived in other Lands were dead men they had deafe dumbe dead gods and deadly worship but the Jewes had the living God their God and lively worship Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Land of uprightnesse Psal 143.10 Where were the best Lawes that ever Nation had A Land of delight for so the Hebrew is Dan. 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Land which was the glory of all Lands Ezek. 20.6 The Land of Immanuel Isa 8.8 Where Immanuel was promised borne lived preached wrought his miracles and shewed his glory into this Land must not they come they prophesied that within a few yeares all should returne into this Land but Ezekiel from the Lord tells them that after seventy yeares they shall not return into their Countrey nor enter into Heaven whereof this was a type Captivity was a little death and to be in a Land of dead ones was another death and never to enjoy the Land of the living nor the living God this was the sting of death It was lawfull for strangers to come into the Lâ—nd of Israel 2 Chro. 2.17 there were an hundred fifty three thousand six hundred at once in the Land and yet these Prophets might not come in The Lord is against evill Prophets Obser 1. and that is a dreadfull thing There are severall things which makes God to be against them 1. They abuse his Name and Authority saying The Lord sent them Vers 6. If any man should abuse the Name of a Prince of Parliament and say they sent them to speake or doe any thing and they did not what injury were this unto them how would they take it much more is it a wrong to the Lord who is greater then they 2. Their Prophesies are lyes vanity the thoughts of their owne heads and conceptions of their owne hearts Vers 2 3 7. and so contrary to the truths of God 3. They prejudice the designe of God by the true Prophets By them the Lord made knowne his displeasure against the wayes of sinners convinced them of the evill of their doings and drew them to repentance Jer. 25.3 4 5. the Prophets sayd Turne from the evill of your doings and dwell in the Land but the false Prophets discredited them disparaged their prophesies and cryed peace 4 They deceived the people with their falshoods filled them with vaine hopes Ver. 6. and so strengthened in them their evill wayes and incouraged them to their owne destruction 5. They grieved the spirits of the godly they made their hearts ake as the false prophetesses did Vers 22. They made the hearts of the righteous sad 6. They were evill themselves Jer. 23.11 Both Prophet and Priest are prophane yea in my house have I found their wickednes saith the Lord they corrupted the worshippe of GOD with their inventions God had cause enough to be against them it is very sad yea dreadfull to have God against one I that know the secrets of all hearts I that am holy and hate all sin I that keep an exact account of all their wayes I that am infinitely just and must punish all wicked ones I that am infinitely powerfull and can destroy with an everlasting destruction I even I am against you Rom. 8.31 If God be for us who can be against us When God is for a man all is safe who ever attempts to hurt David had many against him Psal 118.10 All Nations compassed me about 12. They compassed me about like Bees they swarmed about him and had their stings ready thrust out to sting him to death but he had God with him for him and therefore saith Vers 14. The Lord is my strength and song and is become my salvation but had God been against David one of those Bees would have been his death who ever the Lord is against hath many enemies and few friends all in Heaven all in Earth are against that man 2 Those Prophets or people the Lord is against he puts forth his power to punish Behold I am against you and my hand shall be upon you Jer. 28.15 16 17. God was against that false Prophet Hananiah and his hand was quickly upon him Heare saith Jeremiah unto him the Lord hath not sent thee but thou makest this people trust in a lye therefore thus saith the Lord Behold I will cast
the faithfulnesse of God in his Word and his infinite love in Christ 3. What God doth in the world he doth to fulfill his word the providences now extant are accomplishmēts of the word of God in Prophesies Promises 3. The Lord will not leave his Word what ever it be unaccomplished They shall know that I have not sayd in vaine I would doe this evill that I would afflict them A word is in vaine when it s not fulfilled inefficaciously fulfilled or unseasonably fulfilled none of all these befall the Word of God threats or promises Isa 55.11 The word that 's gone forth of my mouth shall not returne to me voyd but it shall accomplish that which I please it shall prosper in the thing whereto I sent it If God give out a word for Warres for destruction of Cities Kingdomes Churches for carrying into Captivity that word shall take place and be effectuall Zech. 1.6 My words and my statutes did they not take hold of your Fathes They overtooke them and Arrested them CHAP. VI. 11. Thus saith the Lord God Smite with thine hand and stampe with thy foot and say Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by the Pestilence 12. Hee that is farre off shall dye of the Pestilence and hee that is neer shall fall by the Sword and hee that remaineth and is besieged shall dye by the Famine thus will I accomplish my fury upon them 13. Thou shall yee know that I am the Lord when their slaine men shall be among their Idols round about their Altars upon every high Hill in all the tops of the Mountaines and under every greene Tree and under every thick Oake the place where they did offer sweet savour to all their Idols 14. So will I stretch out mine hand upon them and make the Land desolate yea more desolate them the Wildernesse towards Diblath in all their habitations and they shall know that I am the LORD HERE is the third part of the Prophesie which sets out the great griefe they should have for the sore Judgements of God upon them which Judgements are againe mentioned Sword Famine Pestilence Desolation In the 11 Verse their griefe is set out by Symbolicall expressions as Smiting with the hand stamping with the foote and crying Alasse And the cause of these First their sins Secondly their punishments Smite with thine hand and stampe with thy foot such Gestures have been used in contrary cases as well in great Joy as in great Griefe Ezek. 25.6 Because thou hast clapped thine hands and stamped with thy feet and rejoyced in heart with all thy despight against the Land of Israel It s spoken of Ammon who used those Gestures in an Insulting way against the Jewes but in this place these Gestures declare their unspeakable griefe for their sinnes and judgements and were usuall in case of sorrow Jer. 31.19 The Prophet brings in Ephraim repenting and that is a Declaration of it I smote upon my thigh and was ashamed and when God would bring terrour upon his people he bids the Prophet Smite upon his thigh Ezek. 21.12 Sometime in their griefe they did smite upon their thigh sometimes the brest sometimes the other hand Smite thine hands together So Balack did Numb 24.10 sometimes the head Homer hath it often Lib. 3. Tuscul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smote on his thigh And Tully mentions among other kinds of mourning their smiting of the cheeks their brest their thigh their head Stampe with thy foot In cases of great and suddaine griefe men use to stamp upon the Earth Odyss l. 6. Homer speaking of Irus about drawing of Teeth saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stampt the earth with his foot And Cicero in Bruto saith Nulla pedum supplosio There was no stamping with the feet Alas In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint and Theodotian renders it Euge and make it a note of rejoycing and exalting because Idols were destroyed and Gods Judgements executed but it s upon mistake of Ach for Heach which is Euge but Ach is alwayes a note of griefe and that exposition of theirs suits not with the subject matter which is Sinne and Judgement It s well rendred by Jerome Heu and by our Translation Alas a word constantly used to note griefe Josh 7.7 Israel fell before Ai Joshua rends his Cloaths fell on the earth and cryed Alas O Lord God c. Joel 1.15 Amos 5.16 Revel 18.10 In cases of great sorrow they used this word These outward signes of sorrow are commended that the people might be awakened out of their security that they might be more affected with the calamities were comming and their sinnes that hastened such calamities upon them words are transient and leave little impression but visible signes worke more strongly affect more deeply and draw the spirits of beholders into a Sympathy Obser God would have those are his to mourne for the sinnes and judgements are comming upon a Land and people for them the Prophet must Smite with the hand stampe with the foot and cry alas for all the evill abominations of the house of Israel and for their calamities Some doe mourne for calamities few for sinnes of the people but here their sinnes come in first and afflicts the Prophets spirit most the Judgements afterwards Psal 119.136 Rivers of water runne downe mine eyes because they keepe not thy Law And ver 158. I beheld the transgressours and was grieved It s safe doe it Ezek. 9.4 Goe through Jerusalem and set a marke upon the foreheads of them that sigh and cry for all the abominations 1 Cor. 5.2 The Apostle blam'd them that they did not mourn for the incestuous Corinthians Ver. 12. Of these sore Judgements hath been formerly spoken in the fifth Chapter that there is no escaping them and of Gods accomplishing his fury he would beare no longer but utterly destroy them Obser 1 1. That God doth often punish men where they sinne Ver. 13. Their slaine should be among their Altars Idols in the place where they offered their sweet savour Sennacherib was slain in the house of his God Nisroch as he was worshipping Isa 37.38 2. That Idolatry and false Worship is costly They offer sweet savour every where to all their Idols they think nothing too much for their false way the sweet Incence was very costly and only for Gods use not their owne houses yet their Idols shall have it men will part with much this way Isa 46.6 They lavish Gold out of the Bag c. Wildernesse towards Diblath Vers 14. Some make it to be the same with Riblah in the 2 Kings 25.6 and Jer. 34.5 Mentioned also in Numb 34.11 This may well be Munster following Rabbi David saith is put for Riblah because of the likenesse of ד and ד in the Hebrew tongue and Jerome conceives it is the same with Riblah
which was a City in the Land of Hamath where Pharaoh put Jehoahaz in bonds 2 Kings 23.33 In the borders of the Moabites neer the Wildernesse spoken of in Deut. 8.15 a great and fearfull Wildernesse full of fiery Serpents and Scorpions where was drought and no water God would make their Land not onely desolate and desolate like this Wildernesse but more desolate I will stretch out my hand upon them There is difference between Gods stretching out his hand to a people and upon a people The first notes invitation to repentance Isa 65.2 I have stretched out my hands all they day unto a Rebellious people The second notes smiting punishing destroying Isa 5.25 The anger of the Lord is kindled against his people and he hath stretched forth his hand against them and hath smitten them Jer. 51.25 Behold I am against thee O destroying mountaine and I will stretch out mine hand upon thee c. Vpon and Against notes the same thing When Gods hand is upon a Land or people it s against them and so the phrase oft runs Jer. 15.6 Thou art gene backward therefore will I stretch out my hand against thee and will destroy thee See Exod. 3.20 The sins of the people lay wast the Land they fell to Idolatry and so God stretched out his hand upon the Land and layd it waste This people were so degenerate corrupted besotted with their owne wayes that they understood little of Gods they fell to the sins of the Nations and those sins in a speciall manner stupifie All sin doth it but Idolatry and false Worship most hence Jer 10.14 speaking of such sinners he saith Every man is brutish in his knowledge Idolaters know not God how he is provoked by their wayes What foolish doings it is to goe out from God therefore in this Chapter its four times They shall know that I am the Lord 7.10.13.14 CHAP. VII 1 Moreover the Word of the Lord came unto me saying 2. Also thou Sonne of man thus saith the Lord God unto the Land of Israel An end the end is come upon the four corners of the Land 3. Now is the end come upon thee and I will send mine anger upon thee and will judge thee according to thy wayes and will recompence upon thee all thy abominations 4. And mine eye shall not spare thee neither will I have pity but I will recompense thy wayes upon thee and thine abominations shall be in the midst of thee and yee shall know that I am the LORD THIS Chapter as the former is Propheticall of the destruction of the Jewes and of their Land First In it is a denuntiation of their totall Ruâ—â— in the 2 3 5 6 7 10 11 12 13 verses Secondly In â—he rest of the Chapters is a Declaration of their calamities and the causes thereof Of the first Verse hath been formerly spoken and likewise of The Sonne of man and most things 〈◊〉 se Verses In the second Verse the Prophet is in geâ—â—â—â—ll acquainted with the mind of GOD towards Israel and in the two next more specially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. Also thou Sonne of man The Hebrew is And thou O Sonne of man Here is a Nominative case absolute without reference to any thing the like you have Psal 41.12 As for mee thou upholdest me in mine integrity The Hebrew is and I in the Nominative Thou upholdest me Ego in integritate supportasti me Zech. 7.5 Did you fast at all unto mee even to mee this last mee is Ego Jeiunasti mihi ego saith the Originall Eccles 2.15 As it happeneth to the Foole so it happeneth even to me Secundum eventum stulti etiam ego eveniet mihi Such Hebraismes you have 1 Sam. 25.24 Gen. 27.24 and in Isa 11.10 Psal 11.4 you have Nominative Cases put absolute as Thou here in the Text and it serves to quicken up the Prophets spirit and to put him into a readinesse of Prophesying And then Ezekiel attend prophesie Vnto the Land of Israel or concerning the Land of Israel It s not spoken of all the Tribes Ten were gone long before into Captivity but by a Synechdoche of the Tribe of Judah which yet remained undestroyed An end the end is come The word End is doubled and mentioned againe in the third Verse Now is the end repeated in the sixth Verse An end is come the end is come these repetitions are not in vaine they set out First the zeale intention and speed of the speaker Secondly the evidence certain y and weight of the thing spoken of Thirdly they serve to make the deeper impression End notes destruction yea a generall destruction Gen. 6.13 The End of all flesh is come God would bring a Flood upon the whole Earth take away all flesh and this is cal'd the End of all So here God had dealt mercifully with them formerly but now he would be severe and make an end of them Vpon the four Corners of the Land Hebrew is Wings which metaphorically expresses the parts of the Land Wings are extensive things and the parts of Judea that extended from Jerusalem East West North South are called the Wings or Corners thereof and the end should come not onely upon the extreame parts of the Land but the whole Land Vpon all their Cities Habitations and Quarters from one end to the other What our Prophet calls here the four Corners or Wings of the Land Christ cals Mat. 24.31 the 4 winds they shall gather his Elect from the four winds or quarters of the World Obser 1 That Kingdomes and Churches have their periods they may continue for some hundreds of yeares but at length they expire the Kingdome and Church of Judah flourished many years from Saul their first King to Zadekiah their last were 480 yeares but then you see an end is come the end is come an end of the State an end of their Church an end of all comforts of all glory and greatnesse The Assyrian Persian Grecian and Roman Monarchies had their ends their glory was layd in the dust after it had dazeled the Worlds eyes a few yeares Wisedome strength greatnesse riches were found in them but neither any or all of these preserved them from seeing corruption The seven famous Churches in Asia are gone and since that time many other Churches and Kingdomes have been ruined Is not an end comming if not come upon many Kingdomes at this day let Germany Denmarke Ireland speake No State no Church no condition under the Sunne is everlasting all have their changes and their ends Psal 119.96 I have seene an end of all perfection but thy Commandement is exceeding broad There is nothing in the World so firme perfect lasting bus it's subject to corruption Kingdomes are subject to Warres Plagues Famines Treacheries which ruine them Churches are subject to Errors Heresies Schismes corruptions prophanesse which ruine them And all other things have principles of destruction in themselves which bring them to an end within the
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
they wanted not Men Means Munition Horses Chariots Spears Shields they had but hearts they had not no courage to fight with their Adversaries to stand for Religion their Countrey liberty or lives Observ 1 That when God is wrath all preparations and attempts are in vaine They blow the Trumpet make ready for Warre and none stirs to goe forth and what is the reason the wrath of God is upon the whole multitude God was not with them to counsell to encourage them to prosper their attempts and so nothing came of all Humane endeavours sinke when they are not sâ—conded by God aeconomicall and politicall affaires fall to the earth when they are not upheld by heaven Psal 127.1 Except the Lord build the house they labour in vaine that build it 'T is not man and wife can build up a family without God This the Elders knew that said to Boaz Ruth 4.11 The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel So except the Lord keepe the City the watchmen watch but in vaine Let Cities States Kindoms have many watch-men let them be faithfull and industrious yet if God watch not more then they doe more then they all is lost Cities have been suddenly surprized Kingdoms over-run notwithstanding all the art vigilancy and industry of men It s not the Counsell Militia Magistracy Ministry of a City or Kingdom that can secure them if Gods wrath be upon them Observ 2 2. That it 's a dreadfull evill when the heart and spirit of a people is taken away Here was danger calling to arme and goe forth but none went forth they were heartlesse unspirited men It 's a great mercy among other necessaries to Warre to have men of valour If there be money armes skill men and not courage all is nothing When Goliah defied the Armies of Israel 1 Sam. 17.10 11. They were dismayed their hearts failed within them and had not God put courage into David all Israel had lain under the reproach of one Philistine It 's observable in Scripture that in Judah were many valiant men 2 Sam. 24.9 There were 500000. such in Davids days In Abijah's days there was an Army of 400000. valiant chosen men 1 Chron. 13.3 In Asa's dayes was an Army of 580000. out of Judah and Benjamine and all of them were mighty men of valour 2 Chron. 14.8 In Ahaz dayes were 120000. valiant men of Judah slaine in one day 2 Chron 28.6 The men of Judah were famous for their valour yet now there were no valiant men left there were none had hearts to goe forth and give the enemie battle The promise was that one of them should chase a thousand and two put ten thousand to flight Deut. 32.30 The meaning is they should mightily prevail in battle this was in case they provok'd not God against them And therefore it follows except their Rock had sold them and the Lord had shut them up if it were come to that then they should be faint-hearted and feeble and so was it now God their Rock was against them he had sold them into the hands of the Chaldeans and shut up their spirits and the strong were become as tow Isa 1.31 They were heartlesse headlesse armlesse none durst oppose the stout and proud adversary God hath variety of wayes to frustrate the endeavors of men and one among other and of the saddest nature is to unspirit men It 's a wonderful judgement when the wisdome of the wise doth perish when the understanding of the prudent is hid Isa 29.14 And it 's as heavy strange a judgement when the mettle and courage of valiant Souldiers in time of neede is not to be found The Germans were a warlike people and Lavat observes that after the Councel of Constance their spirits failed them there they dealt unfaithfully with Husse and after cruelly and shamefully they put him to death and attempting to bring the Bohemians to the old way of worship they were easily overcome and sometimes fled at the sight of their enemies Observ 3 3. Apprehension of Divine wrath discern'd and approaching dispirits strong men there were without doubt many strongmen in Judah as at other times but they were without spirit their sins had stirred up God to bring the Northern Force upon them Nebuchadnezzar with all his Forces they were now entring their land ready to sit down before Jerusalem and they saw now the sad threats of the Prophets fulfilling God even fighting against them and this sunk their guilty hearts Deut. 32.25 Terrour within shall destroy the young man The young men that are full of blood spirits lively even terrour within shall destroy them Their guilt wil not only unspirit them but unlife them Job 15.20 The wicked man travaileth with paine all his dayes He hath prickings stingings within And vers 24. Trouble and anguish shall make him affraid they shall prevail against him as a King ready to the battle There is power in these to destroy a sinner as in a King arm'd attended with a multitude of Souldiers to ruine his wounded his flying adversaries Jeremie knew the power of Divine wrath and therefore prays Chap. 17.17 Be not thou a terrour unto me thou art my hope in the day of evill Hee feared left hee that was his hope should be his terrour the day of evill awakens sleepy guilty dead works and then God before trusted in becoms dreadfull look well to your hearts and consciences get off the guilt upon them and get out the filth in them Heb. 9.14 The blood of Christ doth purge the conscience from dead works That is all sins and all guilt which works death and binds over to death but that 's not all they lie as dead things in the soule and upon occasion revive have their resurrection and slay us anew CHAP. VII 15. The sword is without and the pestilence and the famine within hee that is in the field shall dye with the sword and hee that is in the City famine and pestilence shall devour him OF Sword Famine Pestilence I have formerly spoken God hath these Judgements in his hand and can let them out when and where he pleases and when Gods publique Judgments are abroad there is no safety for sinners in their Cities in the Fields God will pursue them though they flie and slay them though they be never so stout He will not only scare them with these but he will destroy them by these CHAP. VII 16. But they that esacaped of them shall escape and shall be on the mountaines like doves of the valleys all of them mourning every one for his iniquity 17. All hands shall bee feeble and all knees shall bee weake as water 18. They shall also gird themselves with sack-cloath and horrour shall cover them and shame shall be upon all faces and baldnesse upon all their heads 19. They shall cast their silver in the streets and their gold shall be
by them 4. That they were disappointed now and could not bribe the Chaldeans with all their Estates to spare them they regarded not Gold Isa 13.7 Hence the Chaldee renders that in Prov. 11.4 Riches profit not A Lye profits not Riches are lying and deceitfull things they disappoint and this wounded them 5. They were so smitten with feare distraction and blindnesse that they saw not what to doe with their Wealth but threw it away they doe not carry it away 6. That what they had laboured hard for kept with difficulty priz'd so high must now in a moment be parted with and thrown away 7. That all opportunities were now lost of doing good to their friends or others with their Estates 8. That they should be exposed to more shame scorne misery and be more sensible of the same then those that never had any Estates like one that hath warme cloathes and being stript of them is more affected with the cold then Beggers that feels it every day 9. That they had not sought the eternall good of their soules with their Estates but sin'd with them and made way for a dreadfull account 10. And lastly that their lives were in the greater danger the more wealthy they were Riches invite enemies to plunder Jerem. 49.31 Fat Cattell are neerest the slaughter Wealthy men are called Fatt men they are filled and fatted with their great Estates and the wrath of God came first upon them Psal 78.31 Judges 3.29 It was their Gold that caused the Jewes bellyes to be ript when the Romans tooke Jerusalem Obser 3 3. Note here the folly of covetousnesse men tainted with that sinne lay up wealth for they know not whom for their Enemies the Jewes were a covetous people Mich. 2.2 Isa 57.17 They were generally given to covetousnesse even great and small Jer. 6.13 8.10 Their eyes and hearts were for nought but Covetousnesse Jer. 22.17 Wealth was the onely object of their eyes and Idolls of their hearts they had treasures but God could give tbem away to Spoylers Jer. 15.13 Yea all their Treasures Jer. 17.3 Little did these covetous Jews thinke that the Babylonians should be inriched with their lâ—bours wealth and treasures they had vexed their heads hearts and hands to get Houses and Vineyards banks of Silver and Gold and now meere strangers men their soules hated must possesse their desirable things and fill their pockets with their Treasures this misery is upon all men that they cannot foresee who shall enjoy what they get and therefore it should prevaile with men to labour lesse for the creature seeing they work for they know not whom It may be a Babylonian some bloody Cavalier Idolatrous Papist or bitter Enemy to God and his Saints some one he never saw exchang'd a word with had any reference unto and what thou hast been twenty or thirty yeares in gathering he shall possesse in one houre David Psal 39.6 brands this practice with vanity and disquietment of spirit Surely every man disquiets himselfe in vaine and why He layes up riches and knowes not who shall gather them who shall be owner and take them into his custody Solomon upon this ground hated his labour in pursuite of the creature because he knew not whether the man came after him should be a wise man or a foole Eccles 2.18 19. You know neither the man nor his qualities who shall come after you and why will you disquiet your selves for you know not whom wise men or fooles Saints or Devils You will say its for your Children If so they are either godly or ungodly if godly they have wealth enough God is their portion he will blesse their endeavours and provide sufficiencies if ungodly a little is enough if not too much for them But you are not sure to leave your estates to your Children nor to keep them your selves remember Thieves and Robbers are in the Land and if you labour all day for Thieves at night what folly will this be 4. Abuse of our Estates defiles them and brings the wrath of God upon them their Silver and Gold they had hoarded up confided in maintained their pride lusts Idolatry withall that must be separated as an unclean thing Levit. 14.55 The Leprosie defiled Garments Houses and sinne defiles persons whole Estates when men divert their Estates otherwise and to other ends then God hath appointed them they wrong the creature imbondage it to their owne lusts they defile it and bring the curse of God upon it Isa 24.5 6. The earth is defiled under the Inhabitants thereof because they have transgressed the Lawes changed the Ordinances broken the everlasting Covenant Therefore hath the curse devoured the earth and they that dwell therein are dosolate Their sinne defiled the Land and fruit of it and brought the curse of God upon all When Adam and Eve put the fruit of the Tree to another use then God appointed they then brought the curse upon themselves and the whole Earth Jer. 15.13 Thy Substance and thy Treasures will I give to the spoyle and that for all thy sinnes If you would not have your substance defiled and cursed take heed of abusing it 1. First acknowledge all you have to be the Lords you are Stewards not Owners Hos 2.9 God cals it his Corne and Wine c. not only receive them as from God but acknowledge them to be the Lords 2. Labour to see much of God in your Estates most look at the outside the glasse the gally-pot not at what is within God is in the creatures Rom. 1.20 3. Make use of all truths you heare about the insufficiency and emptinesse of the Creatures say here is much Silver Gold Bread but I live not by these but the blessing of God these are nothing without him 4. Worke up your hearts nearer to God by them Estates should be as Ladders and Mountaines when you are on them you goe up towards Heaven and when at the top you are nearest Heaven 5. Have your eyes ever upon some thing better then your Estates unto which make your Estates servicable 6. Lay out your Estates for God his Worship Cause the Publique the Spirituall good of your Families and Friends reliefe of the poor It s Christs direction Lay not up Treasures but lay out give and it shall be given you c. 7. Meditate oft upon that Scripture Come give account of thy Stewardship Luke 16.2 as you do of your Silver and Gold CHAP. VII 20. As for the beauty of his ornament he set it in Majesty but they made the Images of their abominations and of their detestable things therein therefore have I set it farre from them 21. And I will give it into the hand of the stranger for a prey and to the wicked of the Earth for a spoyle and they shall pollute it 22. My face will I turne also from them and they shall pollute my secret place for the Robbers shall enter into it and defile it IN these Verses comes
their hands as being their owne 1 Cor. 7.30 Let them that buy be as if they possessed not Possessors look upon things as their own and to continue with them here by the Chaldeans possessing their houses is closely pointed out the 70. yeares captivity all which time the land and habitations left should be in the Chaldeans power I will also make the pomp of the strong to cease What ever lifts up and causes the spirits of men to swell it is Pomp so the word is used Jer. 12.5 In the swelling of Jordan when the waters increased and made the River swell over its bancks which Jordan alwayes did in harvest time Josh 3.15 Strong or Potent mâ—n whence great ones are called Potentates their riches attendance honours places allyances and the like doe make them proud stately selfe-confident but their pomp power magnificence excellency shall all cease and come to nothing It 's not their Armes or Armour their big lookes insolent speeches rich attire honourable Titles or any thing wherein they glory that shall advantage them be it their Souldiery their strong and stout men their pomp shall cease I will crush their Crests and bring them low Pintus understands it of Zedekiah and the Nobles of Jerusalem Their holy places shall be defiled The holy places were the Court the Temple and the holyest of all some refer these words to personâ— and not to places and read them thus They shall see prophaned defiled which sanctifie them noting the Priests who sanctified the people by their offerings and prayers for them they sh uld not be regarded as Priests of the highest God but because they had dealt deceitfully with the people corrupted the Covenant of Levi therfore they should be slain as other persons or led into captivity with them Others read the words thus They shall inherit their holy places the Chaldeans shall come and take possession of them because it 's said here Their holy places and not Mine Theod. Lavat It 's conceiv'd by some that these were Chappels or oratories which they had made in severall places in or neer to their houses and consecrated to God Obser 1 That God can use the worst of men to accomplish his holy designes and execute his righteous judgements The Chaldeans he brings to afflict chain and captive the Jewes Wicked men have wicked ends answerable principles and mediums to attain those ends Isa 10.7 But they are as staves and rode in the hand of God with which hee corrects hypocriticall Nations vers 5.6 They are Gods sword Gods hand Psalm 17.13 14. and he knows how to use both to effect his own pleasure and to execute judgements upon sinners and that without sin Hath not God brought in and set on worke the worst of men among us What Miscreants Blasphemers Plagues Vermine what Aegyptians Chaldeans and bloody mercilesse wretches have wee doing mischief in this Land men that justifie Chaldeans that are skilfull to shed blood to cheat a Nation of its God and Religion to betray and undoe Kingdomes many wonder such vile wretches should live and have a being upon the earth many are troubled that God uses such filth and scum to doe him any service but we must know that there is use of Thistles Scorpions and Serpents and God would not use such men if there were not good to be done by them Isa 10.12 It shall come to passe that when the Lord hath performed his whole worke upon Mount Zion on Hierusalem I will punish the fruit of the stout heart of the King of Assyria and the glory of his high lookes 2. That houses lands and good things of this world wee should not much seeke after seeing they may fall into the hands of the worst men I will bring the worst of the Heathen and they shall possesse your houses All they had gotten fell into the hands of Chaldeans 3. That no external excellency or pomp is to be confided in God will make the pomp of the strong to cease policy power riches honours strength of Armies are not pillars of brasse to confide in they are glasse mettall soon broken and blowne away by the breath of the Lord when he is in a way of wrath Nebuchadnezzar was a proud Tyrant that with his plundering made the world a wildernesse Isa 14.17 That exceeded most Princes of the world in greatnesse in Kingdomes tributary Princes honour strength of Souldiers c. See in vers 11. what is said of him Thy pompe is brought down to the grave 12. How art thou fallen from heaven O Lucifer sonne of the morning how art thou cut down to the ground which didst weaken the Nations So for Aegypt that abounded in horses Isa 31.1 and trusted in their strength Ezek. 30.18 The pomp of her strength shall cease in her And Chap. 32.12 By the swords of the mighty will I cause thy multitude to fall They shall spoil the pomp of Aegypt and all the multitude thereof shall be destroyâ—d God would destroy them with a great destruction and then mercy should come in then neither the foote of man nor beast should trouble them any more then would the Lord make their waters deepe and make their rivers run like oyle ver 13.14 Neither Babylonish nor Aegyptian pomp endure long God makes the arrogancy of the proud to cease and layes low the haughtinesse of the terrible Isa 13.11 This God hath done lately before our eyes Victory at York 2. of July 1644. he hath made the pomp of the strong to cease there were the Potentates of the Earth Honours Riches Strength Arms Horses what ever might make them pompous was with them great hopes and hearts they had they looked for the day and thought not only the North but the South should be theirs not Yorke but London yea England to be theirs but they are disappointed their honour is laid in the dust their pomp ceaseth Wee may say according to that in Zech. 11.2.3 Howle Fir-tree for the Cedars are fallen the mighty are spoiled howle O ye Oaks of Bashan for the forrest of the vintage is come downe their strength and comforts are abated There is a voyce of the howling of the Shepheards that is Princes which should feed and seek the good of the people for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoyled The ceasing of their pomp should be the beginning of our praise Psal 98.1 O sing unto the Lord a new song for hee hath done marvellous things his right hand and his holy arme hath gotten him the victory We may sing with Moses Exo. 15.6 7. Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee Thou sentest forth thy wrath which consumed them as stubble And with David Ps 136.1 2 3 4. O give thankes unto the
upon them they seeke peace from heaven and earth in their prosperity they regarded neither God nor man but when both were against them then they sue they seek for peace at their hands Wen Herods displeasure was upon the Tyrians and Sidonians they sought for peace at his hands Acts 12.20 and Hos 5. In their afflictions they wil seeke meearly and earnestly too Jer. 11.14 They cry in their trouble and saith the Lord I will not heare them in the time that they cry unto me for their trouble 3. That States may seek too late for peace with God man they may defer so long that their seeking may be in vain their endeavours frustrate and hopes disappointed they shall seeke peace and there shall be none neither God nor man will give in any peace The date of mercy was out the door of hope that therfore Jer. 12.12 God tels them the spoilers were come the sword devouring and no flesh should have peace neither young nor old though they sought it earnestly In stead of peace they should be in travell as one with child their hands should be upon their loyneâ— their faces pale and cry out Alasse for that day Jer. 30.5 6 7. The time was come that God had taken peace from the Land Jer. 16.5 I have taken away my peace from this people even loving kindnesse and mercies God had taken it away and now it was too late for them to seek after it too hard for them to bring back or any friend they had If they looked that Jeremie who was a Prophet acquainted with interessed in God should do it he was forbidden to pray for them Jer. 14.11 Pray not for this people for their good If he prayed against them God would hear him but not if for them It would be sin in him so to do if they looked for others that they had better thoughts of then Ieremie Gods tels them that if they had as good men as Noah Daniel Iob who were acquainted with great afflictions could pray very powerfully being precious men righteous perfect desirable as Gods testimony is of them yet they should not help them with their prayers at all Ezek. 14.14 Nay if they should set upon fasting and praying themselves God would not heare or give in any peace Ier. 14.12 When they fast I will not heare their cry and when they offer burnt offerings and an oblation I will not accept them but I will consume them They beg peace I will send the sword They aske bread I will send a famine They desire health I will bring the pestilence and these shall consume them It 's dreadfull when any come too late unto God then in stead of mercy they meete with judgements Hence Ier. 8.15 We looked for peace but no good came and for a time of health but behold trouble When it will be thus with a Land see Ezek. 14.13 Prov. 1.24 c. Matth. 23.37 38. CHAP. VII 26. Mischiefe shall come upon mischiefe and rumour shall be upon rumour then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the Antients HERE is more woe yet discovered not single but maltiplyed woes one mischiefe at the heels of another no sooner shall one be over but they shall hear of another one mischiefe in the morning and presently newes of another before noon-tide or evening and after that another by midnight and so they were never free from feeling and fearing miseries Newes they should have of the Chaldeans comming with fury and for spoile beset they should be with mischiefs and when they looked for comfort and counsell from the Prophets Priests and Antients there should be no vision no law no counsell These who had holpen them in former times should now faile them Mischiefe Contrition trouble woe Montanus this word mischiefe sometimes notes sinne as Psalm 36.4 and 140.2 Acts 13.10 Sometimes an ill accident befalling one 2 Kings 7.9 If we tarry till morning some mischiefe will befall us Sometimes judgement Isa 47.11 Mischiefe shall fall upon thee and thou shalt not be able to put it off The stroke of God shall come unavoidably they were a people set on mischiefe Exod. 32.22 Set upon sinning and God told them he would be set upon punishing Deut. 32.23 I will heape mischiefs upon them Which here in the Text were comming one after another and crowding in upon them Mischiefe upon mischiefe notes multiplicity and coherence of Judgements Sword Plague Famine and those evils attend them which are not a few Job 19.12 You have a like phrase his troopes came together There was a multiplicity of calamities troops and coherency they came together Rumour shall be upon rumour The newes shall be brought them of the Chaldeans comming from severall quarters and by severall messengers to their City their eares shall be fill'd with tidings and reports of their drawing neere It 's conceiv'd the Jewes had their Scouts and Spies abroad that watched on the tops of mountaines and places suspected and when any danger appeared they gave notice thereof and so Rumour was upon Rumour one brought newes that the King of Babylon was in Armes such a day with so many thousands a second that he had march'd so far a third that he had invaded the borders of their Land a fourth that he had taken some Towns put most to the sword and burnt the Townes c. Another that they would presently be at the gates of Jerusalem Then shall they seeke a vision of the Prophet Finding no peace seeing mischiefs multiply and hearing sad Rumors from all parts they had one refuge left and that they make use of viz. They seek to the Prophet for a vision surely thought they we shall have some good tidings from heaven when we have none from earth the Prophet will help us when all others faile us In our great streights we shall have some Counsel or Comfort But either there was no vision or such as was in no stead to them The false Prophets had nothing to say the true they hated and what they said would not be believed or practised Jer. 38.14 c. Zedekiah speaks to Jeremiah for a vision he makes known the minde of the Lord tels him what he must doe to save himselfe and the City yeeld up himselfe into the hand of the King of Babylons Princes and then he should live and the City be unburnt this vision was sad not entertain'd and so as none Zedekiah and the rest would have had a vision that is Ver. 27. a word of God by the Prophets to have freed them from the misery and streights they were in and there was no such vision But the law shall perish from the Priest And the law shall perish many read it so noting out a further degree of their misery Prophesie shall not only faile them which is extraordinary but even that which was ordinary the preaching and expounding of
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
hee told men in his preaching of the particular things they did It 's the Spirit helps in studying and in preaching The Spirit convinces the world of sinne John 16.9 and the Ministers of the sins of the world that so they may abhor those sinnes and denounce the judgements of God against them 4. Wicked men are wise and take their advantages to promote their superstitions they set their Images of Jealousie at the Inner gate Northward that way was the greatest concourse of people and so the advantage great for their worshipping of or before this Image Men are wise to doe evill Jer. 4.22 They set up Altars in all the streets to Jerusalem to burne incense to Baal that shamefull thing Jer. 11.13 They could not suffer any street to be without an Altar they were wise and zealous to promote sinne Jeroboam feared lest the people should goe from him and therefore in his witty wickednesse to prevent it sets up the Calves at Dan and Bethel 1 Kings 12.29 The Papists have had repute for such wisdome they had their Crosses in high wayes and in publique places where people most frequented 5. When Images go up then the worship of God goes down Ahaz sets up Baal and brought the Altar of the Lord to it Baal was regarded and the true God and his worship neglected 2 Kings 16.14 Men are zealous for their own Inventions and jealous left they should suffer 6. Superstition and Idolatry are provoking sins they provoke God who is a God of patience to jealousie Deut. 32.16 They provoked him to jealousie with strange Gods strange inventions Sins of this nature are called provocations Nehem. 9.18 great provocations No sinnes provoke God more then idolatry and false worship 1. It 's a breaking of Covenant with God who had taken people in to be his as a Husband doth a Wife and when shee breaks Covenant forsakes the guide of her youth and is for others this provokes the Husband more then any thing besides Nos adoramus adoratione latriae imaginem Christi Parte 3. q. 25. a. 3. 2. Because it 's a giving Gods honour and glory to Idols Aquinas saith we adore the image of Christ with divine worship * Tom. 1. Controv 7. l. 2. c. 23. Bellarmine with many others acknowledge that the Image of Christ may in some kind be honoured cultu laâ—riae when Gods glory is given to creatures this provokes the eyes of his glory as it is Isa 3.8 And he will not â—ndure that his glory and praise be given to another Isa 42.8 3. They that are guilty this way hate God Exod. 20.5 Being provoked therefore and the spirit of Jealousie kindled in him he will not put it up he will not spare according to that in Prov. 6.34 Jealousie is the rage of a man and therefore he will not spare in the day of vengeance And Cant. 8.6 Jealousie is cruel as the grave no mercy will be shewn God will stir up jealousie and prevaile against his enemies Isa 42.13 Devour whole lands by the fire of his jealousie Zeph. 3.8 VERSE IV. And behold the glory of the God of Israel was there according to the vision which I saw in the Plain OUr Prophet being visionally brought to Jerusalem Christ by his Spirit shews him glory which is set forth 1. Absolutely The glory of God The glory of God that is the glorious God was ther manifesting his glory to him in some visible way 2. Relatively The God of Israel 3. The place There at the Inner gate 4. The manner According to the vision he had seene In Chap. 3. vers 23. The Prophet saith he arose and went into the Plain and behold the glory of the Lord stood there as the glory which I saw by the River of Chebar He had twice before seene the glory of God and now here again he sees it There is nothing difficult in the words one thing is considerable in them why the Prophet had now a third time the glory of God presented to him 1. To keepe his heart in an humble and reverentiall frame that what ever God revealed to him about the utter ruine of the Jewish Nation he should not stâ—ck at it decline the revealing of it because hee saw that God was a glorious and dreadfull God 2. To let him see what unspeakeable wrong the Jewes had done him to forsake the glorious God to serve base shamefull dunghil-idols this made God complain Jer. 2.11 They have chang'd their glory for that which doth not profit the God of Israel for the gods of the Nations 3. To kindle the zeale of the Prophet when he had seene God so glorious once twice or thrice and also what they had done to this God this could not but fire his Spirit and make him burning with zeale in justifying God and denouncing threatnings against such Idolaters 4. To let the Prophet see that he was going away from his Sanctuary and from his people and therefore it s said the glory of the God of Israel was there there at the inner gate looking North-ward where the Image which provoked so much was not that the glorious God would have Communion with the Image but to evidence that seeing they had brought in a false god the true God would leave them 5. To confirm the Prophet in the truth of this prophesie and make way for the high esteem of it in after Ages being brought in with so many glorious visions God of Israel Jacobs name being chang'd to Israel Gen. 32.28 in time the Jewes came to be called Israelites Exod. 9.7 The people of Israel Exod. 19.3 And God taking them for his people is frequently stiled the God of Israel Exo. 5.1 Josh 7.29 And he is so stiled here to put them in mind of two things 1. The Covenant that he made with their Fathers Abraham Isaac Jacob and Moses Deut. 29.12 13. God tooke them to be his people and became their God 2. The great things hee had done for Israel above all other people none of the Nations had such a God as their God was the Nations Gods were impotent impure perishing Gods but the God of Israel was the Lord of Hosts Jer. 7.3 Thus saith the Lord of Hosts the God of Israel He had all power command of all creatures and could doe enough for them he was the holy One of Israel Isa 5.19 and would not endure iniquity in Jacob and Israel The excellency of Israel 1 Sam. 15.29 and never fail'd and did wonderfull things for them hee brought them out of Aegypt c. Micha 6 4 5. He had known them above all families of the earth Amos 3.2 That the true God the God of Israel is a gloriouâ— God he is a glorious Essence and essentiall glory Psal 29.3 He is the God of glory And Psalm 24.7.9 10. Hee is thrice called the King of glorye Not onely hath he glory to dispose of to others but hee is a King all of glory and glorious excellencies 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
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
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
Naboth is ston'd to death for his Vineyard 1 Kings 21.13 and Hos 4.2 Blood toucheth blood There were continuall and daily slaughters so that blood streamed every where Blood notes also heinous sins as oppression cruelty Hab. 2.12 Woe to him that buildeth a Towne with blood That is by oppressing the hireling and labourer by grinding the faces of the poore In Zeph. 3.1 Jerusalem is cal'd the oppressing City her Princes were roaring Lyons and her Judges evening wolves vers 3. see Mica 3.2 3. 2 Chap. 2. They did not strengthen the hands of the needy Ezek. 16.49 Bloody intentions against the Prophets and others who were godly Ezek. 22.6 Behold the Princes of Israel every one were in thee to their power to shed blood They hated the Prophet Jeremiah smote him put him in the stocks Jer. 20.2 into the dungeon Jer. 37.16 They judg'd him worthy of death Chap. 26.11 Soule-murther Ezek. 33.8 If thou speake not to warne the wicked from his way be shall dye in his iniquity but his blood will I require at thy hands Here the destruction of soules is expressed by blood as also in Ezek. 3.17 and Hos 4.6 My people are destroyed for lacke of knowledge The City full of perversenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for perversnesse is mutteh and may be rendered perverse a perverse thing the City is full of that is perverse is comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to decline withdraw pervert the vulgar reads it aversione the City is full of turning from God This City that was once call'd the faithfull Citie was now become an Harlot Jerusalem had left God his worship his laws his Ordinances and taken in other gods other lawes other wayes of worship Not only Israel is branded for backsliding Ier. Jer. 2.36 Why gaddest thou about so much to change thy wayes 3.6.8.11 But Judah was treacherous vers 7.11 and her backslidings many Jer. 14.7 And being once fallen from God she loved to wander vers 10. after the gods and wayes of other nations They grew worse worse and were perverse in their judgement of things Isa 5.20 They cal'd light darkness and darkenesse light They were perverse in their practise walked after their own thoughts Isa 65.2 They chose their own way and their soule delighted in their abhomination Isa 66.3 Here was perversness to leave what God had chosen for them which was their glory and to choose that was abominable and delight in it and when God corrected them for such perversenesse they grew more perverse Isa 1.5 Why should ye be stricken any more ye will revolt more and more There is another exposition of the word It 's refer'd by some to law-cases and when Saints were brought before them they perverted judgement Micah 3.9 The heads of Jacob and Princes of Israel abhorred judgement and perverted all equity So in Amos 5.12 They afflict the just they take a bribe and turne aside the poore in the gate Their cause could not be heard or if heard it was to their griefe and prejudice Mal. 3.5 They turn aside the stranger from his right and feare not me saith the Lord of Hosts No they were turned from GOD and turned away all equity The Lord hath forsaken the earth This phrase you find not else-where then in our Prophet and only twice Chap. 8.12 and here It sets out the ranke atheisticalnesse of those times denying Gods presence counsell blessing and assistance they thought God was gone out of the world that there was no God in Israel that God left men to thinke speak and doe what they listed The Lord seeth not This is a higher degree of impiety blasting divine omnisciency before his omni-presence suffered now his omni-vision he is a blind God say they or sees not at such a distance he is shut up in heaven and takes no notice of our Temple Citie or Countrey affaires Such an expression you have in Psalm 10.11 Hee will never see They did wickedly and boasted that God neither did nor would take any notice of it In Psalm 94.7 they proceed higher in their prophanesse The Lord shall not see neither shall the God of Jacob regard it as if they had power to restraine God and shut the eye of providence Isa 29.15 Who seeth us who knoweth us Men entertain Atheistical thoughts of God that they may goe on more securely and fully in sinfull courses They filled the Temple with idolatry the City with perversnesse the Land with blood and say the Lord sees not When Atheisme hath got possession of a people that people runs ryot into wickednesse feare of a Deity ceaseth and the doore is open to all prophanenesse Atheisme is worse then Idolatry this robs God of his worship that of his attributes and being Obser 1. The Lords readinesse to give accompt of his judiciary proceedings unto the Prophet Then said he unto me The Prophet had questioned God about the destruction of Jerusalem wilt thou destroy the residue c. Hee brake in upon God and interrupted him in his way he was in but because it was in prayer out of respect to his glory and tendernesse to the people the Lord doth not reject him but condescends and gives him an answer and this he doth 1. To cleare the equity of his proceedings which lye in the dark and are not apprehended by all no not by Prophets God will make it out that hee is righteous and just in his judgements whatever thoughts men have of them When Abraham mov'd the question to God Gen. 18.23 Wilt thou destroy the righteous with the wicked shall not the Judge of all the earth do right What if there be 50.40.30.20.10 righteous in it saith God if there be but tenne righteous I will not destroy it It 's true their cry is great and their sinne grievous yet I am so just in my judgements that while righteous Lot is in it I will not destroy it but when he is gone and none but filthy Sodomites left in Sodome I will raine downe fire and brimstone upon them 2. To quiet the minds of his servants which are troubled yea perplexed at the severity of Gods judgements When our Prophet saw all slaine in the Temple and the slaughter-men gone forth utterly to slay without pitty old and young maids little children and women he was greatly distressed and perplexed in his spirit and knew not what to thinke of such dreadfull dealings therefore the Lord tels him the ground of his proceeding 2. Sinnes of people may be such as God will not heare their prayers or others for them Many amongst them prayed and the Prophet prayed for them but God had no eare to heare them 1. For their own prayers Jer. 11.11 I will bring evill upon them which they shall not escape but they will cry to God when they are in affliction and he is mercifull What follows then Though they shall cry unto me I will not hearken unto them But what if
thee with more thy Doctrine is not pure thy person is not cleane that thou thinkest is acceptable with God that provokes him and where thou expectest favour there wrath is due you shall find in sacred writt that God punishes lesse then mens sins deserve but never above according to their sins is the usuall phrase Psalm 28.4 Give them according to their deeds and according to the wickednesse of their endeavours give them after the works of their hands render to them their desert All these phrases evidence that God in the punishment of sinners exceeds not the merit of them if he come up to that it s all The judgments now upon Germany Ireland England doe not exceed the sins of the places The iniquities of them are exceeding great 4. Gods patience is exceeding great he beares long til sins be excessive the iniquity of the house of Israel and Judah is exceeding great God might have prevented the greatnesse of it cut them off many years before but he let their sins grow great to manifest the greatnesse of his patience He is oft ten times in the Scripture said to be long-suffering When he was provoked much by his people and they deserv'd that his patience should end and wrath begin what saith the Text 2 Kings 13.23 He would not destroy them nor cast them from his presence as yet Yet there was more patience in God yet it was not long-suffering So Chap. 8.19 Iehoram King of Iudah walked in the wayes of Ahab and did evill in the sight of the Lord yet the Lord would not destroy Iudah His compassion would not suffer him to grow into passion rather then destroy them for their sins he would yet beare the burthen of their sins So Jer. 34.4 Yet heare the word of the Lord O Zedekiah King of Judah Gods patience is not yet worn out it will be very shortly O yet heare the word of the Lord and ye shall not dye by the sword God beares long with sinners but he will not alwayes forbeare Psalm 37.10 Yet a little while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be 5. That Churches and States degenerating from Gods ways goe on to a height of sinning their iniquity is exceeding great the land is full of blood the City full of perversnesse When they fell to Idolatry they were idolatrous to purpose they multiplyed Gods Altars sin'd more then the Nations round about them Ezek. 5.7 They fetched in the gods of all Nations to them they had the Image of Jealousie every forme of creeping things and abominable beasts and all the Idols of the house of Israel Ezek. 8.5.10 They wept for Tammuz and worshipped the Sunne and when they began to shed blood they made progresse in bloody passages till the whole land was filled with blood and when they began to be perverse the City was fill'd with perversnesse of spirit perversenesse in opinions perverting of judgement it s not easie to make stay in the wayes of sinne its going down hill wicked men wicked States and Churches grow worse and worse Ezek. 16.25 Thou hast built thy high places at every head of the way and hast made thy beauty to be abhorred and hast opened thy feete to every one that passed by and multiplyed thy whoredomes Jerusalem abounded in Idolatry and was insatiable in wickednesse v. 28 29. When it 's ill in the Church it s not well with the State If there be corruptions in the one there will be confusion in the other Idolatry deniall of providence and Divine presence was in the one and shedding of blood and perverting of justice was in the other When the first Table is violated the second Table will not be preserv'd If men make not conscience of sins against God they will not make conscience of sins against men If there be Atheisme in the Church there will be Tyranny in the State If Idolatry in the Sanctuary there will be perverting of equity in the Citie VERS 10. As for mee also mine eye shall not spare neither will I have pitty but I will recompence their way upon their head IN this verse is presented to us 1. Gods severity He will not spare he will not pittie 2. The equity of his dealing I will recompence their way upon their heads These words have been spoken of Chap. 5.11 7.4 Gods not sparing not pittying intimates a contrary disposition severity cruelty Isa 13.18 They should have no pitty they should not spare but dash the young men to pieces they should be cruell to all sorts When God handled Job so sharply Chap. 16.13 what said he His archers compasse me round about he cleaveth my reins asunder doth not spare he powreth out my gall upon the ground Here was a contrary disposition to pitty and sparing And Job 30.21 hee tels God that he is become cruell to him And God professes Jer. 30.14 that he had wounded them with the wounds of an enemie and with the chastisement of a cruell one Vpon their heads that is upon themselves the head is put for the whole man 2 K. 2.3 Knowest thou that the Lord wil take away thy Mr. from thy head to day that is from thee Pro. 10.6 The blessing of the Lord is upon the head of the just that is upon the just Psal 66.12 Thou hast caused men to ride over our heads that is us Head here may be mentioned because they devised mischiefe therewith The sins of Gods owne people fetch the greatest severity from him Obser 1. the iniquity of the house of Israel and Judah is exceeding great and as for me mine eye shall not spare c. No people under heaven were so deare to God as the Israelites Hence Israel is put for Gods Elect ones both Jewes and Gentiles Rom. 11.26 Gal. 6 16. And a Jew for a true worshipper of God Rom. 2.29 Yet when these sinn'd God became more severe against them then others Ezek. 9.8 9. Behold I am against thee and will execute judgements in the middest of thee I will doe in thee that which I have not done and whereunto I will not doe any more the like No such dreadfull judgements ever before any City as Jerusalem No such wrath powred out upon any as upon the Jewes As they had more love and favour from God then others whilst they were faithfull to him so they had more wrath and fury from him when they forsooke him Amos 3.2 You onely have I known of all the families of the earth therefore will I punish you for all your iniquities They only were the family of his love and they only were punished above others They were made as evident a pattern of justice as ever they were of mercy for God executed judgement among them in anger in fury and furious rebukes Ezek. 5.15 Yea hee set his jealousie against them and dealth furiously with them he delivered them up to those dealt hatefully with them Ezek.
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
and the assignment of one wheel to one Cherub which makes this part of the vision more distinct and cleare Wheels set out all the motions and changes of things here below and the 4. wheels all that are in the 4. parts of the world and a wheel is a fit instance to resemble them by as hath beene shewn and what ever appears casuall accidentall confus'd and contrary comes under the notion of the wheel That all things in this world have dependencie upon higher causes the wheels consist not of themselves Obser 1. but are by the Cherubims they have reference unto and dependance upon them The creatures are servants not Masters or Lords and how ever things seeme to be carried in the world confusedly without any respect to any superiour causes yet the wheels are regulated they are by the Cherubims they have influence into them and order them 2. The Lord is methodicall in disposing the things of the world each one of the Angels hath his wheel they were not all by one Angell or all 4. promiscuously by the 4. Cherubims but the wheels were methodically disposed of to each Angell one and so they acted methodicâ—lly and looked to their wheels in their severall quarters God hath set a wheel by every one of us something hee hath committed to our care and government let us look to our wheels The 10. vers you have in Chap. 1.16 only a little alteration of the words In the first place it 's they four had one likenesse and their appearance was as it were a wheel in a wheel in this place its As for their appearances they four had one likenesse as if a wheel had been in the midst of a wheel They were like in figure in colour and equall in quantity as if one had been made by another Quest But if the wheels prefigure the motions and changes of things in the world as is affirmed are the motions and events of things alike every where in all quarters of the world Answ We see that otherwise there be warres in one Kingdome and peace in another Riches in one City and poverty in another the Gospel leaving one place and going to another yet are they alike in that they represent 1. There are changes every where good and bad one generation goes another comes 2. There are great difficulties perplexities in all mundane affairs not only in one place but in all places 3. In that they all worke and further Gods great designs in the world they goe on in one Kingdome as well as another 4. In that they are all ordered to produce that great end Gods glory not any wheel but is productive of it As if a wheel had been in the middst of a wheel some thinke there were in every wheel four semi-circles or halfe wheels which appeared as a wheel in the midst of a wheel but we find no warrant for that the Text speaks of a wheel in a wheel it may be transverse one crossing and cutting another it may be comprehensive as one Orb in another Obser 1. That the wheels in all places are alike they are not the same but they are alike Such is mans nature that it 's not long contented with it's condition but thinks that all things move better else-where then at home and hereupon many have made tryall of forreign Nations remote parts of the world and found the wheels there like the wheels in their owne Countrey full of changes and intricacies so they were in Ezekiels dayes so they will be in our dayes so they were in Babylon in Sion so they are in England and will be we should learn to make the best of our condition if the wheels be alike in changes perplexities then they are alike in furthering Gods designs and producing Gods glory and this they may doe as strongly and speedily at home as they doe abroad 2. Man is not able to judge of Gods works and wayes in his administration of the world They are so intricate and perplexed that Ezekiel knew not what to make of them hee saw as it were a wheel in the midst of a wheel one wheel intangled in another The acts of Providence at this day in Churches and States are so various and dubious that created abilities cannot comprehend Gods intentions It 's said Zach. 14.6 In that day the light shall neither be clear nor darke Men shall be puzzled not knowing what to judge this day is come upon us can you tell what to judg of the wheels and their motions amongst us they are much intangled we have crosse motions from without and from within is there any great or publique businesse in the Kingdome but is perplexed and the issue of it uncertain Our Councels are intangled our Military affairs at Sea and Land our City and domesticks businesses are not without wheels in them 3. There is a coherence of the 2d causes and motions which are from them they are knit and linked together our Prophet saw a wheel in the midst of a wheel one change follows upon another and there is a concatenation of causes and their operations The Cherubims were by the wheels and wheels in the wheels Sathan Chaldeans Sabeans the winds and humours in Jobs body did all conspire to humble and afflict him after these his 3. friends tread in the same path and adde to his affliction night and day winter and summer have not a nearer coherence then the wheels They so run among us that we are necessitated to sit in Counsell and Counsels beget actions actions make alterations alterations make strange impressions in mens spirits It 's easie to see the puzling intricacies of the wheels how crosly perversly things move every where but the coherence and harmonious part of them is not so quickly discern'd the lines in a globe the roaps in a ship crosse one another which every eye seeth but their harmony and use is not so discernable The Bees when they swarm without and work within make a thousand crosse motions and yet there is sweet harmony in their Common-wealth The 11th verse which speaks of their motion agrees in part with the 17. of the first Chap. where it 's said when they went they went upon their four sides and so the words are here and they returned not when they went here it is they turned not as they went and it 's twice so then here is an addition which is not there But to the place whither the head looked they followed it The meaning of the words is that they went to those parts of the world which were upon their sides and their motions in those wayes were like and uniform none went backward when others went forward Whither the head looked Jerom refers it to the wheels whither the head wheel went but the wheels were equall What is intended by the word Head we must enquire the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it the first and so make the sense this whether the
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
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 〈◊〉 〈◊〉 〈◊〉
themselves Isa 66.5 Your brethren that hated you that cast you out for my names sake said let the Lord be glorified Those were the godly opposed the false ways of the rest and laboured to reduce them to the truth therefore they hated them and cast them out as they pretended for the Lords name sake they said they had the true way and worship that the others were erroneous factious proud censorious troublers of Church and State and therefore in reference to Gods name they cast them out excommunicated them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elongantes vos get ye farre off out of our coasts and quarters get ye into Babylon or to the 10. Tribes we may not we cannot we will not beare you and how did they reioyce in it let God be glorified It 's no fault of ours thank your selves you are so tenacious of your opinions so differing from us and so burthensome to us that we shall doe God and the Church good service to cast you out God shall have glory and we shall have ease we shall goe on quietly in our way So the Jewes and Pharisees cast out the blind man when once he came to see more then themselves John 9.34 and made an order to cast any man out that should confesse Christ and so differ from them in judgement or practise vers 22. This is the nature of falshood whereas truth is so farre from drawing men from God that it invites them to come to God Truth and true godlinesse is full of love which beareth hopeth and endureth all things 1 Cor. 13.7 and therefore the servants of God are described 2 Tim. 2.24 25. To be gentle to all men patient in meekenesse instructing those that oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if at any time God c. They will not drive men from God from truth but bear and forbear that if it be possible they may draw men to the truth How was Ezekiel affected with their condition how did he intercede for them 5. The Lord considers and takes notice of the words and wayes of those which have ill will to his people though far off from them There were some faithfull ones in Babylon and they at Jerusalem spake hardly of them dealt unkindly with them they said get ye farre off from the Lord ye are neither our brethren nor the Lords children Ye have no right to this land nor interest in us This the Lord laid to heart and took notice of and acqâ—aints the Prophet with it there is nothing thought said or done in the world against any of the Lords but he hath cognizance of it and as seemes good to him discovers the same any bitter passages towards his he observes Obad. v. 11. God tels Edom there of her dealing with his people when strangers carryed away my people captive thou stoodst on the other side and wast as one of the enemies but thou shouldest not have looked on rejoyced and spoken proudly in the day of their distresse thou shouldst not have laid hands on their substance nor have cut off those that escaped vers 15. As thou hast done it shall be done to thee thy reward shall return upon thine owne head They spake proudly and did cruelly against their brethren but God observed it and rewarded it Psal 50.20 Thou sittest and speakest against thy brother thou slanderest thy owne mothers sonne but I will reprove thee So in Jer. 48.30 I know his wrath saith the Lord but it shall not be so his lyes shall not so effect it Moab was proud and wrathfull against the people of God threatned them plotted against them and thought by lyes and crafty carriages of things to ruine them the Lord regarded it and said his lies shall not so effect it the word for lyes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendred bars in the margent Nugae ejus Mont. Lyes were their refuge their strength the barres they trusted to and lean'd on but lyes should not effect it God would break those bars and frustrate their lyes Zeph. 28.9 I have heard the reproach of Moab and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border Therefore as I live saith the Lord of hosts the God of Israel surely Moab shall be as Sodome and the children of Ammon as Gomorrah even the breeding of Nettles and Salt pits and a perpetuall desolation Let men speake and plot against the servants of God in due time Christ will come with 10000. of his Saints to convince men of all their hard speeches which ungodly sinners have spoken against h m and his 6. Men deeply guilty are deeply secure they were Idolatrous in the highest degree so oppressive that they fill'd the Land with bloody crimes and cries they were prophane and scoffed at the Prophets and their Prophesies they had seene a sudden hand of God upon Pelatiah and yet they were secure and promised safety to themselves the Land is ours it s given us in possession we shall quietly injoy it we feare no Captivity losse of Countrey Temple or City Their King was under disgrace he had violated the oath perjured himselfe and shortly after Mothers did eate their Children and men in Scarlet imbraced the dunghill all was layd wast and yet they feared not Sometimes when their consciences were awakened and guilt stirred they did feare but genarally they were secure and dreamed of liberty and long life The Egyptians feared not till the waters came upon them and drowned them God pluckt away the ten Tribes for their sinnes and sent them into Captivity yet Jer. 3.8 Treacherous Judah feared not but went on in her wayes of wickednesse and when the Sword was at the doâ—râ— they looked still for peace Jer. 8.15 16. Some creatures sleep most in Winter and many are drowsie against rainy weather wicked men are sleepy when stormes are comming 7. Those goe out from the Brethren upon just grounds and meet with unjust censures for it God will justifie and vindicate These captives in Babylon went forth from Jerusalem which only was the place of Gods worship where only he had a people and that upon Jeremiahs counsell and exhortation they went forth to save the City and their lives for this they are censured deeply of the Inhabitants of Jerusalem but the Lord pleads for them and saith to the Prophet Thy Brethren thy Brethren are the men spoken against this patheticall repetition of the word brethren notes Gods indignation against their censure they gave of them and his calling of them the Prophets Brethren argues his clearing of the Prophet and them in what they had done And the next ve se cleares it further they did nothing but what God would have done and therefore ownes as his owne act I have cast them farre off among the Heathen c. If Gods people doe withdraw from others upon good grounds what ever men object against them yet they shall have approbation
light breakes out in sweet promises and they are these 1. A promise of mercy to them in Babylon vers 16. 2. Of returning thence from Babylon to Syon v. 17. 3. Of purifying them from their pollutions in the Land of Canaan vers 18. 4. Of regeneration or conversion vers 19 20. 5. A threat to those whose hearts should cleave to their detestable things which is comfortable to the godly For the 16. Verse the sum is this They at Jerusalem look upon you in Babylon as a forlorne and forsaken people without God and his worship they exclude you from all fellowship and communion with them yea from the Land of Canaan and condemne your act of leaving them as illegitimate but goe Ezekiel and tell them that it was my doings to remove and scatter you and that howsoever they looke upon this act of mine as a certain token of my vengeance upon you and tending to your utter destruction yet let them know that they are mistaken and that I am a father of mercies and will be a Sanctuary unto you in Babylon and have deserted them at Jerusalem that the glory is departed thence and come to you Goe declare this for their terrour and the comfort of you Captives The words in the Verse are most of them plaine and easie onely those must be opened I will be a little Sanctuary for there is some diffiâ—ulty about them being variously interpreted Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word whence Mikdas comes is sometimes used in Scripture for cleansing and sanctifying as 2 Sam. 11.4 Shee was purified from her uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence some render the word here in sanctificationem thus I will be to you for a little Sanctification I will purge and cleanse them this Captivity shall be Ignis expurgatorius unto them seventy yeares they shall be in the fire and after that they shall câ—me forth as a Refiners Vessell well purified from its drosse be restored to their Land have a new Temple and pure worship So the vulgar hath it in sanctificationem modicam Jerome also takes it in this sense In Babylon I will sanctifie them divorce them from their Idols turne them from their Idolatry that they may worship me purely and it is observed they never fell to Idolatry more after their returne from the Babylonish Captivity In this sense it affords us this note the Lord doth sanctifie and purge his People by sharpe and long afflictions they had greatly defiled themselves with the sins of the Nations and especially with Idolatrie and now he threw them into the Furnace of affliction to melt and separate the drosse and tinne from them some conceive that in Is 1.25 Referrs to this Babylonish captivity A Lapiâ— I will turne my hand upon thee and purely purge away thy drosse and take away all thy tinne Senacheribs comming did onely scare them Nebuchadnezzars carrying them away and keeping them so many yeares in Babylon was the meanes through Gods blessing to Sanctifie them Gods hottest and fiery tryals are to purge Dan 11.35 God purges the Iniquity of Jacob by afflict on Is 27.9 And it 's all the fruit he gives in it to take away his sin not to take away his limbs or life but his sin when the Seraphin touched Isaiah's lips with a burning coale it was terrible to him but then he sayd Thy iniquity is taken away thy sin is purged Others take the word as here it s rendered Sanctuarie and so is frequently used in the Scripture as Jer. 17.12 Lament 2.7 Ezek. 9.6 The Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctuarium so Kerker not in sanctificationem and Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Templum And so Vatab renders it Mickdas and Montan. sanctuarium so Junius Pisc and Polan Castalio hath it thus Ero eis fanum I wil be to them a Temple a Sanctuary and this sense fits the condition of the Captives For 1. The Inhabitants of Jerusalem reproached them for going into Babylon and looked on them as having nothing to doe with the Temple God or his worship get you farr from the Lord against this evill God comforts them and sayth I will be a Sanctuarie unto you what ever your Brethren thinke or say 2. The Captives wept to thinke of their condition Ps 137.1 By the Rivers of Babylon there wee sat downe yea wee wept when wee remembred Sion When they cald to minde what a glorious Temple they had what solemn assemblies there what pretious Ordinances and comforts they found therein and now saw themselvâ— destitute of all they wept For their consolation saith God I wil be a Sanctuarie unto you and what ever benefit you found by the Saints at Jerusalem you shall finde in mee 1. The Sanctuary was a place of refuge and defence quasi sancta tueri a place to defend holy things for such things were layd up in Sanctuaries the Greeks cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoyl rob take away for a Sanctuary was deemed a priviledg'd place from whence no thing or person might be taken away without sacriledge upon this ground Joab fled to the Tabernacle of the Lord 1 K. 2.28 and tooke hold of the hornes of the Altar Moses had his Citties of refuge and in reference to these many Princes appointed Sanctuaries to be priviledg'd places that those fled to them might be secure and this Land heretofore abounded with such places Churches Churchyards and other places were priveledg'd so that if fellons or Traytors did flye to them they were sheltred for 40. Dayes in which time they were to confesse their fault and to submit to banishment taking an oath of abjuration and during those forty dayes no man might take them thence without danger of excomunication or irregularity in this time any might feed them After the forty dayes if their Wives fed them or gave them any sustenance it was fellony Exposition of tearms of Law Stamf. This law was made by K. Edward the confessor grounded upon the Law of mercy and reverence he bare to holy places God would be a Sâ—nctuary to him in this sense Isa 8.14 Sanctifie the Lord of hosts himselfe let him be your fear and your dread A d he shal be for a Sanctuary that is for a defence unto you Jer 42.11 Be not afraid of the K. of Babylon of whom yee are afraid be not afraid of him sayth the Lord for I am with you to save you and to deliver you from his hand here God was a Sanctuary unto them The three Children when the fiery furnace was heat so hot and cast into it found God a Sanctuary unto them Isa 6.1 His traine filled the Temple 2. In it they had Gods speciall presence hence Sion where the Temple stood was cal'd the habition and rest of God Ps 132.13.14 Hence Gods goings and wayes are sayd to bee in the Sanctuary Ps 77.13.68.24
And David professeth he had seene God in the Sanctuary Ps 63.2 God would be a Sanctuary to them in this sense they should have his special presence he had left the Temple at Jerusalem the glory was gone and now he was with them in Babylon Ezekiel had the Heavens opened to him by the River Chebâ—r saw visions of God God did manifest himselfe in a speciall manner to him and to Daniel even in Babylon God had no Church elsewhere and now he was with his people there and calls them his flock foure times in one v. Ezek. 34.8 and twelve times his flocke in the whole Chapter 3. Acceptance in the Temple and sanctuary their persons and prayers were accepted there Hence was it that they freequented the Temple so much for prayer Acts 3.1 Luke 18.10 And that David intimates Ps 20.3 that the Offerings and Sacrifices in the Temple were accepted He heard my voyce out of his Temple Ps 18.6 So Jer. 6.20 When they had corrupted the worship of God he tells them there burnt Offerings were not acceptable nor their Sacrifices sweet before they were and the Prophesie is Isa 60.7 That they shall come with acceptance to Gods Altar Where his Altar was setled there was the acceptance this they had likewise in Babylon When Daniel made his prayer to God for himselfe and his People Chap. 9. Gabriel comes and tells him he was greatly beloved of God a man of desires So when Mordecai and Esther fasted their persons and prayers were regarded accepted in Babylon 4. Incouragement and helpe Ps 20 2. Helpe came from the Sanctuary and strength from Sion Strength and beautie are in his Sanctuary Ps 96.6 There they had councell to direct them Ordinances to Sanctifie them and promises to comfort them These they should not want in Babylon God would be to them such a Sanctuary as should afford them helpe Therefore he stirred up the Spirit of Jeremiah to write to the captives and to counsell them what to doe Jer 29.5 6.7 Build you houses and dwell in them plant Gardens and eat the fruit of them take Wives beget Sonnes and Daughters and take wives for your Sonnâ— and give your Daughters to Husbands that they may beare Sonnes and Daughters that yee may be increased there and not diminished And seeke the peace of the City whether I have caused you to be carryed away Captives and pray unto the Lord for it for in the peace thereof shall yee have peace And God gave them prophets in Babylon Though they had no materiall Temple to worship God in yet God would sanctifie them and give them grace to worship him metu interno Ezekiel and Daniel by whom he counseld them from tyme to time some Ordinances they had what they wanted God made up himselfe being a speciall Sanctuary unto them he also made Babylon an ordinance to cleanse them and for promises they had many divers in this Chapt. and others as the 34. the 36. Which is full of sweet gracious and comforting promises A little Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some take this word Adverbially and render it Paulisper So Polanus Junius and Castal God would be a Sanctuary to them a little time and so to point out the shortnesse of the time they should be in Babylon and thereby to comfort them against their Captivity 70 Yeares was not long and all that time they should have God a Sanctuary Others take the word adjectively Sanctuarium parvum or modicum so Montanus Pisc the Vulgar and the French Why his expression is layd downe a little Sanctuary we must inquire 1. In opposition to that they had at Jerusalem that was very beautifull rich and glorious set in Ivorie Ezek. 7. â—0 eyed of all resorted unto by all the Jewes and famous throughout the Earth God would be a Temple to them but not such a materiall conspicuous Temple You think upon that great glorious Temple are troubled for it I will be a little Temple to you 2. Little in regard of the paucitie that were there you are but a feâ— and a little Temple will suffice you Vatab. hath it Templum paucâ—rum Here they have no great Congregations but Exiguae domunculae supersunt in quibus congregatis adero Aecolamp and Calviâ— Sanctuarium paucitatis many fell to the wayes of the Heathens being mingled with them they learned their wayes and served their gods few were godly 3. In regard of the hidden vertue power and goodnesse conveyed unto them which Babilonish eyes saw not they thougth their God had wholly forsaken them d d nothing for them but he was an invisible spirituall wonderfull and strange Sanctuary unto them all which was little to that they had in their owne Land there they had mercy more openly and more plentifully Will bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et fui I have beene a little Sanctuary and will be Ps 69.11 I became a Proverb to them the word is Vaaebi I have been its future yet rendered in the preter tense and so much it sheweth here that God had been and would be a Sanctuary to his people in Babylon Obser 1 The harsh dealing of wicked and corrupt men with the godly occasions God to give out comfortable tru hs and promises unto them they at Jerusalem that were very evil said get yee farr from the Lord unto us is this Land given in possession therefore say thus saith the Lord c. because they spake so bitter therefore God speaks so comfortably because they rejected them denyed them to have to do with God or the land therfore God receives them tells them he will be a Sanctuary unto them When others beat the Child the Parents Bowells yerne especially if unjustly and shew the more kiâ—dâ—esse When Rabshakeh rayld against Hezekiah Gods People and blasphem'd from thence did the Lord take occasion to signifie by Isaiah to Hezekiah and the rest things very comfortable 2 Kings 19.6 Thus saith the Lord Be not affraid of the words which thou hast heard with which the servants of the King of Assyria have blasphemed me Behold I will send a blast upon him and he shall heare a rumor and returne to his owne Land and I will cause him to fall by the Sword in his owne Land God tooke a rise from the enemies blasphemies and rough proceedings against his people to give in promises of mercy to his and of destruction to them when the enemy had dealt barbarously with Rachell slaine and captiv'd her Children and she refused to be comforted because they were not hereupon the Lord steps in and saith Refraine thy voyce from weeping and thine eyes from teares for thy works shall be rewarded and they shall come againe from the Land of the enemy because they have destroyed thy Children therefore will I give thee Children because they are scattered abroad therefore they shall returne When the Pharisees had cast out the blind man Jesus sought him out found him and told him who he waâ—
John 9.35 and Isa 66.5 When their Brethren that hated them cast them out then was the gracious promise given in he shall appeare to your joy and they shall be ashamed Ill manners occasion good Lawes and rough dealings have drawne forth sweet promises 2. Afflictions be they of what nature soever are the acts of God they were deprived of their Countrey all their comforts there they were in a sad Captivity mingled among the Heathen but who did this Was it their owne act The Babylonians or any others No the Lord takes it upon himselfe I have cast them a farre off I have scattered them it was his counsell power and providence did it who ever were the instruments The Scripture denyes afflictions to be from beneath they spring not out of the dust Job 5.6 the root of them is not in the earth but in Heaven it therefore attributes all of them to God Mich. 1.12 Evill came down from the Lord unto the Gate of Jerusalem It s evill indefinitely what ever evill came nigh that City is came from the Lord he created it he sent it and not onely what was without the City but all in the City Amos 3.6 Shall there be evill in a City and the Lord hath not done it It s an interrogation and vehemently affirmes that all is the worke of God Men take not notice of the hand of God in affliction and therefore the Lord is oft brought in and presented as the true and onely Author of them the instruments are eyed by us and we are vexed at them and greatly perplex our selves that creatures of the same ranke and condition we are in should harme us and afflict us but did we see the Lord in all it would qu et and still our spirits whatever the agents were God would have us to take notice of this Isa 45.6 7. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none else I form the light and create darknesse I make peace and create evill I the Lord doe all these things Man doth none of them 3. God is mindfull of his threats and faithfull in performing of them He had long before in the dayes of Moses told them that if they sinned against him they should be plucked off the Land they possessed and be scattered awong the Heathen Dan. 28.63.64 Levit. 26.33 and see it here performed I have cast them out I have scattered them among the Countries God is not forgetfull of what he hath threatned against sinners he hath his times to fulfill his threats though some thousand yeares after There is a Propheticall threat in Hag. 2.22 which is probable that the Lord is now thinking of and fulfilling I will overthrow the throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen I will overthrow the Charriots and those that ride in them the Horses and their riders shall come downe every one by the Sword of his Brother Some interpret this place of Zerubbabel literally and some shaking of Heaven and Earth was then some great changes were made but the most interpret it of Zerubbabel mysticall of Christ and his Kingdome so Dâ—odate takes it God for the advance of his Church under the Gospell will overthrow the throne of Kingdomes all power and greatnesse that is against the Kingdome of his Sonne and how shall it be done by Warres mostly by civill Warres Every one by the Sword of his Brother God in his wise providence shall stirre up Kingdomes and Kings one against another and they shall break themselves and each other in pieces that his truth and faithfulnesse may be seen 4. Afflictions are not alwayes arguments of Divine hatred God had cast them a farr off and scattered them among the Countries this the Inhabitants of Jerusalem tooke to be an argument of Gods hatred that he had forsaken them that now they were none of his people they conceived such great judgements upon them could not stand with Gods love but the Lords thoughts differ from mans he look'd upon them as his people as the true Church as dearer to him then they at Jerusalem as those he would be a Sanctuary unto If great afflictions were arguments of the Lords hatred and wrath then Noah Job and Daniel were hated of God they had exceeding great affl ction Noah saw a World drown'd Job had all pluckt from him his Friends and Wife against him yea God also in appearance Daniel was a Captive cast into the Lyons Den yet how deare were these to the Lord Noah God accepted his Sacrifice Gen 8.21 Blessed him Chap. 9.1 made a Covenant with him vers 8 9 So Job how doth God justifie him Chap. 42.7 You have not spoken of me the thing that is right as my servant Job hath Job was Gods servant spoke what was right of God Job must pray for his three Friends him God will accept God gave Job twice as much as he had before and Daniel was a man greatly beloved Dan. 9.23 Christ was Vir dolorum yet the man in whom Gods soule delighted Isa 42.1 Afflictions are arguments of lâ—ve Prov. 3 12. Whom the Lord loveth he correcteth even as a Father the Sonne in whom hee delighteth God loves not affliction but he loves his Children and his bowels cause him to correct it were cruelty not love in a Father that would suffer his Child to dye for want of a little Physick if Physick will doe a Child good a loving Parent will be at any cost that way Take heed how you censure those that suffer afflâ—ctions are not alwayes wounds of an enemy but arguments oâ— love especially when they break the stubbornnesse and pride of our hearts purge out our pollutions cause us to seek the face of God quicken our endeavours after more holinesse cause us to mind the things of Eâ—ernity more make the Word and Christ more sweet and precious to the soule really and seriously 5. What ever others think or say of Gods people whithersoever they are driven whatsoever they loose or suffâ—r God will be a little Sanctuary unto them these men were hardly thought of yea rejected and condemned of those at Jerusalem carryed Captive into Babylon they had lost all Countrey-comforts City-priviledges Temple-Ordinances Estates and Liberties they had hard bondage when they were yet now in this case God was a Sanctuary unto them he preserved them vouchsafed them his presence accepted their persons and prayers gave them counsell sanctified and comforted them he was a speciall Sanctuary unto them and in stead of all Ordinances Take Sanctuaâ—y for the Land of Canaan as some thinke its taken Exod. 15.17 God would be a Land of Canaan to them or take it for Sanctification as some doe here and in Psal 114.2 God would be their Sanctification or take it for Heaven as it is Psal 102.19 God would be a Heaven unto them However the Jewes in
Babylon appeared in the World eyther to them in Sion or Babylon they were glorious in the eye of God and he calls them his glory and would be a Sanctuary unto them This should afford comfort unto those are deprived of Ordinances Estates Liberties Friends Countries and suffer very hard and sharp things if they be godly God will be a Sanctuary unto them Our Brethren that were driven out into other parts of the World hath not God been a Sanctuary unto them and hath he not alwayes been a Sanctuary unto us This was the Lecture presently after Hazebie fight and a stone of stumbling unto others and for a rock of offence if God hath been a Sanctuary to defend us to afford us his presence to accept of our persons and prayers to send us helpe counsell comfort deliverance let us sanctifie this God himselfe in our heart make him our dread and feare and he will still be a Sanctuary unto us Psal 134 2. Lift up your hands in the Sanctuary and blesse the Lord. 6. There is no place can hinder God from taking care of and shewing kindnesse unto his people they were in Babylon a prophane polluted Land they were scattered up and down in the Countries thereof and yet God was a Sanctuary unto them and sayd he would be so in the Countries where they should come when they were in Aegypt God was a Sanctuary to them there and now in Babylon Acts 10.34 35. God is no respecter of persons or places but in every Nation hee that feares him and workes righteousnesse is accepted with him Gods people fear him and worke righteousnesse where ever they are cast if into strange Nations as these Jewes if into the dungeon as Jeremiah into the bottom of the Sea as Jonah if into the fiery Furnace as the three Children Lyons den as Daniel God is a Sanctuary to them let a man be godly and he shall have not onely protection but praise of God Rom. 2.29 VERS 17. Therefore say Thus saith the Lord GOD I will even gather you from the People and assemble you out of the countries where ye have been scattered and I will give you the Land of Israel THey at Jerusalem had vindicated the Land to themselves To us is this Land given and so cut off the Captives from hope of having any part in that Land This was questionlesse a great affliction to their spirits and therefore the Lord bids the Prophet tell them that as he would be a Sanctuary to them in Babylon so he would gather them out of Babylon bring them back to Canaan and give them that Land in possession which the others unjustly challenged to themselves In the former verse he spake to them at Jerusalem in this he speaks to the Captives I will even gather you Cast Convocabo the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ie vous recueillerai de peuple Fr. I will receive or undertake to bring them out of the Nations the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregabo vos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is properly spoken de redispersa To gather that is dispersed men or other things and these beeing dispersed among the Nations God saith he will congregate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewes prayer was in the time of their dispersion Congrega nos de populis quo dispersisti nos we are now no body we have no face of a State or Church gather us into a body make us a common wealth a Church againe This is the thing God hath promised them Assemble you out of c. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will add you out of those countries and here it s spoken of those were scattered which I observe because Buxtorf shewing the difference betweene Kabats and Asaph saith Asaph is De re non dispersa and so doth Leigh out of him in his Critica saâ—ra but both Kabats and Asaph here refer to the Jewes who where scattered amongst the Babylonians and the Vulgar render it ad unabo I will unite you and make you one body I will give you the Land of Israel The Land of Israel is not oft mentioned save in this Prophecie onely nine times before it and not after it at all in the old Testament and but twice in the new Mat. 2.20.21 In Ezekiel its mentioned 20 times In wrath when it refers to those were yet in it in mercy when it refers to those were Captives or enemies insulting at the ruine of it as you may see Ezek. 12.19.36.6.25.3.6 Why it s sayd the Land of Jsrael rather then the Land of Judah when as it was cal'd the Land of Judah before it was cal'd the Land of Israel for we read in Moses dayes it was cal'd the Land of Judah Deut 34.2 and the Land of Israel first in Samuells dayes 1 Sam 13.19 is inquireable The Land of Judah is a restrictive Tearm and includes onely what belonged to the Tribe of Judah of which you may read Josh 15.1.2.3.4 But the Land of Israel is a comprehensive tearm conteining all the Tribes which came out of the loynes of Israel so that hereby he gives them to understand that they should not injoy a peice of the holy Land again but the whole all that the twelve Tribes had The Land of Israel was a choise Land A Land that flowed with Milke and Honey Deut 26.15 A Land of Corn and Wine bread and Vineyards Isa 36.17 A Land of Brooks Fountains Springs Vines Figtrees Pomgranets Oyle and Honey a Land of plenty wherein they should want nothing Deut. 8.7 8.9 A Land given of God Deut 4.1 The desire and glory of all Lands Ezek. 20.6 Because it was the Land of Immanuel Isa 8.8 Gods holy habitation Exod. 15.13 The type of Heaven and therefore call'd the Land of the living Psal 27.13 This Land of Israel God puts them in minde of the losse of which as it begat deep sighing in their Soules so the hope of repossessing it reviv'd them not a little God had given them this Land once before through their sinne they had lost it but now God would give iâ— them againe and double ingage them by a second deed of gift This people were now Captives and their sins had oft Captiv'd them after they had Kings Of their first Captivity you may read 2 Kings 15.29 which was by Tiglath Pelezer A second by Salmanazzar 2 K. 17.6 A third by Senacherib 2 Kings 18.13 A fourth by the Captains of the Host of the King of Assyria who carryed Manasses into Babylon 2 Chron. 33.11 A fifth by Pharoah Nechob 2 Kings 23.33 34. A sixth and seventh by Nebuchadnezzar 2 Chron. 36.5 6. 2 Kings 24.11 10 12. 2 Kings 25.7 Thus was this people oft brought low carryed into other Lands from that good land of Israel as it s cald Deut. 4.21 And you shall hardly find that any of the preceding Captivities had a promise of returning them againe before this but here God
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
bloody and bitter it were well there were no Sons of Esau in our days men bloody and bitter seeking the ruine of plaine hearted Jacobs If others by their rough speeches and dealings doe shew the hardnesse of their hearts let us by the softnesse of our tongues and bounty of our hands shew the tendernesse of our heartâ— Ephes 4.32 Be kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you 8. It enterteines and reteines the motions and truths of Gods spirit a tender heart will not suffer the spirit to knock long at the doore Bereans received tke word with all readinesse of minde Acts 17.11 and then goe away grieved but it opens quickly and receives the message When the spirit came to Peter Acts 10.19 20. and bade him goe to Cornelius and Preach Christ unto him he went immediately When the Gospell was Preached to the Thessalonians in demonstration of the spirit it s sayd They received it with joy of the holy Ghost That joy of the holy Ghost may as well referre to the holy Ghost it selfe who rejoyced at their speedy receiving the word and spirit in it as to the Thessalonians who had joy wrought in them by receiving of the word 2 Cor. 3.3 the Corinthians had fleshy hearts and they are cald the Epistle of Christ and why because the spirit had writ the Gospell in them with ease Moses had much adoe to write the Law in the Tables of stone but the spirit did it easily in the fleshy Tables of their hearts those truths are written in the heart are held so fast that men will rather loose their lives then loose them Obser 1. A Tender heart is a choice and great mercy where this is the understanding is apprehensive of Divine things the Lord Christ who was without sin and so nothing but tendernesse was quick of understanding Isa 11.3 and the more free from sin our hearts are the quicker our understandings will be Mat. 13.15 Where there is a grosse and hard heart there is an un-understanding heart an unperceiving heart Mark 8.17 On the contrary where a tender heart is there is the clearest understandâ—ng The will is plyable to the truth of the Gospel Rom. 6 1â— Yee have obeyed from the heart that forme of Doctrine which was delivered you and into which yee were delivered The conscience is awake and will not indure the guilt of any sin to lye upon it Peter had sin'd but he goes out and weepes bitterly The affections are lively and stir much towards God David had a tender heart and how strongly did his affections stir after God Psal 42.1.2 As the heart panteth after the water brooks so panteth my soule after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God Psa 63.8 My soule followeth hard after thee and the zeale of thy house c. It s that the Lord intends to write his whol will in Jer. 31.33 I will put my Law in their inward parts and write it in their hearts first he will make them soft and then write in the Law and Gospell It receives discipline correction Jer. 5 3. Thou hast stricken them but they have refused to receive correction they have made their faces harder c. An hard heart doth not receive correction but a tender one doth 2. It is the gift of God he gives this tender heart unto us we can harden our hearts through sining but we cannot soften them being once hardned by any meanes we use Tendernesse of heart is a speciall grace so iâ— onenesse of heart newnesse of spirit and all these are from God who is stiled The God of all grace 1 Pet. 5.10 There is not any grace but what is from God he is the author of it In this case of an heart of flesh he puts his hand into the heart and pulls out the stone and puts in tendernesse He that can turne stones into children Mat. 3.9 is he that turnes stony hearts into flesh and this he doth freely there is no motive of his will Phil. 2.13 His working is of his good pleasure James 1.18 Of his owne will begat he us Not the pleasure of man or his will appeares in this worke God consults not with man about it but doth the work himself I will take away the stone c. It is exclusive and shuts out all Isa 44.3 I will poure floods upon dry ground hence those sweet promises Isa 41.18 I will open Rivers in high places and Fountaines in the mid'dst of the Valeys I will make the Wildâ—rnesse a poole of water and the dry Land springs of water I will plant in the windernesse the Cedar the shittah trees the mertle and the oyle tree I will set in the desart the firre tree the pine and the boxe tree together that they may see know consider understand together that the hand of the Lord hath done this and the holy one of Israel hath created it God softens the heart by dropping his word upon it Deut. 32.2 My doctrine shall drop at the raine c. By the blood of Christ by revealing his free grace c. VERS 20. That they may walke in my statutes and keepe mine Ordinances and doe them and they shall be my people and I will be their God c. HEre is the end of Gods grace and goodnesse towards them with an asserting of such to be his and his promise to be their God Obser God multiplies mercies when he is in a way of mercy when he is giving out promises he gives not one or two but many Jer. 31.33.34 There is an heape of promises so in Ezek. 36.25.26.27.28.29 There be eight or nine promises together Hos 14.4.5.6.7 Promise after promise is given out Isa 60. Is full of sweet promises one after another This is a sweet Subject to meditate upon but I come to open the words That they may walke Walking here is metaphoricall taken from the motion of the body moving by steps from place to place and is applyed to the conversation and life of man in a spirituall sense and imports progresse in the way of God Psal 119.1 In my statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Chukkim notes rites pertaining to the Ceremoniall Law cald also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not onely â—o but Chukkim includes the whole Ceremoniall Law the Seaventie doe sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandement which Mitzuoth properly signifies containing the Morrall Law or Tenne Commandements and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Deut. 4.40 They render Mitzuoth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chukkim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.15 Paul calls Chukkim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of Commandements in Ordinances Mine Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishphatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements these some refer to the outwaâ—d policie of Israel their civill estate but statutes and
Ordinances are used promiscuously And here by them I conceive is ment the whose Law of God revealed This walking in his statutes is set out in holy writ by such expressions as these Viz. Walking after the Lord. Deut. 13.4 Walking before God 1 Kings 9.4 Walking in the light of the Lord. Isa 2.5 Walking in the truth John Epist 3. Vers 4. Walking in the name of the Lord Micah 4.5 Walking according to rule Gal. 6.16 And Walking with God Gen. 6.9 Keepe mine Ordinances Keeping imports 1. Remembring Luke 2.51 Mary kept all these sayings in her heart 2. Holding fast 2 Tim. 1.14 The good thing committed to thee keep that is hold fast here we must take in both remembering and holding fast but in order to doeing men may know remember and hold fast the mind of God but not doe the same Deut. 5.1 Heare O Israel the statutes and Judgements which I speake in your eares this day and keepe and doe them the Hebrew is keepe to doe them Doe them Doing implies 1. The performing and practice of them Psal 15.5 Facere â—st exacte custodire decenter quicquam operari He that doth these things shall never be moved 2. Fullfilling of things required 1 Kings 5.8 Saith Hiram to Solomon I will doe all thy desire that is fullfill thy desire both may be understood here not simply to doe but to doe exactly Obser 1. The end of Gods giving us temporall and spirituall mercies is that we should be obedient unto him He gathered them out of Babylon planted them in Canaan gives them onenesse of heart newnesse of spirit c. And why that they might walke in his statutes and keepe his Ordinances God hireth us with mercies to doe his will Psal 105.43.44.45 He brought forth his People with joy and his chosen with gladnesse and gave them the Lands of the Heathen and they inheritied the labour of the People that they might observe his statutes and keepe his Law 2 Sam. 12.7.8.9 David was obliged by Gods bountie to obedience why did God so much for his Vineyard Isa 5.2 but that it might bring forth Grapes the end of all mercies and meanes offorded us were to make it fruitfull in obedience All in Gods works in his word are so many inducements to obedience God hath given us the Earth and fullnesse of it and the end is to provoke us thereby to walke in his statutes He hath given us his good word choyce Oâ—dinances Heavenly Councells pretious promises profitable commands holy examples and his end in all these is to quicken us up to obedience It s the end of Election 1 Pet. 1.2 It s the end of Redemption Luke 1.74.75 It s the end of our new Creation Ephes 2.10 Paul beseeches the Romans By the mercies of God to present their Bodies a living sacrifice holy and acceptable unto God Our mercies should prevaile with us we are Planted in a good Land we have the dewes of Heaven and fatnesse of the Earth God hath done great things amongst us and for us we have had wonderfull Deliverances and shall not we be incouraged thereby to walke in the statutes of our God Deut. 11.7.8 Your eyes have seene all the great Acts of the Lord which he did therefore shall you keepe all the Commandements which I command you this day Let the great things we have seen and heard put us upon obeying the Lord and so obeying him that our obedience may be 1. Generall God requires you should walke in all his wayes Deut. 10.12 2. Heartie yea with the whole heart Deut. 26.16 3. Constant Deut. 4.9 Gal. 6.9 4. Willing chearfull Phil. 2.14 Deut. 28.47 5. With strength and courage Josh 23.6 If we doe not walk in the statutes of the Lord and keepe his commands we know not God 1. John 2.3.4 We doe not love God 1 Joh. 5.3 Nor Christ Joh. 14.15 Our prayers will be unfruitfull and succeslesse 1 John 3.22 2. Note that walking in Gods statutes keeping his Ordinances and doing his will doe evidence the worke of grace in the heart and what the man is God would give them onenesse of heart newnesse and tendernesse of spirit that they might walk keepe doe c. If then they did so this declared what was within Luke 1.6 Zacharie and Elizabeth were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse their wâ—lking witnessed their righteousnesse see 1 John 3.10 2 Chap. 29. Luke 6.44 What ever the fruit is such is the Tree Figgs doe not grow upon thornes nor Grapes upon brambles where you finde Grapes it is a Vine and not onely doth God and Christ know them but Mat. 7.16 you shall know them by their Fruits not by their leaves but their fruits not some few actions but by a dayly observatâ—â—n of them sometimes delay and times alwayes attention is required to discerne them 2 Tim. 3.5 Having a form of godlinesse c. this may be discerned for vers 9. Their folly shall be manifest to all men James 2.18 Works â—re the glasse picture Child of faith Adam begat a Sonne after his Image and faith begets Children after its owne Image Abrahams offering of his Sonne decâ—aâ—ed his faith Heb. 11.17 Works justifie faith and faith justifies the man Some doubt whether works will prove grace whether sanctification will evidence justification But John tells us there is a witnesse of Water as well as of blood and of the spirit 1 Joh. 5.8 if the Law written in Bookes may be knowne and the sense of it evidenced by Commentaries surely the Law written in the heart may be knowne and evidenced by works 3. Grace in the heart will appeare in the life if there be a new spirit a tender heart there will be walking in the Statutes A new spirit cannot be imprisoned within but it will breake out into action when the seed is sowne in good ground it will not lye long under ground but spring forth Marke 4.20 Grace is light and that will manifest it selfe vers 21.22 God hath determined that hidden things shall bee manifested grace cannot alwayes be hid 1 Pet. 2.9 Such vertue will out 1 Thes 1.5.6.7 The Coritnhians were the Epistle of Paul written in his heart read and knowne of all men The Romans faith was spoken of throughout the World Rom. 1.8 That was in all the Churches of the World So their obedience Chap. 16.19 There be diverse things cannot be hidden as the light fire life the wind a spring and of this nature is grace which is all those its light and fire John was a burning and shining light Its life Luke 15.24 It s the wind of the spirit Cant. 4.16 Joh. 3.8 It s a Spring Joh. 7.38 A good Tree cannot bring forth evill fruit and it cannot but bring forth good fruit Acts 4.20 We cannot but speake the things we have heard and seene Paul when converted presently said Lord what wilt thou have me to doe He would not be idle
he would leave them The Jewes thought because they had the Temple and God amongst them that therefore they were well and happy though their worship were mixt and their lives wicked but they were deceiv'd No particular visible Church hath assurance of Gods abiding longer with it then it keepes his worship pure walks holily and humbly with him when any corrupt his glory his worship then the glorious Lord and the glory of the Lord doth leave them 3. When God leaves a people then protection of Angells and comfort of Ceeatures leave them also the Cherubims and wheeles together with the glory left them and went to the mountain When the King goeth the Court removes and the Servants follow when God is gone we are left naked lye open to all temptations and miseries we have no God to counsell comfort protect or save and what a case is such a people in Jer. 6.8 Be thou instructed O Jerusalem least my soule depart from thee and what then Least I make thee desolate a Land not inhabited VERS 24. Afterwards the spirit tooke me up and brought me in vision by the Spirit of God into Chaldea to them of the Captivity so the vision that I had seen went up from me HEre is the conclusion of this glorious Vision our Prophet had seene The spirit had carryed him not in body but in spirit unto Jerusalem Chap. 8.3 And shewed him how things were there what God was purposed to doe and now having seen and heard glorious and terrible things the Vision went up to Heaven he saw it no more The spirit an shew us things at a great distance Obser 1. as if we were present the spirit caused Ezekiel to see things at Jerusalem when his body was in Chaldaea Our senses cannot discerne farr but the spirit knoweth all things in all places and can satiâ—fie us with the knowledge of them give us spirituall and propheticall eyes Paul saith 2 Cor. 12.2.3 That he was caught up to the third Heaven but whether in the body or out of the body he knoweth not and being there he heard unspeakable words The spirit took him up caused him to heare such things so did the spirit here take up our Prophet and caused him to see such things 2. This Vision was reall divine no imaginary fained thing not from his braine but from the spirit it selfe In raptu abstrahitur anima a sensibus phantasmatibus therefore it 's said to put all out of doubt The spirit took him up and brought him in Vision and the Vision I had seen went up which shewes it was no humane thing but divine 3. The servants of God have glorious sights here sometimes but they soone expire and come to an end So the Vision which I had seen went up from me He had seen the glory of God the Cherubims and wheels and the man cloathed with linnen Viz. Christ but here was no continuance of this glorious sight Jacob seeth a ladder reaching up to Heaven Angells ascending and descending and the Lord at the top of the ladder but this was onely for a night and then it ceased Gen. 28.12.13.16 Moses saw the Lord in the burning bush Exod. 3.23 But the fight lasted not Isaiah saw the Lord sitting upon a Throne Isa 6.1 Peter James and John saw the transfiguration of Christ Math. 17. And all the Apostles Saw his glory as the glory of the onely begotten but the Vision went up from them VERS 25. Then I spake to them of the Captivity all the things that the Lord had shewed me HEre you have what the Prophet did after the Vision he had been in an extasie some time and now being brought to his ordinary and pristine condition he relates to the Captives what he had seen and heard Many of those in the Captivity and probably some of those Elders which sate in the Prophets house Chap. 8.1 thought them happy which were at Jerusalem condemned their owne act in coming to Babylon judged their counsells foolish and weake which they had about their coming thiâ—her and blamed Jeremiah for exhorâ—ing them therâ—unto hereupon Ezekiel being returned as he thought from Jerusalem to Chaldaea speaks unto them what he had received concerning the destruction of the Temple City Land and the mâ—series of the inhabitants and thereby convinceth them that they were in a far better condition then those they haâ— left behind All the things Things in Hebrew is words now words are not shewne but heard how then doth he say Which he had shewed me they were not meer words but words Vesâ—ita externo symbolâ— He had many types Viz. Of a sâ—â—dge of a razâ—r and haire of a chain of six men wiâ—h slâ—ughter weapons in their hands of a cauldron whâ—ch were visible words Obser 1. When men have been in the hand and power of the spirit acted thereby then are they siâ— to speak unto the people Then I spake unto them When Moses had been in the mount then was hâ— fit to speak to those at the foot of the mount when the spiâ—it had irradiated the minds of men with divine light and truths then are they meetest â—o communicate to others The Apostles being filled with the spirit spake freely boldly Acts 4.13.20 2. Gods Prophets and Messengers must speak unto those they are intended for Ezekiel had his vision and all the types in it for the Jewes those of the Captivity not the Babylonians God had a care of the Captivity that they might be instructed concerning his mind and be undeceived in their apprehensions about the things of Jerusalem Then I spake unto the Captivity 3 They must declare what they have hâ—ard and seen not what is their owne what is mans is uncertaine unsatisfying unsanctifying but that which iâ—â—hâ— Lords is infallible will satisfie and sanctify Christ told the Apostles the spirit should take of his and shew unto them John 16.14 Math. 28.20 They must teach the people to observe what he commanded them 1 Cor. 11.23 Paul received what he delivered thus did Ezekiel he spake what the Lord shewed unto him 4. They must be faithfull speake all the things which are shewed unto them thus did our Prophet he delivered unto them all the Lord had shewne unto him what ever he had seen or heard that he faithfully giveth out There muâ—t be no adding to the things of God no detracting from them no changing any of them but what is the Lords that must be dispensed Christ who was sent of the father saith All things that I have heard of my Father I have made known unto you Joh. 15.15 and Paul kepâ— back nothing but delivered all the counsell of God unto them Acts 20.20.27 CHAP. XII VERS 1 2 3 4 5 6 7. The word of the Lord also came unto me saying Son of man thou dwellest in the midst of a rebellious house which have eyes to see and see not They have eares to hear and hear not for they are a rebellious
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
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