21.8 Thine hand shall finde out all thine enemies thy right hand shall finde out those that hate thee 9. Thou shalt make them as a fiery Oven in the time of thine anger 1 Sam 5.7 His hand is soar upon us Chap. 6.3 It shall be knowne why his hand is not remooved from you God had smitten them with the Emrods and that they call the hand of God the phrase here implyes that God will in some speciall manner punish these Prophets They shall not be in the assemblie of my people Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus interprets in Secreto Vaâ—ablus in arcano the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the instructing of my people they shall not Prophesie or preach unto them their liberty and power of speaking shall be taken from them French It s ne serout plus au conseil de mon peuple They shall be no more of the counsell of my people Castalio ut in meorum concilio non sint Junius In consilio populi mei one is with C. the other with S. That with C. Notes the companie of Gods people Pisc the other with S. Notes the counsells of that company some have it Iucaetu populi mei in the company of my people This differâ—nce of interpreting the word arises from the severall significations of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a secret councell and the company of those who consult or counsell If we take it here for secret they shall not be in the secret of my people and so besides those mentioned the Chalde Paraphrast saith Non erunt in seoreto then the sense is they shall not know those secrets nor pertake of that good which I reserve for to make knowne and communicate to my people Oecolam The Targum hath it thus In occultis bonis quae reposita sunt populo non habebuntur They shall not be accounted among those secret good things which are laid up for my people Prophets were great mercies for people and God gave them out upon occasion but these should not be numbred amongst them they should be detected and have their reward This secret of Gods people is some choyce knowledge of God and his will beyond what is vulgarly knowne by men of the World Psal 25.14 The secret of the Lord is with them that feare him Prov. 3.32 His secret is with the righteous Micaiah knew the secret of the Lord touching Ahab which neither Zedekiah nor any other of the false Prophets knew 1 King 2.4 Mic. 3.7 The Lord revealeth his secret unto his servants the Prophets not to those are false and against him If we take is for assembly as the word is sometimes used in holy Writ as Jer. 6.11 I will powre out my fury upon the assemblies of young men Hence Sodalitium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super congregationem juvenum then we must inquire what assemblies are meant There were two kind of Assemblies among the Jewes First An Assembly of Elders Psal 107.32 I will praise him in the Assembly of Elders these were the Magistrates and Senators that had authority and bare rule over the people it might be the Seventy or Sanedrim bemoshab Zekenim in cathedra seniorum Secondly An Assembly of Saints Psal 89.7 God is greatly to be feared in the Assembly of Saints the Jewes were a holy people and when there were publique Congregations of them they were an Assembly of Saints To this Pradus applyes that in Psal 1 5. the ungodly shall not stand in judgment You may understand it of both Assemblies that these false Prophets should neither come amongst the Senators to sit in Councell there to consult about any matters of State or Church nor amongst the Saints they should have no communion with Gods people and this sense I like best for tbe Prophets came to Ecclesiastick meetings as appeares 2 Kings 23.2 The Prophets were present when Josiah read the Booke of the Covenant Jerem. 26.7 the Priests and Prophets heard Jeremiah in the House of the Lord. Neither shall they be written in the writing of the house of Israel What this writing of the house of Israel was search must be made Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Scripture of the house of Israel they shall not be written by Scripture some understand the Canonicall Bookes of Moses and the Prophets and will have the sense to be that the prophesies of these false prophets should not be written in or among those Books but surely it was never in the thoughts of any true prophet that the lyes and vanities of false prophets should be joyned to sacred Writ What hath the Chaffe to doe with the Wheat We must look out some other meaning of these words When it pleased the Lord to bring his people out of Aegypt he commanded them to be numbred Numb 1.2 3. The names and number of all from twenty yeares old and upwards were to be taken and when they were numbred they were to give every man a ransome for his soule unto the Lord Exod. 30.12 In like manner when they came out of Babylon they were numbred as appeares Ezra 2. and 8. Chap. Nehem. 7. Where you have the number set downe Vers 66.67 the whole Congregation together was forty two thousand three hundred and threescore besides men and Maid servants seven thousand three hundred thirty seven and two hundred forty five Singing Men and Women The Catalogues in which the names of these were writ are judged to be the writings of the house of Israel by these the Tribes were knowne preserved distinct and those were not found in the writing were displaced Nehem 7.64 These sought their Register among those that were reckoned by Genealogy but it was not found therefore were they as polluted put from the Priesthood Isa 4.3 Every one that is written among the living in Jerusalem shall be called holy He speakes of great calamity a destruction which should be upon the Jewes and few should escape but he that was left and written among the living c. All those who came to Jerusalem from the Captivity and were Citizens thereof were written in some Book Catalogue or Register which was the writing of the house of Israel and was called also the Booke of life or of the living For upon the death of a man his name was razed out of this Booke or if he did any thing unworthy the name and right of a Citizen and then he was counted as a dead man The sense of these words you may hence then take up thus Viz. These false Prophets shall be reckoned amongst the dead not the living they shall not be written in the writing of the house of Israel when they come back to Jerusalem they shall be like trees puld up and never planted againe they shall be cut off and destroyed by some soare judgement In this sense some take those words of Moses Exod. 32.32 Blot me out of thy booke which thou
came unto me saying 2. Sonne of man set thy face towards the mountaines of Israel and prophesie against them 3. And say Ye mountaines of Israel heare the word of the Lord God Thus saith the Lord God to the mountaines and to the hils to the Rivers and to the Valleys Behold I even I will bring a sword upon you and I will destroy your high places 4. And your Altars shall be desolate and your Images shall be broken and I will cast downe your slaine men before your Idols 5. And I will lay the dead carkases of the Children of Israel before their Idols and I will scatter your bones round about your Altars 6. In all your dwelling places the Cities shall be laid waste and the high places shall be desolate that your Alters may bee laid waste and desolate and your Idols may be broken and cease and your Images may be cut downe and your workes may be abolished 7. And the slaine shall fall in the midst of you and ye shall know that I am the Lord. IN this Chapter you have First a command to Prophesie in the two first Verses Secondly the Prophesie it selfe in which are three thing First A threatning of desolation to the Land of Judea the Idolls Altars and men thereof in the 3 4 5 6 7 Verses Secondly a promise of mercy unto them in their scattered condition verse 8 9 10. Some should escape the Judgements repent of their evill waye and know the Lord. Thirdly a prefiguration of the griefe they should have for the Judgements to come upon them which are repented Verses 11 12 13 14. Junius observes this Prophesie to have been on the Sabboth day the one and twentieth of the fifth moneth in the sixth year of their Captivity and on the twenty eighth day of the same moneth the Prophesie in the next Chapter and on the fifth day of the sixth moneth the Vision in the eighth Chapter God honoured his owne day with giving out his Word by Revelations and Visions that day they rested from their labour and were fittest to heare see and receive divine thinge It was now above a yeare since Ezekiel had his first Vision for that was in the fifth day of the fourth moneth and fifth yeare of the Captivity this in the sixth yeare and fifth moneth The Prophets had not all communicated to them at once but by degrees as infinite wisedome saw best and the Church understands not all at once what they wrote but now a little and then a little as it pleases God to let in light Vers 2. Set thy face towards the Mountaines of Israel Turne thee unto them speake boldly and freely Prophesie their destruction The Mountaines of Israel were diverse There was Mount Ebal and Mount Gorizzim Deut. 27.12 13. Mount Carmel 1 Kings 18.19 Mount Horeb 1 Kings 19.8 Mount Zemâ—raim 2 Chron. 13.4 Mount Gilead Cant. 4.1 Mount Ephraim Joshua 17.15 Mount Naphtali and Mount Judah Joshua 20.7 Mount Hermon 1 Chron. 5.23 Mount Lebanon Judges 3.3 Mount Tabor Judges 4.6 Mount Bethel Josh 16.1 Mount Moriah 2 Chron. 3.1 Mount Zion Psal 125.1 Mount Olivet Luke 19.37 which is called the Mount of corruption 2 Kings 29.13 because Solomon had built there High places for Ashtoreth Chemosh and Mileome and not onely in that but diverse other of these Mountaines were Altars and Images which provoked the Lord and therefore he bids the Prophet to prophesie against them He speakes to the Mountaines Hills Rivers and Vallies to heare the Word of the Lord. This kind of speaking sets out the weightinesse of the Prophesie the vehemency of affection and seem'd to convince the Jews of their insensiblenesse and incurablenesse they were so hardened in sinne that there was as much hope of doing good to these creatures as to them by the Word Here is a Prosopopeia attribution of sense to dumbe creatures Res insensibiles videbantur suo modo sentire sensus autem compotes non sentichant which is frequent in Scriptures Deut. 32.1 Give eare Oh yee Heavens and I will speake heare Oh Earth the words of my mouth So Jer. 2.12 Isa 1.2 Hence the earth t is said to tremble the hills to move at the wrath of God Psal 18.7 Psal 76.8.114.7 Winds and Seas to obey Matth. 8.27 All creatures are more ready to obey the will of their Creatour then man it Apostrophees are therefore oft made from the sensible and rationall Creatures to those that are void of both to set out the stupidity of Man and his unworthinesse of the Word The Lord passes by the Masters and lookes to the Servants neglects Men and speakes to the Mountaines that so he might provoke them to consider To the Rivers The vulgar is Rupibus to the Rocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphikim in the Hebrew doth signifie Channells Isa 8.7 Psal 18.15 The King of Assyria shall come up over all his Channels and goe over all his banks 2 Sam. 16.22 The Channels of the Sea appeared It signifies also the waters that runne in the Channels Job 6.15 As the streame of brookes they passe away And Psal 126.4 As the streames in the South Hence it is rendred Rivers Joel 3.18 Ezek. 35.8 from Aphak which signifies to containe and corroborate and both these the Channels doe they containe the Waters keep them within their bancks and strengthen them being kept together so that they runne with force and beare burdens The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes Thickets and woody places which use to be about waters Valleys By the water sides and in the Valleys they provoked God Jer. 49.4 Why gloryest thou in the Valleys They trusted in their flowing and fat Valleys Isa 57.5 They enflamed themselves with Idolls under every green Tree slaying the Children in the Valleys under the clifts of the Rocks And Jer. 32.35 They built the high places of Baal which are in the Valley of the sonne of Hinnon to cause their Sonnes and Daughters to passe through the fire unto Molech and this Valley was afterward called The Valley of slaughter Jer. 19.6 and the reason is given Jer. 7.32 33. they had slaine their Children there and God punished them with a great slaughter there and defiled the place with their blood which they had formerly defiled with their sinne A Sword upon you That is the Assyrians armed with instruments of Warre they should come and lay all waste breake downe Altars cut downe Groves digge downe Hils dry up their Channels and let out their waters The high places They are first mentioned in Leviticus Chap. 26.30 They were Mountaines or Hills where the people worshipped 2 Chron. 1.3 taken from the practice of Heathens who chose out pleasant places woody Hills and recesses where they built Chappels Temples and Altars to their gods Numb 22.41 Balack brought Balaam into the high places of Baal where there was a Temple or Chappell for the worship of Baal and therefore in the next Chapter
17. where he speakes of the day that Ezekiel doth The great day of the Lord is neere it is neere and hasteth greatly even the voyce of the day of the Lord the mighty man shall cry there bitterly That day is a day of wrath a day of trouble and distresse a day of wasting and desolation a day of darknesse and gloominesse a day of Clouds and thick darknesse a day of the Trumpet and Alarum against the fenced Cities and against the high Towers and I will bring distresse upon men that they shall walke like blinde men c. Non gloriae montium Vulgar Non repercussio montium Montan. Non Echus montium Jun. Not the sounding againe of the Mountaines The Land of Israel was full of Mountaines Psal 125.2 As the Mountaines are round about Jerusalem and Judah was a Hill Countrey Luke 1.39 About these hils were their Vines planted and it was a Land of Vines Deut. 8.8 Isa 7.23 and at their Vintage when they gathered their Grapes they had many Labourers who to sweeten and facilitate their paines made great shoutings Jer. 35.30 An Eccho is a reflexion of sounds and is made upon walls woods banks rocks hills Isa 16.10 which made the Mountains to Eccho and resound but now there should be no joyfull sound but the ratling of Armes noyse of Charets neighing of Horses cry of Souldiers these should be heard in the Mountaines Or thus upon the Hils and Mountaines they had their Idols and Altars Chap. 6.13 and where Idolaters sacrificed there they had their Musick Songs and Dances which made the Mountaines to ring and were as the glory of them but now there should be a day of slâ—ughter and dreadfull clamour of enemies should be in the Mountaines the glory of them stained with the blood of men slaine there should be groaning mourning howling schreeking of men and women wounded and wronged Or thus you thinke all threats empty sounds as an Eccho from a Mountaine which presently vanisheth but you shall find the day of trouble no Eccho worke it will be reall and make you in the bitternesse of your spirits cry to Rockes and Mountaines and seek to hide your selves in the clifts of them Ver. 8. The eighth Verse hath formerly been opened onely you have Powring out of Fury for accomplishing fury Chap. 5.13 and it is the same for substance God would not hold in his fury any longer he would give full scope unto it freely fully strongly would he proceed in his fury against them all which are included in the word Powre out So for the ninth Verse I am the Lord that smiteth You thinke it is the Chaldeans the second cause but ye shall know that it is the Lord himselfe CHAP. VII 10. Behold the day behold it is come behold it is come the morning is gone forth the Rod hath blossomed Pride hath budded 11. Violence is risen up into a rod of wickednesse none of them shall remaine nor of their multitude nor of any of theirs neither shall there be wailing for them IN these Verses he goes on to shew the approach and extent of their Ruine it was at hand and none of them should remaine and likewise the causes thereof Pride and Violence Of morning was spoken in the sixth Verse but I must open something here for the words are difficult The Rod hath blossom'd By Rod sundry Interpreters understand Nebuchadnezzar whom they conceive so called Jer. 1.11 and that in Isa 10.5 O Assyrian the Rod of mine anger refers not onely to Senacherib but also to Nebuchadnezzar A Rod in the Scripture sense denotes First Power strength Psal. 2.9 a Rod of Iron Secondly Afflictions heavy Judgements Psal 89.32 I will visit your transgressions with a Rod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Rigid and harsh Government Isa 14.5 The Lord hath broken the staffe or Rod of the wicked That is their rigorous and cruell Government Nebuchadnezzar had great strength sorely afflicted the Land of Judah he was an Iron Rod that brake them in pieces and rul'd them rigidly in Babylon Jehoiakim was kept 37. yeares in prison Jer. 52.31 The rod blossometh That is was in a readinesse to come and smite Jerusalem after blossoming comes fruit and the fruit that this Rod bare was fruit unto death Pride hath budded This King and people lifted up themselves above others Vir Superbiae Vatablus turnes it and meanes it of Nebuchadnezzar and prided themselves in their greatnesse strength riches and victories Jer. 50.31 God saith of Babylon I am against thee O thou most proud The Hebrew is I am gainst thee Pride These Babilonians were pride it selfe in Dan. 4.30 You may heare the King priding himselfe in this language Is not this great Babylon that I have built for the house of the Kingdome by the might of my power and for the honour of my Majesty Both King and people were proud and their pride budded forth and appeared to all when they put out Zedekiah's eyes slew his sonnes before his face and said sing us one of the songs of Zion Psal 137.3 Others by Rod understand the state of Judah and Jerusalem so the word Rod is used in Scripture Jer. 48.17 How is the strong staffe broken and the beautifull Rod That is the state and dignity of Moab and thus we may understand it The word for Rod signifies a Tribe as in Num. 1.4.16.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either because they grew out of the stock of Jacob as branches doe out of a Tree or because the names of the 12. Tribes were written upon rods Num. 17.2 and the word being Hammatteh the Tribe the rod carries me to conceive its meant of Judah rather than of Nebuchadnezar And the sense runs in a continued allegory Judah is compared to a tree that blossoms buds and brings forth its fruit it had blossom'd or flourished so the word is Psalm 90.6 And now the fruit was growing ripe their sins were great the measure of them almost full and punishment grew near and weighty The sinnes mentioned are 1. Pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That pride So the Hebrew is there was eminency in it Judah was grown very proud Jer. 13.9 The Rulers were score ful Isa 28.14 I will marre the pride of Judah the great pride of Jerusalem And wherein appeared this great pride vers 10. They refuse to heare Gods word they walked in the imaginations of their owne hearts after other Gods to serve and worship them the proud men told Jeremiah be spake falsely Jer. 43.25 This sin reigned among men and women also Isa 3.16 The daughters of Sion are haughty and walke with stretched forth necks and wanton eyes walking and mincing as they goe making a tinckeling with their feete They had great bravery tinkling ornaments Caules round moon tires chaines bracelets muflers bonnets leg-ornaments headbands rings eare-rings nose-jewels changeable suites of apparell mantles crisping pins glasses fine linnen hoods and vailes They were
should be no advantage to them Quest But why did Jeremie purchase land after this time In Jer. 32. you shall finde hee bought land in the tenth yeare of Zedekiah when Jerusalem was besieged when himselfe was in prison vers 2. He bought Hanameell sold subscribed and seal'd the evidences which Baruch put into an earthen vessell and hid for many dayes Answ 1 1. The right of Redemption belonged to him he being the nearest kinsman was to doe it see Levit. 25.24 Ruth 4.4 But there were Wars in the gate and when Wars are awake Inter arma silent leges the Laws do sleep 2. Hee had speciall warrant for it vers 8. Hee saith then I knew that this was the Word of the Lord that Hanameel came to him and bade him buy his field hee knew that it came from God and it had been sin in him not to have done it 3. He purchased this Land by faith knowing that the Captivity should not exceed 70. years and that there should be a repossession of houses fields Vineyards after the captivity ver 15. and believed that the holy seede should return Ezekiel spake of those present in Jerusalem that should be caried away perish and not return For the Vision is touching the multitude thereof which shall not returne These words must be cautiously observed the multitudes returning must not here be understood but the vision shall not returne The Hebrew is the vision to the multitude thereof shall not return or the vision shall not return to the multitude thereof there is no which in the Hebrew which makes the doubt in the English and alters the sense The vision shall not returne that is the propheticall threatning I have had touching the besieging and destroying of Jerusalem and the whole Land shall not be in vaine the Prophesie denounc'd against them shall not return void be without successe it shall not be recalled but stand firme not be reiterated once shall suffice by that time the truth of this prophesie is executed and weight of it fallen upon you there will be no thought of possessions or place of inheriting lands Some read it the vision to all the wealth making the sense to be a threatning of their estates to be plundered and spoyled which they trusted so much unto this is supposed in the other for the Prophesie taking hold upon them their estates could not be safe Neither shall any strengthen himselfe in the iniquity of his life The Hebrew is a man in his iniquity of his life shall not strengthen or thus a man shal not strengthen himself whose life is in his iniquity it 's so in the Margin Not comfort saith the Vulgar where there is comfort there is some strengthning men have thoughts to strengthen themselves in their wicked wayes but it shall not be not their Councels not their multitudes not their riches not their priviledges not their confederacies with others not their Military preparations not their serving of false Gods nothing shall strengthen them against the Chaldeans to withstand them The iniquity of their lives is stronger to ruine them then all the strength they have besides can make to defend them It 's not their art policy power that shall deliver them from the Judgement decreed and threatned sometimes mens iniquities their malice violence blasphemies stubbornesse makes others forbear them and loose their right rather then they will meddle with them But here it shall not be so the greater their Iniquities the rather the sooner would God punish them Or thus you have heard many threats and heavy judgments against the City and Land but you are secure you repent not you goe on justifying your wayes thinking all well that we the Prophets are lyars that there is no danger or feare but you shall know that your wayes are sinfull and will not afford comfort or strength to stand it out in the evill day no man ever got strength by or in Iniquity Observ 1 That the things of this life are litle to be valued we should not be solicitous about them for the time may come that wrath may be upon them and what are they then worthlesse comfortlesse vexing things it vexed many of them that their estates should fall into Chaldeans hands and the price of desirable things was abated the buyer was not to rejoyce nor the seller to mourn for neither the one or the other had got or lost much and what ever they had should come to nothing If men magnifie temporals and exalt the price of them God will vilifie them and make them at a low rate all the wealth of Judah and Jerusalem was now to be a prey to the Adversary yea their Gardens Orchards Vineyards Lands Houses Wives Children and what ever was considerable amongst them should be taken from them Now there was no Terra firma in that Kingdom all things were moveable in fluxe upon the wing and little cause had they to laugh or weepe for those things the like is our condition at this present all uncertain much in the Enemies hand therefore as the Apostle 1 Cor. 7.29 Let them that have wives be as though they had none they that weepe as though they wept not they that rejoyce as though they rejoyced not and thou that buy as though they possessed not Now let mens hearts be off from all so looke upon all conditions all possessions as uncertain as nothing as taken from you as departing from them Let your thoughts be upon the inheritance that is incorruptible undefiled and that sadeth not away which is reserved in heaven 1 Pet. 1.4 Observ 2 2. Covetous men are glad of good bargains though wrath be upon them they look at the gains not the wrath necessity danger made men sell all and covetousnesse made others buy all and because they had much for a little they rejoyced but little cause had they for the wrath of God was upon all they bought Covetousnesse is watchfull for advantages of gaine but blind in discerning wrath accompanying that gain Josh 7. Achans covetousness caused him to take the Garment the sheckles of Silver and wedge of Gold But it blinded him so that hee saw not the cursednesse of them nor the stony death that followed them In Lots dayes there was buying and selling till the fire consumed what was bought sold together with the buyer and seller Luke 17.28 29. Covetousnesse is greedy of its prey even when death is in it it wil buy houses when fire is kindled in them and land when the curse of God is upon it beware therefore of this sinne saith he Luke 12.15 For a mans life consisteth not in the abundance of the things which he possesseth his death and his destruction may be in them they cannot adde to his life or the true comfort of it but they may take away from it James 5.3 The rust of their gold and silver shall witnesse against them and eate their flesh as fire Observ 3 3.
day which was a day fitting for visions of God It was now a year two moneths and upwards since he had his first vision As I sate in my house Having been now six years in Captivity the Prophet and others had hired or builded themselves houses This was a house of some capatiousnesse the Elders of Judah sate before him in it That is the chief of those that were brought with Jehoiachin into Babylon 2 Kings 24 12. And why they should come sit there is inquirable It was not to catch advantages against the Prophet as some fansie Not to consult of their Civill affairs in Babylon others were more fit for such things then Prophets but it was to beare of the Prophet what the Lord intended to doe with Jerusalem and the Jewes there what the meaning of the types and visions hee had was whether hee had any word of their returning from that condition they were in or they came to see if he had any word to speake unto them being the Sabbath day for on those dayes it was ord nary for the people to goe to the Prophets 2 Kings 4.23 And Ezekiel sate composed and disposed to speak the Word of God to those came to him The hand of the Lord God fell there upon me The powerfull operation of the Spirit of Christ seiz'd upon him and was as a hand carrying him on to that worke he was appointed unto he had a mighty impulse of the Spirit and was at a man wrapt ouâ— of himselfe wholly acted by the Spirit See Chap. 1.3 where hath beene spoken of the hand of the Lord. That the Lord takes speciall notice of the times in which he gives out truths and visions to Prophets and people Obser 1. he keeps an exact account of those yeares moneths and dayes In the sixth yeare the sixth moneth and fifth day c. So in the first Chapter In the thirtieth yeare the fourth moneth the fifth day the word of the Lord came unto him You have the time mentioned in the 20. Chap. vers 1. The seventh yeare and the fifth moneth the tenth day of the moneth So in 26.1.29.1.31.1.32.1.40.1 In these places there is speciall notice and account set downe of the time wherein God gave out his truth and visions to the Prophet and by him to the people In the 24. Chap. 1.2 the year moneth day and name of the day are written down when Jerusalem was besieged and a parable put into the Prophets mouth and not onely was it thus in Ezekiels but also in other Prophets dayes Zech. 1.1 Chap. 7.1 Hag. 1.1 Chap. 2.1.10 What ever mens thoughts are of truths when they are tendered unto them the Lord looks upon it as a work of great concernment and registers the time when it s done in such a year the City Land had Fasts every moneth and the Prophets Preacht such Truths and Texts unto them such a moneth they had a thanksgiving day and the Text was c. Especially in times of Affliction God takes notice what truths are commended by the Prophets unto men and therefore the time in Ezekiel is more particularized then any where else because many were now in Captivity the rest were comming and of all truths those will cost dearest that are preacht unto us in our afflictions and not improv'd 2. That great ones in times of afflictions wil seek unto the Prophets and prize vision when its rare The Elders they came to his house sate there expecting some word from him Ezekiel was a Priest and a Prophet Chap. 1.3 and Priests did teach as well as Sacrifice 2 Chron. 15.3 Israel was without a teaching Priest Levit. 10.8 9 10 11. Mal. 2.7 The Priests lipps should keep knowledge and they should seek the Law at his mouth These Elders the Princes and chiefe ones were come to seek it at Ezekiels mouth now they were in captivity now Priests and Prophets were scarce and now great ones that before little regarded the Prophets and Priests that mockt them despis'd and misus'd them 2 Chron. 36.16 Now they get to Ezekiels house wait upon him and long to hear a word from him Afflictions abate the pride of great mens spirits remove prejudice awaken conscience convince of sin Gods greatnesse and Authority over the highest the shortnesse of life of judgement and that eternall condition is comming and when it s so with great ones they will be glad to goe to a poor Prophets house and heare a word from him Jeroboam when his sonne was sicke sends to Ahijab the Prophet to know what should become of him 1 Kings 14.2 3. Naaman in his leprosie goeth to the Prophet Elisha for helpe 1 Kings 5. see Isa 37.2 Jer. 37.3 There you shall finde great ones even the greatest seeking to the Prophets in their troubles 3. Meeting in private houses to enjoy Gods Ordinances is ancient warrantable The Elders came to the Prophets house sate there to hear the Word of the Lord this was above 2000. yeares agoe therefore ancient and the Prophet taught them in private they worshipped God in a house they kept the Sabbath there and therefore not unlawfull this was frequent in Christs and the Apostles dayes Luke 10.38 39. In Marthas house Christ preached Acts 20.7 The Disciples met every first day in houses and chambers and when they were so met Paul preached to them And Acts 2.46 They brake bread from house to house That is privately in opposition to the publique saith De. Dieu And Acts 5.42 In every house they ceased not to teach and preach Jesus Christ In Cornelius house they did it Act. 10.33 34. In the Jaylors hâ—use they did it Acts 16.32 The high Priests cryed out of such meetings and thought the Temple and Synagogues which were allowed by Authority were sufficient But this would not suffice the Apostles they preached in publique to convert the Jewes in private to strengthen the Christians they would not be tyed to places when Christ by his Doctrine and practise had warranted them to preach and worship any where John 4.20 21. 1 Tim. 2.8 In Tertullians time such meetings were counted factious and schismaticall But he vindicates the same saying Hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contriâ—lantes quum probi quum boni coeunt cum pii cum caâ—ti congregantur non est factio dicenda sed curia at e contrario illis nomen factionum accommodandum est qui in odium bonorum et proborum conspirant c. in Apologet Wee are the same congregated and together as we are asunder we hurt we grieve none When good and godly men meet together it 's no conventicle but a Court They are a Conventicle a Faction that in hatred of Good men meet and plot against them pretending they are the cause of all evils and disturbances In the Prelats dayes there was much rigour and severity used against godly meetings of this nature
divine wrath and these God cals for and emplâ—yes yet to fetch in the Chaldeans for destruction of the City and inhabitants of it Angels are defenders and destroyers of Cities Chaldie is qui constituti sunt ut perdant civitatem Every man with his destroying weapon in his hand A man in the Hebrew it is not every man but the meaning is that not any shouâ—d appeare without his weapon every one that came should bring it in his hand Destroying weapon Heb. Instrument of his destruction that is not with an instrument to destroy himselfe but with an instrument to destroy otheâ—s a deadly instrument Observ 1. The Lord will not alwayes be silent and beare with sinners he will cry out against them the longer he hath been silent the louder he will cry at last here God held his peace long or spake in secret to the Prophet shewing him the sins of this City how grievous they were what abhominations they had committed and that being done he cryes out of them calls for executioners to be avenged on them Isa 42.14 I have long time holden my peace I have beene still and refrained my selfe now will I cry like a travailing woman I will destroy and devour at once A travailing woman feeles paine but keepes as long as shee can from discovering the same but when her throwes and pangs come strongly upon her she cryes out of her pains and cals for help So God had borne with their sins restrain'd his fury and vengeance but being overcome with the greatnesse of their sins wearied with their iniquities he cryes out and cals for help of Angels and men to avenge him of his adversaries Mica 6.9 The Lords voyce cryeth unto the City He called aloud unto them his patience was expired Spâ—riâ— exasperated his voyce was now intended as being in a streight and decessicâ—â—ed to proceede to judgement Amos 2.13 Behold I am pressed under you as a cart is pressed that is full of sheaves A cart is long a loading and when it s greatly loaded oft it breake and all is laid in the dust So God being pressed breaks silence brings in dreadfull and inevitable judgements therefore the flight shall perish from the swift c. 2. The Lord usually makes known his judgements before he executes them He cryed in mine eares Ezekiel shall know the Lords intendments before he doth any thing against the City people before notable judgements come upon men Gods method is to reveale them God told Noah of the flood Gen. 6.13.17 The captivity of the tenne Tribes was not hid from the Prophets 2 Kings 17.14 15 16. This Babylonish captivity was known to Isaiah Jeremiah Amos 7.7 8 9. Ezekiel and others 2 Chron. 36.15 16 17. Christ told the Apostles of the destruction of the Temple and miseries that should befall the City before they fell out Mat. 24.1 2. Luke 19.41 42 43 44. Upon this ground Amos is bold and saith Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Chap. 3.7 There is no necessity upon God for revealing his judgments he doth execute many secretly and openly which were never heard of till felt but Gods ordinary way with his people was to let them heare of his judgements before-hand he made them known to the Prophets and Propheticall men Joseph had the 7. yeares famine reveal'd to him Gen. 41. And God would not hide his purpose of ruining Sadome from Abraham Gen. 18.17 Shall I hide from Abraham that thing which I doe No I will not Abraham is my friend he shall know my thoughts Jonas is acquainted with Gods intentions touching Nineveh that great City and the judgments now upon us were not unfore-seen the servants of the Lord had notice of them many yeares since and spake of these tempestuous dayes This God doth to stop the mouth of iniquity that wicked men may not object God came upon them without warning This Lyon roares before he devoures the prey The Lord of Hosts sounds the Trumpet before he comes to battaile hee tels his Prophets and Ministers of Justice that they may give warning unto others that they may prepare to meete the Lord that they may tremble at his judgements repent reform return to God or else perish most justly and that the godly seeing his care herein for ye might work out your salvation with feare and trembling draw others out of their dangerous conditions exercise their graces more fully and intercede earnestly with God for averting mitigating removing or sanctifying of his judgements Abraham intreated for Sodome and Jeremiah for the Jewes when they knew GODS minde was to destroy them 3. No judgments evils come upon any States or Churches but at the Lords call and appointment Let the visitation of the City draw neare or cause the visiters to come God hath soveraign authority over all creatures he is Lord of Hosts and when he gives out the word then judgements step forth and the executioners of them appear 2 K. 8. 1. There was a seven yeares famine in the Land and how came this Elisha tels the Shunamite woman that the Lord had call'd for it he commanded it to come forth of his treasury of judgements When David had sin'd in numbring the people God sent him a sad message by Gad his seer which was this Shall seven years famine come unto thee in thy land or wilt thou flee three moneths before thine enemies while they pursue thee or that there be three dayes pestilence in the Land One of these David was to chuse and the Pestilence he chuseth which God sent amongst them 2 Sam. 24.12 13.14 15. Judgements are in Gods hand and let out at his pleasure He cals for the sword and gives it commission to goe up and downe Ezâ—k 14.17 He saith sword goe through the Land Hos 11.6 Abide on the Cities He causeth his sword to devour flesh and his arrowes to be drunk with blood Deut. 32.42 Judgements come not till God call them they goe not but where he directs them they hurt not any or more then he appoints nor cease till he command There is nothing casuall accidentall in them but they are by the determinate counsell and will of God 4. When the Lord is in his fury he is not only intense upon but hastning of judgements He cryed with a loud voyce which sets out his intention he would have executioners of his judgements draw neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polan renders the word appropinquate celeriter seu omni conatu studio make speed and hasten Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly The time was neare and all things in heaven and earth making hast to their destruction yea great hast God brings on judgments sooner then they are expected Did not the Chaldeans come with speed and hast upon them his horses were swifter then Eagles Jer. 4.13 Then Leopards Hob. 1.8 And are any creatures
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 〈◊〉 〈◊〉 〈◊〉
shall be scoffers walking after their owne lusts saying where is the promise of his comming 3. That sinfull words are of a spreading nature they said The dayes are prolonged and every vision faileth this wicked speech was become a Proverbe it passed through the mouths of all sorts young old great small learned ignorant it was in the City and Countrey a Proverbe in the Land of Israel The words of the Prophet stuck not by them they mocked at him and made jests at what he sayd Ez k 33.31 With their mouth they shew much love in the Hebrew it is they make jests they made sport with the Prophet and his threatnings but this blasphemous Proverbe they tooke up and conveyed from one to another all the Land over and made use of to disparage what ever he sayd So that in Matth. 28.13 when it was knowne that Christ was risen money was given to the Souldiers to say His Disciples came by night and stole him away while we slept This saying went abroad and is commonly reported among the Jewes unto this day Vers 15. 4. God takes notice of the ungodly speeches which are in mens mouths they sayd The dayes are prolonged c. God heard and observed what they sayd Isa 59.3 Your lips have spoken lyes your tongue hath muttered perversnesse Many thinke a lye nothing and secret mâ—ttering against others nothing but God observes every lye is told all whispering and muttering against others Jer 33.24 Considerest thou not what this people have spoken if thou doest not I doe They have sayd The two Families which the Lord hath chosen he hath even cast them off Jer. 44.25 God regards what men and their Wives say yea what every one saitâ— and will come ere long in judgement to convince sinners of the hard speeches spoken against him Jude 15. and to call men to an account for every idle word which they have spoken Matth. 12.36 therefore let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers and comfort to the speakers 5. The Lord hath an admiring indignation at the wickednesse of his people What is that Proverbe which you have in the Land of Israel This Interrogation implies admiration and indignation Admiration that a people brought up in his house which had had the Law and Prophets from the beginning so many hundred yeares should be so stupid wicked prophane blasphemous as to think say Divine threatnings were in vain the Prophets lyars and their Prophesies lyes Indignation what Proverbe is this which you have taken up What a Proverbe which strikes at me which makes me a false and lying God which overthrowes all Religion O detestable and vile Proverbe What shall all that I say by my Prophets faile and come to nothing vanish into the ayre Tell them therefore thus saith the Lord God I will make this Proverbe to cease c. This Verse is a confutation of their sinfull Proverbe which the Lord tels them should cease and that the dayes they thought prolonged were at hand They shall no more use it as a Proverbe in Israel Celebre dictum scita quadam novitate insigne Erasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is they shall no more Proverbe it not with this Proverbe others they might use acute and wise sentences concerning mans life and manners c. of which nature Proverbs are God would not abridge them of but this was a destructive Proverbe The dayes are at hand Hebrew have drawne neere that is at hand or draws neer which is either presently to be done or not farre off the time was not far now from Jerusalems beseidging Zedekiahs taking and the ruine of all Gods net was made and his snare ready for them The effect of every Vision Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the French La parole the word or thing of every Vision res omnis visionis so Piscator whatsoever the vision did present to the Prophet and he to the People that should be The thoughts and words of the wicked are differing and contrary to the thoughts and words of God Obser 1. they thought of peace God of war they thought of liberty God of captivity they of long life God of cutting them off they said the dayes of judgement were prolonged a far off God saith they are at hand they said every vision fayleth God said every vision should take effect they thought and said this proverb should continue but God thought and said it should cease and be used no more 1 Thes 5.3 Men cry peace safety and God cryes destruction 2. When sinners are exceeding wicked and have provoked God greivously as they did here by this blasphemous proverbe yet even then God shewes mercy they had provokt him into the field c. God might immediately have slaine them but he forbears them still admonishes them of judgement neare at hand goe say to them the dayes are at hand and the effect of every vision God tryes them yet longer â—nd labours to awaken them with consideration of the neernes of danger 3. Length of time doth not frustâ—â—te and null the threatnings of God against sinners Jeremiah had Prophecy'd above thirty yeares had threatned sad judgements and because they came not to passe in so long time they conceiv'd they would come to nothing but what ever be the distance of time between a threatening goeing forth and the execution of it yet it shall not fall to the ground but have its time of fullfilling if repentance intervene not For there shall be no more any vaine vision c. Here begins the confirmation of the confutation false Prophets which had vaine visions told them it should not be as Jeremiah had Prophecyed Jerusalem should not be destroyed they should not goe into captivity but dwell safely there and injoy that good land but what saith God There shall be no more any vaine vision the Hebrew runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non erit ultra omnis visio vana There shall not be any more all vision of vanity Some refer these words to the true Prophets and their vision but they are put hard to it how to make it out how some of their visions have been vain for that is implyed when it s said There shall not be any more all or any vaine vision as when God saith I will smite you no more it argues God hath smitten But thus I conceive it may be taken if it refer to the true Prophets there shall not be any more all vision of vanity that is hitherto you have looked upon all the vision of Jeremiah as a vision of vanity but it shall be so no more you shall have visions that shall be reall and quickly take place but I incline to those judge the words meant of the false Prophets who had fill'd the people with vain visions but they should be no more God would make good the visions he had
every winde of doctrine by the sleight of men and cunning craftynesse whereby they lye in weight to deceive by mutuall opinions and subtile sophismes they cog'd with and cheated the people as cunning gamesters at dice lye in wait to cheat young novices 2. That their visions and divinations are false and flattering 1. False they are cal'd here visions of vanity there is no truth in them no trust to be given unto them the false Prophets had their names from the falsehoods which they presnted to the people sometimes they are said to Prophecy lyes false visions and divinations a thing of nought the deceit of their heart Jer. 14.14.15 Sometimes they are said to make vaine and speak a vision of their owne heart Jeremiah 23.16 To cause Dreames to bee dreamed Jeremiah 29.8 They are called Foolish Prophets that follow their owne spirit that have seen nothing Ezek. 13.3 That have seen vanity and lying divination vers 6. Which is as nothing There were many such Prophets amongst them and this is the way that Antichrist worketh now in times of the Gospell 2 Thes 2.9.10 His comming is after the working of Satan with all power and signes and lying wonders and withall deceiveablenesse of unrighteousnesse When Satan comes into a man iâ—s with efficacy and there he works stranegly and deceitfully so Antichrist when he comes into the Church or State it s with efficacy he pretends that all Ecclesiasticall power is his he sits in the Temple as God and exalts himselfe above all is cald God even above the civill powers therefore in the 9. Verse is said to come with all power Of his signes and lying wonders you may see Rev. 13.3.13.15 and with all deceivablenesse of unrighteousnesse that is with all the Art and cunning to deceive which an unrighteous heart spirit state and pollicy can afford 2. Flattering Jer. 28.2.3.4 Hananiah a false Prophet flatters them and feeds them with vaine hopes saying Thus saith the Lord of Hosts I have broken the yoake of the King of Babylon within two full yeares will I bring againe into this place all the Vessels of the Lords House and Jeconiah the Sonne of Jehoiakim King of Judah with all the Captives of Judah that went into Babylon Here were pleasing words which lull'd them in security When Ahab had a minde to goe up to Ramoth Gilead and fight what sayd the Prophets to him 1 Kings 22.12 Goe up to Ramoth Gilead and prosper for the Lord shall deliver it into the Kings hand And when Micaiah a true Prophet was cald to speake they would have corrupted him say the Messengers The words of the Prophets declare good unto the King with one mouth let thy word I pray thee be like unto the word of one of them and speake that which is good Foolish people think those words good which flatter and please them but such words undoe them Ezek. 13.10 Because they have seduced my people saying peace and there was no peace and one built up a wall and others dawbed it with untempered morter The true Prophets threw downe Jerusalem by their Prophesies but the false built up a wall prophesied safety deliverance and others agreed with them but this was flattery and their destruction Pro. 26.28 A flattering mouth worketh ruine This Paul knew and therefore justifies himselfe that at no time he used flattering words 1 Thes 2.5 If he should have pleased men he should not have been the servant of Christ 3. Vaine visions and flattering divinations of false Prophets doe cause people to be secure and fearelesse of Divine threats Obser they regarded not what Jeremiah prophesied against Jerusalem so long as Hananiah and such men prophesied the contrary Ahab feared not scattering and falling at Ramoth Gilead whilst the false Prophets sayd Goe and prosper Mans nature is apter to be secure then to feare because pleasing things are sooner taken in then such as are averse to them 4. God hath his time to confute and confound visions of vanity and divinations of flattery There shall be no more any vain visions c. When the Lord made good his word brought Nebuchadnezzar to the walls of Jerusalem gave it up into his hands then were all the lying Prophets confuted and confounded with shame events discover viâ—â—ons and distinguish Prophets Jer. 28.9 The Prophet which prophecyeth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truely sent him If it prov'd true what was Prophecyed then was it a vision of God if not a vision of vanity and this was the way for them to try the Prophets by Deut. 18.21.22 The question is there how shall we know whether a Prophet speake of himselfe or from God the Answere is Look to the event if the thing he speaks come not to passe it s not of God it s a lye shame and confusion to the Prophet when Ahab was wounded and fell at Ramoth Gilead then the false Prophets were confuted and Zedekiah confounded running into an inner Chamber to hide himselfe 2 K. 22.25 Hence the Lord is said to frustrate the tokens of lyars to make Diviners mad to turne wise men backward and to make their knowledge foolish Isa 44 25. For I am the Lord I will speak and the word that I shall speake shall come to passe c. In this and the last verse the Lord promiseth to make good his word and that without delay is should not be prolonged as they imagined but quickly take effect and accomplish those ends it was intended for I will confound the false Prophets and justify the true they speak and it never comes to passe I will speak by my Prophets and it shall come In the words of this Verse you have 1. A reason which first looks back to what was said in the 24 Verse Vaine vision and flattering divination shall cease why I am the Lord and power is in my hand to discover vaine and flattering Prophets to confound them and their visions 2. Forward to what God should say I will speake it shall come to passe it shall not be prolonged and why I am the Lord Jehovah and will give being to my word 2. A generall promise of speaking what he pleases and makeing it good I will speake and it shall come to passe There shall not be any delay 3. A speciall application of it to the house of Israel and their time In the dayes O yee rebellious house will I say and performe Quest Whither doe the sins of people cause judgements threatned to come sooner then the time appoynted because it s said here it shall be no more prolonged as if he should say I thought yet to have prolonged defer'd my judgements but they shall come speedily Answ As mens repentance may prevent judgements threatned so their sins may hasten them Jer. 48.16 The Calamity of Moab is near to come and his affliction hasteth fast Moabs sins hastened Moabs afflâ—ctions When
men sin with a high hand after judgements given out those sins add wings to judgement Mâ—l 3.5 I will be a swift witnesse saith God against Sorcerers Adulterers false Swearers those oppresse the hireling Widdow Fatherlesse and turne aside the stranger form his right He will come flying to judgement against them 2 Pet. 2.1 S nners are said to bring upon themselves swift destruction destruction makes hast to them when men shall scoffe at divine threats and jest at judgements this provokes God to hasten them Isa 5.19 Let him make speed and hasten his worke that we may see it They were so farre from fearing and beleeving the threats of God that they made a mock at them Hence saith the Lord Jer. 1.12 I will hasten my word to performe it I will take the first opportunity to make it good God will shorten the day of affliction for the Elects sake and hasten the dayes of judgement for thâ— wickeds sake The thoughts and hopes of wicked men about the threatnings of judgement are foolish and vaine Obser 1. they thinke and hope that either they will not come at all or if they doe it will be a long time after It shall be no more prolonged you conceit because the time is long that there is no such thing or that it will not be in your dayes but you are deceived such threats are groundlesse and hopes are vaine Jer. 5.12 They have belyed the Lord it is not he that speakes by these Prophets neither shall evill come upon us neither shall we see sword nor famine and the Prophets shal become winde and the word is not in them they are deceived not we they looke for a black and sad day which will not come and we look for good dayes good things therefore the Prophet impersonating them saith Chap. 8.15 We looked for peace but no good came and for a time of health and behold trouble they would not beleeve that ever an Adversary should have entred within the gates of Jerusalem Lamin 4.12 2. That what ever word the Lord speakes he will make it good I will speake and it shall come to passe what ever God hath spoken by the Prophets or Apostles yea what ever is spoken warrantably from the Word by any faithfull Minister of his he will accomplish the same he doth not possesse hit Servants with vaine Visions or flattering Divinations what ever he utters by them is Divine and infallible he is Jehovah a God of power and faithfulnesse sufficient every way to fulfill his promises and performe his threatnings Some take these words I am the Lord to be an Asseveration or an Oath and the fense to lye thus As sure as I am God Jehovah that have Being of my selfe and give being to all others so sure will I give Being to my promises and threatnings so that not onely Heaven and Earth must passe away before any tittle of any truth of the Lords shall fall to the ground but even God himselfe must cease to be before his Word shall be without effect Isa 44.24 I am the Lord that maketh all things That I am doth frustrate and confound Lyars Diviners Wizards and all Impostors as its Vers 25. that confirmeth the word of his Servant and performeth the Counsell of his Messengers Vers 26. What word soever Isaiah gave out the Lord confirmed and performed it He gave out the word touching Cyrus that he should be a Shepheard to Gods people that he should further the Jewes returne out of Babylon and building of the Temple and this was above two hundred yeares before his birth as Deodate saith in his Notes upon the place and about two hundred as our late Annotations have it But if we reckon by Scripture account you will finde it not so much for this Prophesie of Cyrus was delivered by Isaiah after Hezekiahs sicknesse Chap. 38. in which fifteene yeares were added to his dayes and from thence it was but an hundred twenty five yeares and fix moneths to Zedekiahs carrying into Captivity which was eleven yeares after the Captivity began for Chronologers doe reckon the beginning of the Captivity from the time of Jehoiachins carrying away and the Scripture countenances it Ezek. 1.2 So then reckon the Captivity from Jehoiachin seventy yeares and there are but an hundred and fourteen before and these make one hundred eighty four and this person prophesied of so long before did God in due time give to the World and stirre up to be helpefull to his people Ezra 1.1 2 3. and so made good to both what Isaiah sayd here and Jer. 29.10 Gods word must take place who ever gaines or looses by it Isa 55.12 The word that goeth out of my mouth it shall not returne unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereunto I sent it Zech. 1.6 My words and my Statutes which I commanded my servants the Prophets did they not take hold of your Fathers God appointed them to doe so and they did accordingly Gods words overtooke them thinking to escape Daniel beares witnesse to this truth Chap. 9.12 He hath confirmed his words which he spake against us 5. The corrupt heads and hearts of men are subtile and prone to â—lâ—dâ— and put off those truths are presented unto them by the Servants of God the Lord sent his Prophets unto them early and late they being faithfull layd open the judgements of God â—â—ld them of their danger invited them to repentance mourned for the slight entertainment they found c. And what then they either mockt at them as it is in 2 Chron. 36.16 or charged them with falshoods and lyes Jer. 5.12 13. or resolved not to hearken to them Jer. 44.26 or put it off as not concerning them at all or if it did not for a long time for those were after them not the present Generation Ver. 27. of this Chapter The Vision is for many dayes and hee Prophesieth of the times are afarre of Thus were they witty and wicked against themselves to turne aside the stroak of Gods word which having been entertained might have done their soules good this was the practice in Christs and the Apostles times one thing or other still was pretended to wave the Doctrine of Christ as the meannesse of his person Matth. 13.55 56. John 7.27 his breaking of the Sabbath John 5.16.9.10.16 this man is not of God c. They sayd he blasphemed Matth. 9.3 that he deceived the people John 7.12 made himselfe a King and spake against Caesar John 19.12 they pretended his Doctrine to be new Acts 17.19 to be hard and severe John 6 60. to be against Moses Acts 6.11 that it was Hereticall Acts 24.14 that he spake too particularly to them Luke 11.45 that the Rulâ—rs and great ones received it not John 7.48 Have any of the Rulers c. That his Doctrine and the followers of it made great stirs where ever it came caused Sects and Schismes Acts
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
AN EXPOSITION CONTINUED UPON the sixt seventh eighth ninth tenth eleventh twelfth and thirteenth CHAPTERS of the Prophet EZEKIEL WITH USEFUL OBSERVATIONS THEREUPON Delivered in severall LECTURES in London By WILLIAM GREENHILL PROV 4.7 8. Wisdome is the principall thing therefore get Wisdome and with all thy getting get understanding Exalt her and shee shall promote thee shee shall bring thee to honour when thou doest imbrace her LONDON Printed by M.S. for Hanna Allen at the Crowne in Popes-head-Alley 1649. TO ALL LOVERS OF DIVINE TRUTHS Especially the Undertakers for the Expositorie Lectures in the Citie of LONDON THe infinite and onely wise GOD hath annexed to the Ministery Conversion Acts 26 18. Regeneration 1 Cor. 4.15 the addition of sinners to the Church and to himself Act. 2.41.47 Chap. 11.24 faith Rom. 10.14 1 Cor. 3.5 the perfecting of the Saints and edification of the body of Christ Eph. 4.12 Collation of the Spirit Gal. 3.2 Act. 10.44 yea salvation Act. 11.14 1 Cor. 1.21 1 Tim 4.16 Now notwithstanding the Ministery be the great Medium and Appointment of God to effect and accomplish such needfull and glorious things yet some there be that thrust hard at it and endeavour to throw it downe But were it remov'd and the pernicious desires of men fulfild herein a sadder judgement could not befall the Nation Salomon the first-borne of Wisdome saith Where there is no Vision the people perish Prov. 29.18 Where the Word of God is not expounded preached and applyed to the severall conditions of the people there they perish Feriabitur populus saith Montanus they will be idle keep holy-day cease from doing the work of the Lord and doe the works of the flesh and darknesse Piscator reads it nudatur populus the people is made naked They are like men without cloathing without armour exposed to wind and weather to spirituall stormes and temptations having nothing to defend themselves The Vulgar is dissipabitur populus lay aside preaching and expounding the Scriptures the people will be scattred run into errors wander up and downe as sheep without a Shepheard Pagnine hath it rebellis erit the people will be rebellious they will not be kept in order obedience and subjection to authoritie for where means of knowledge are wanting there must be ignorance and ignorance is the mother of rebellion When Queen Elizabeth whose memory is precious was instigated by some ill-affected to the Ministerie to abridge the number of Preachers E.G. Archbishop of Canterburie was much troubled at it and wrote her a learn'd and serious Letter about it out of which having the Manuscript by mee I have thought fit to transcribe and commend unto you what followes I cannot marvell enough how this strange opinion should once enter into your minde that it should be good for the Church to have few Preachers Alas Madame is the Scripture more plain in any one thing then that the Gospel of Christ should be plentifully produced and that plenty of Labourers should be sent into the Lords harvest which being great and large standeth in need of not a few but many workmen There were appointed to the building of Solomons materiall Temple an hundred and fifteene thousand artificers and labourers besides three hundred and thirty Overseers and shall we think that a few Preachers may suffice to build and edifie the spirituall Temple of Christ which is the Church Christ when he sendeth forth his Apostles saith unto them Ite praedicate Euangelium omni creaturae But all Gods creatures cannot be instructed in the Gospel unlesse all possible means be used to have a multitude of Preachers and Teachers to preach unto them Habitet sermo Christi in vobis opulenter saith Paul Col. 3. And to Timothy Praedica sermonem insta tempestive intempestive argue increpa exhortare which thing cannot be done without often and much preaching To this agreeth the practise of Christs Apostles Qui constituebant per singulas Ecclesias presbyteros Act. 14. Paul likewise to Titus writeth Hujus rei gratia reliqui te in Creta ut quae desunt pergas corrigere constituas oppidatim presbyteros and afterward describeth how the Presbyterie should be qualified not such as we are compelled to admit by meere necessitie unlesse we should leave a great number of Churches utterly desolate but such indeed as were able to exhort Per sanam doctrinam contradicentes convincere And in this place I beseech your Majesty to note one thing necessary to be noted which is this If the Holy Ghost prescribe expresly that Preachers should be placed oppidatim how can it well be thought that two or three Preachers may suffice for a Shire Publike and continuall preaching of Gods Word is the ordinary means and instrument of the salvation of mankinde St Paul calls it The ministerie of reconciliation of man unto God By the preaching of Gods Word the glory of God is inlarged faith nourished and charity increased by it ignorance is instructed the negligent exhorted and incited the stubborne rebuked the weake comforted and to all those that sin of malicious wickedness the wrath of God is threatned By preaching also due obedience to Christian Princes and Magistrates is planted in the hearts of Subjects For obedience proceedeth of conscience conscience is grounded upon the Word of God and the Word of God worketh this effect by preaching so as generally where preaching is neglected obedience faileth No Prince ever had more lively experience herof then your Majestie hath had in your time and may have daily If your Majestie come to the Citie of London never so often what great gratulation what joy what concourse of people is there to be seene yea what acclamations and prayers to God for your long life and other manifest significations of inward and unfeined love joyn'd with most humble and heartie obedience are there to be heard Whereof cometh this Madame but of the continuall preaching of Gods Word in the Citie whereby that people hath been plenteously instructed in their dutie towards God and towards your Majestie On the contrary what bred the Rebellion in the North Was it not Papistrie and the ignorance of Gods holy Word through want of preaching And in the time of that Rebellion were not all men of all estates that made profession of the Gospel most ready to offer their lives for your defence in so much that one poore Parish in Yorkeshire which by continuall preaching had been better instructed then the rest Halifax I meane was ready to bring three or foure thousand able men into the field to serve you against the said rebells How can your Majestie have a more lively tryall and experience of the contrary effects of much preaching and little or no preaching the one working most unnaturall disobedience and rebellion the other most faithfull obedience By this part of the Letter you see how firme the Archbishop was for preaching and that he hath fully confirm'd that sense of the words Where there is no vision
or preaching the people will rebell and if he would not yeeld to the abridging of preachers why should any desire the abolishing of them and so make way for the people to be idle naked scattred rebellious yea for their perishing It was one of the saddest times that ever Israel had when Israel was without a teaching Priest 2 Chron. 15.3 then they had no peace within nor without but great vexations were upon all the inhabitants of the Countries even all the ten Tribes This being without a Teaching Priest was such an affliction as that the Lord promised his people afterwards that what affliction soever befell them this should not Isa 30.20 Though the Lord give you the bread of adversitie and water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers This is a gratious promise for the continuance of the Ministerie They had the law and should have Teachers to instruct them therein Wee have the Gospel and Teachers to instruct us therein The Church and Ministerie may be hid Rev. 12.6 but not extinct Christ is a King the government is upon his shoulder he has a Kingdome and it knowes no end Isa 9.6 7. Luk. 1.32 33. his Throne is for ever Heb. 1.8 He therefore hath promised to be with his Church and the Ministerie thereof unto the end of the world Mat. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to the end of that age but of the world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 13.39 40. the harvest is the end of the world and so shall it be in the end of the world Christs Kingdome and Officers of it were not only for the Apostolicall and primitive times but for all times and ages Eph. 3.21 4 Chap. 11 12. Rev. 7.14 15 11.19 otherwise what hope were there for Jewes or Gentiles If one should leave the Jewish Synagogue and th' other Heathenisme whether should they come if Christ have no true Church no visible Kingdome Herein himself hath satisfied us Joh. 10.16 Other sheepe I have which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one Shepheard The fold was the Church the sheepe to be brought in the Gentiles who were not brought in in Christs dayes nor all in the Apostles dayes or Primitive times some are yet to be brought in and therefore there is yet a fold and Ministers to cause them to heare the voyce of Christ that they may come into this fold For whom he predestinates he calls Rom. 8.30 and his calling is not immediate but by the Ministerie of the Word And though the Ministerie now be not infallible as the Apostles were but fallible yet their fallibilitie doth not make voyde their calling nor cause the Churches to be reputed false as not having the Word of God taught in them infalliblie For those holy men who were Prophets and Apostles you may finde sometimes fayling Nathan faild when he bid David goe and build the house of the Lord 2 Sam. 7.3 David was out when he said he was cut off from before the Lords eyes Psal 31.22 and when he said All men were lyars Psal 116.11 Jeremie spake like a man when he said I will not make mention of him nor speake no more in his name and especially when he cursed the day of his nativitie and the man brought tydings thereof Chap. 20.9.14 15 16. Jonas spake from himselfe not from God when he said Take my life from me for its better for me to die then to live and I doe well to be angry unto death Jon. 4.3.9 And Paul professes he had no Commandement of the Lord concerning Virgins but gave his judgement as one that had obteind mercy of the LORD to be faithfull 1 Cor. 7.25 Now though these men had such failings spake from their own spirits yet were neither the Churches falsified hereby nor their callings frustrated That which was needfull to be the Rule and Standard was given out by an infallible Spirit The Spirit of truth tooke of Christs shew'd it to them and led them into all truth And while the Ministers now doe bring that truth unto you they are infallible If in their constructions interpretations and expositions of the same they varie or be out you ought to try the spirits 1 Joh. 4.1 and to hold fast what is good 1 Thess 5.21 not despising prophecyings least you quench the Spirit It s ill when any destroy commands of God to maintaine their opinions Some would have the Word onely read and that there should be no preaching or â—xpounding of it It was not the Eunuches reading but Philips preaching that wrought faith in him Act. 8. The spices of the Scripture send forth the strongest and sweetest smells when they are bruised and broken The fire of the Sanctuary yeelds most heat and light when stirr'd up and blowne It s neither fleshly devillish nor teason to the Father to make constructions upon the Prophets and Apostles and expound their meaning If so then Ezra and others who read the Law and gave the sense of it Nehem. 8.8 sinned were fleshly devillish and traytors to the Father Then Paul gave ill counsell to Timothie to divide the word of truth aright 2 Tim. 2.15 How children should have their milke young men their bread old men their wine and that onely by reading I see not If that could be surely Christ needed not have appointed a wise and faithfull servant over his houshold to give them meat in due season Mat. 24.45 If wee may not expound the Word because we are fallible then why should any translate the Word out of the Originall Tongue into others seeing they are fallible and may yea have mistaken therein as well as others in expounding and preaching and because it is so some little regard the Scriptures Vid Hâ—nâ—â—◠〈…〉 Aâ—â—â— pro Ecâ—l 〈…〉 expecting Euangelium spiritus sancti tertium Testamentum The Jewes looke for Messias the Papists looke for Henoch and Elias but without warrant and so doe these men for another Gospel Gal. 1.8 9. and extraorâ—inary men who may raise up Churches and declare what is truth I beseech you be content with and thankfull for those precious glorious truths the Lord hath given you in the Law and Gospel studying to know them more fully and endeavour to yeeld unto the Author of them the obedience of faith acknowledging it an unspeakeable gift that you have them with Preachers and Expositors amongst you to further you in the knowledge and practise of them If this ensuing Worke shall contribute ought that way I shall be abundantly satisfied therein In hopes whereof I commend both it and you to the blessing of the Lord subscribing my selfe Septemb. 28. 1649. Yours in this Work of the Lord to love and serve W.G. An Exposition upon more Chapters of EZEKIEL CHAP. VI. 1. And the Word of the Lord
Idolaters to know the true God from the false When Gods hand is upon the Mountaines Hils Valleys Cities High places Altars and their slain fallen then shall they know that I am the Lord Jehovah not an Idoll god but the true the living God that have being of my selfe that give being to my promises and threats that take being from others you would not beleive my Prophets but you shall know there was truth in their threats and power in me to make them good CHAP. VI. 8. Yet will I leave a remnant that yee may have some that shall escape the Sword among the Nations when yee shall bee scattered through the countries 9. And they that escape of you shall remember me among the Nations whither they shall be carryed captives because I am broken with their whorish heart which hath departed from mee and with their eyes which goe a whoring after their Idols and they shall loath themselves for the evills which they have committed in all their abominations 10. And they shall know that I am the Lord and that I have not said in vaine that I would doe this evill unto them HERE is the second part of the Prophesie viz. A promise of mercy The eighth Verse is of the nature of the third Verse in the fifth Chapter where the Prophet was bid to bind up a few haires in his Skirts And here GOD would leave a remnant the Sword and dispersion should not devoure all Gods wrath is never so hot against his people Obser but he will shew mercy to some God would bring a sweeping Judgment lay Mountaines Hils Rivers Valleys Cities High places Altars Idols Images waste and desolate yet he would leave a remnant preserve some when in the midst of their enemies amongst Babylonians and other Nations In the fifth Chapter verse 12 God would scatter them and draw out a Sword after them It was great wrath to be driven out of their Countrey to be in banishment which Lawyers call a civill death because men in it are divided from their friends liberties and comforts which sweeten their lives but to have the Sword at their heels added to the weight of wrath threatens all their lives yet notwithstanding this condition God reserved some from the Sword in their banishment They might upon this severe prophesie thinke what will become of the Church shall all perish and Gods faithfulnesse faile No God would have a care of that a remnant he would save Stormes may be so terrible and lasting that the C urch may be brought low not be visible yet it shall never be extinct when the Prophets were cut off by Jezabel there were a hundred hid in Caves by Obadiah 1 Kings 18. When Elijah thought himselfe alone and his life at the stake too the Lord told him there were seven thousand in Israel lay dormant which had not bowed their knees to Baal 1 Kings 19.18 When Herod slice all the children in Bethleem and all the coasts thereof from two yeares old and under yet Christ escaped he was preserved And as in that storme God preserved the head so in every storme he will preserve the body At the Massacre in France all Protestants were not cut off and the Warres of Ireland have not devoured all The Church shall never cease being the gates of Hell shall never prevaile against it 9. And they that escape of you shall remember me c. In this verse is the fruit of divine mercy towards them First They shall remember me Secondly Loath themselves for the evils they have committed Thirdly the ground of both these Because I am broken with their whorish heart and whorish eyes Fourthly the place where they should doe it Among the Nations Remember me They shall know then that I am God infinitely differing from the gods that they have chosen that my woâ—ship is spirituall and admits not mixtures of men they shall remember my holinesse that I hate all false wayes of worship my Justice that I have not done any wrong to them in ruining their Countrey and Temple and scattering them in all quarters they shall remember my bounty and love to them and how they forgate me and abused all they shall remember my mercy in preserving them from the Pestilence the Famine the Sword and their taunting Adversaries and say we all deserved to have been destroyed and rooted out for ever but the Lord is gracious haâ—h had compassion on us and spared our lives we will therefore repent of our ways returne to him trust in him and give glory to his name all which are implyed in the word Remember So it is used Psal 137.1 There is remembrance and weâ—ping joyned together Psal 22.27 there is remembrance and â—urning Psal 20 7. Remembrance is there for trusting Psal 63.5 6. Praising and remembring goe together and when men fall to Idolatry they are said to forget God Judges 3.7 implying that remembring of God is to worship him his owne way and so to glorifie his name Broken with their whorish heart The Vulgar reads it Actively I have broken their heart The word is Passive Nishbarti I am broken Here is great difference and the Vulgar is corâ—upt and the Greek mistakes which reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sworne to their hearts the ground of which error is they took it to be Nishbagnti for Nishbarti Some would have it I have bought their whorish hearts that were for Idols and any thing but me because the word is twice or thrice in the Scripture used in that sense Gen. 41.57 All Countries came into Aegypt to Joseph for to buy Corn. Hishbar ad frangendum Montanus reads it Hammashbir faciebat frangere Montanus And 42.6 Joseph sold to all the people of the Land and so in the fifth verse But the common sense of the word is to break and it s truly rendred I am broken with their whorish heart God had taken this people to be his as a Man takes a Woman to be his Wife but they had whorish hearts and went out from God to Idolls they had a spirit of whoredomes in them that caused them to erre and goe a whoring from under their God Hos 4.12.9.1 They were not content with Gods love his Ordinances his worship but they would try what the gods of the Heathen were what their way and worship was prostitute themselves to them and this troubled the sight of God afflicted hiâ— soule brake his heart as a mans is by the whorish acts of his Wife We say a Man or Woman break much that have much trouble jealousie care sorrow God was troubled with jealous of carefull and sorrowfull for his people above all others and this even brake the heart of God Their courses grieved him exceedingly great griefe vexeth the heart and lyeth like a mighty weight upon it Hence that in Amos 2.13 Behold I am pressed under you as a cart is pressed with sheaves The griefe God took at their courses was as a
rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
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
and bee filled with their owne devices What fruit doe mens sinfull wayes bring forth even sower and bitter fruit guilt feares sorrows afflictions ruine upon such fruit they must feed with such fruit they shall be filled Hos 13.9 O Israel thou hast destroyed thy selfe Israels sinnes were her wounds they were the Plague Famine and Sword that ruined them the iniquities of a Kingdome are the deaths of a Kingdome their sinnes will find them out Numb 32.23 They are like Blood-hounds that hunt out the Authors of them and cease upon them hence Isa 59.12 It s sayd Our transgressions are with us to weary us to wound us to destroy us men cannot shake off their sinnes they have committed they will follow them seaze upon them hold them fast Prov. 5.22 His owne iniquities shall take the wicked himselfe and he shall be holden with the Cords of his sinnes he shall dye without instruction wicked mens sinnes may take others and sometimes doe but they certainely take themselves they twist Cords to bind but it is themselves it s to make themselves burnt sacrifices for Hell 6. When God comes in judgement upon a Nation he will deale throughly with it visit for all sins I will recompence upon thee all thine abominations God tooke notice of what was done in the darke in the light upon Mountaines in Valleys under every green Tree no Idols false Worship inventions of theirs but the Lord observ'd them reserv'd them in mind and rendered unto them answerable for them before he had dealt with them for some now he would deale with them for all their abominations and bring them as an unsupportable burden upon them Vers 4. And mine eye shall not spare c. Much is sayd in the sacred Scriptures of the great and tender mercies of the Lord and many patterns of his mercies are to be found therein and the sinners in Zyon conceited God to be all mercy sinn'd securely and fear'd no judgements upon this great abuse of Divine mercy saith the Lord Mine eye shall not spare neither will I have pity you shall find me all justice consuming fire without any sparing or pitying judgement after judgement shall come upon you till you are destroyed you thinke to goe on in your sinfull wayes and find me mercifull but I am provok't and you shall feele me dreadfull nothing shall prevaile to draw me to any remorse or pity the consideration you are my people not reproach of Heathens round about you not your prayers teares sufferings blood not that you are Abrahams and Davids posterity not the dishonour my Name shall have by you I am now hardened against you and will punish thee openly according to thy abominations thou shalt have great punishments in the middest of thee which will evidence the greatnesse of thy sins and cause thee to acknowledge me to be a just God of the words in this Vers have been spoken Chap. 5.11 8. Vers Chap. 6.7 and in the precedent Verse of this Chapter CHAP. VII 5. Thus saith the Lord God An evill an onely evill behold it is come 6. An end is come the end is come it watcheth for thee behold it is come 7. The morning is come unto thee O thou that dwellest in the Land the time is come the day of the trouble is neer and not the sounding againe of the Mountaines 8. Now will I shortly poure out my fury upon thee and accomplish mine anger upon thee and I will judge thee according to thy ways and will recompence thee for all thine abominations 9. And mine eye shall not spare neither will I have pity I will recompense thee according to thy wayes and thine abominations that are in the middest of thee and yee shall know that I am the Lord that smiteth SOMETHING I shall open in these Verses not much In the 5. An onely evill Evill befell them before but none like this none so great so destructive to the Jewish Church and State it hath reference to that in the 5. Chap. 9. Vers I will doe in thee that which I have not done and whereunto I will not doe any more the like No such extreame and deadly destruction shall befall thee I have one evill now left for thee which shall be without all comparison there shall need none after this to make a full Ruine of thee God hath evils to doe his will at once and so it may be called an onely evill 1 Sam. 26.8 saith Abishai to David Let me smite Saul with the speare even to the Earth at once and I will not smite him the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At once it s the same word with onely in this Verse he would utterly slay Saul at one stroke and God with one judgement would utterly destroy the Jewes such a phrase you have in Nahum 1.9 He will make an utter end affliction shall not rise up the second time God would bring such a judgement upon Niniveh that at once it should be destroyed a second affliction should not be needfull the evill of that day should be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Caldee reads it otherwise Evill after evill shewing the succession of evils that should follow one after another till they were destroyed as wave follows wave one cloud another c. so affliction should come after affliction sinnes goe linked together and so doe afflictions Levit. 26.18 21 24 28. they goe by sevens God can at one judgement at once destroy sinners Hosea 5. Kingdomes Cities he can at pleasure bring many one after another destroy by degrees be a moth rottennesse a Lyon to Israel and Judah we should take heed how we offend such a God Verse 6. It watcheth for thee Thou thoughtest judgement slept but it is awake and waits for or against thee thou thoughtest it a dead thing but it is alive and making hast towards thee The Hebrew word signifies to be weary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if judgement were weary with staying so long or God weary with deferring it now there should be no more delay it notes also to excite a man asleep one dead as in the 2 Kings 4.31 The Child is not awaked that is not raised from the dead So here God had threatned them by his Prophets Isaiah Jeremiah others many years and they thought the Prophets words winde because nothing was done at least that such a judgement would not befall them in these dayes as they had foretold Ezek. 12.21 27. as if the judgement they spake of was asleep or as a thing dead therefore it s said it lives is awake and watcheth as a theife to spoyle as a Lyon for a prey and hereby is poynted out the suddennesse of its comming and intention of God to destroy them This Verse the former and that follows are full of Divine Rhetorick Asyndeton Anadiplosis Epanalepsis Metaphoraes Paronomasia Apostrophe and others are evident in them the Scripture hath as great Elegancie as
any Authours whatsoever Obser 1 1. In case of peoples security repetition of the same thing is necessary they were fearelesse of judgements secure of their Estates put farre off the evill day and see how the Lord doubles and trebles his threats An evill an onely evill an end the end is come is come is come is come is come is come six times and further behold behold it s come the severall expressions of the season the morning the time the day of trouble and then it watcheth is come is neare why doth the spirit of God repeate all those even to awaken them out of their security to convince them as of the certainty so the suddennesse of the judgement and to make the greater and deeper impression upon them things once spoken passe away but being iterated are like to take some hold of mens eares and affections this Prophet is very repetitious of Threats and Judgements and presseth them frequently they were neer finall destruction and therefore the spirit of God urgeth such things oft in the mouth of this Prophet that so no meanes being left unattempted he might awaken all and gaine some Christ pronounces the same words eight times in one Chapter Woe unto you Scribes Pharises Hypocrites Matth. 23.13 14 15 16 23 25 27 29. to affect them with the eminencie of their danger and others with the evill of their wayes Obser 2 2. Gods judgements may seeme to linger but they doe not slumber wicked men God beares with and forbeares long even so long that they thinke his judgements are layd to sleep or dead as in the 2 Pet. 3.4 Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the Creation There is no Christ to Reigne or Judge the Flood is dryed up and the fire to consume the World is not yet kindled but Verse 10. The day of the Lord will come as a thiefe in the night in the which the Heavens shall passe away with great noyse and the Element shall melt with fervent heat Chap. 2. Ver. 3. Whose judgement lingereth not and their damnation slumbereth not Gods judgements what ever sinners thinke are awake and footing of it and hastening to their Ruine That which the wicked call a lingering and slumbering judgement Gods spirit cals in the 1. verse Swift destruction it will be upon them before they see their doings or repent of their Sinne Revel 6.2 4 8. you shall finde that judgements come riding in they make haste Obser 3 3. That God keeps judgements quiet till he please It may watch but cannot walke or worke till he seale a Commission God hath variety of judgements creatures in a readinesse to doe him service he hath Angels Stars Winds Waters Sword Famine Pestilence c. but no one stirs till he say goe they watch to heare his voice to doe his will they move not at the call of man their motion is onely at the appointment of their great Creator If he bid Nebuchadnezzar Nebuzaradan with thousands of Babylonians to arise and hasten to the Ruine of Jerusalem they are watchfull swift and active to execute his commands All creatures are Gods Army and have cause sufficient to watch for the Ruine of man because mans sin hath subjected them to ruine and imbondag'd them to corruption but here is the wisedome power and mercy of God he keeps all in their banks and without warrant from the great Generall the Lord of Hosts no attempt is made against any The morning is come unto thee That they might be affected he tels them the Day is broke the morning is come and the day of trouble beginneth he would have them be no longer in the darke but to look abroad to see how providences were working to fulfill Prophâ—siâ—â— The Originall word is diversly rendered Some thinke he alludes to the practice of the Jewes who executed Delinquents in the morning according to that in Jer. 21.12 Psal 101.8 God would early bring the Sword upon them and there is an emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Morning which was the most observable and deplorable morning that ever they had such a morning was Sodoms when fire and brimstone rain'd upon it Gen. 19.23 24. Such a morning was the King of Israels Hos 10.15 it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maturare mane surgere and signifies Matutinum quid some morning some early thing Ex usu Chaldaeo and Alapide interprets it Primum germen the first bud that is upon any tree the early the morning bud and so the sense is Judgements are budding breaking forth appearing and as near as Spring and Summer is when a Tree buds and blossomes or as the word is The morning is come you have thought judgement slept that it was still evening not past midnight but the morning is come judgement not onely watcheth but is rising risen comming forth and it will be early upon thee The Septuagint implies there was a connexion and series of evills comming upon them Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nexus complicatio prospectionem as if the evill they had foreseen and feared were now comming upon them the Chalde Coronam diadema so the word is used in Isa 28.5 and because it notes Royall power it s thought the King of Babylon is here meant the Vulgar is Contritio breaking into pieces La sentence du matin in the margent of the French grinding to dust is come upon thee Maldonat Contractio besieging is come and thou must be in a narrow compasse Shindler Revolutio ad te Nebuchadnezzar shall returne compasse thee about as a Crowne and carry thee into Captivity The day of trouble is neere The Hebrew word notes great trouble vexation with tumult and destruction Haiom Mebumah or a day of sore trouble you may hear the Prophet Isaiah describing such a day Chap. 22.5 It is a day of trouble and of treading downe of perplexety by the Lord God of Hosts in the Valley of vision breaking downe the Walls and of crying to the Mountaines God hath dayes of trouble for Kingdomes and when they come there is great distresse and great destruction 2 Chron. 15.5 6. In those times there was no peace to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the Countries and Nation was destroyed of Nation and City of City for God did vex them with all adversity This was a time or day of trouble for Israel In Scripture is mentioned a day of Calamity Psal 18.18 a day of Wrath Job 20.28 a day of Battell Psal 140.7 a day of Vengeance Jer. 46.10 a day of evill Prov. 16.4 of Rebuke Hos 5.9 of Slaughter Jer. 12.3 of Burning Mal. 4.1 of Destruction Job 21.30 And all these may be in a day of trouble You shall find many of them together in the 1 Zeph. 14 15 16
Gods wrath sometimes is so hot that it takes not onely away the present comfort but even the future hope of temporall things they should have no benefit of the year of Jubile when it came they should not return again although they should suffer much long be alive at a time when mens hopes were wont to be fully answered for their lands and houses yet they should be without hope they dealt hypocritically with God they were an hypocriticall nation Isa 10.6 And the hope of hypocrites shall perish be cut off be a spiders webbe Iob 8.13 14. They grow great and greene but God hath judgements to cut them down they are fastned to the wals of the house as the Spiders web but God hath a beesome of destruction to sweepe them away what ever wicked mens hopes are of greatnesse here and happinesse hereafter yet God in his wrath can and oft doth blast them altogether Iob 14.9 Thou washest away the things which grow out of the dust of the earth and thou destroyest the hope of man Observ 4 4. The judgements decreed and given forth by the Ministers of God shall certainly take place The vision shall not returne without its accomplishment efficacy and fruit God foreknows all emergents oppositions events nothing can withstand or finally impede the execution of his decrees and threats hee is wise in appointing them faithfull to perform them and mighty in the execution of them Isa 43.13 I will worke and who shall lett it When God hath not promised or threatned none can let his working much lesse when the word is gone forth of his mouth and himselfe is engaged to make it good see Isa 55.11 My word shall not return unto me void but it shall accomplish that which I please God will see to it constantly that it be so and seeing it s so and God now working in his judgments Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him for he spake and it was done Psal 33.8 9 Observ 5 Mens sins doe not strengthen them but weaken them No man shall strengthen himself in the iniquity of his life there is no strength comes in by sin it deprives us of our strength it blinds the mind prejudices the strength of reason it wounds the spirit guiltieth the conscience which accusing causeth despondency and makes asham'd it adds weight to all afflictions fils with feares and so produceth discouragements it keeps out the comfort benefit of the Ordinances makes God out with us all creatures against us brings a curse upon our undertakings subjects us to the curse of the Law and sentence of Condemnation any of these will weaken the heart of a sinner much more all In Ezek. 16.8 Jerusalems sinnes are reckoned up and vers 30. How weake is thine heart seeing thou dost all these things They do not strengthen but sink thee Innocency Righteousnesse strengthens Prov. 28.1 Observ 6 6. Sin is the life of a wicked man as blood is the life of all flesh Levit. 17.14 It maintaines and strengthens the life so iniquity is the life of all sinful flesh wicked men live upon wicked ways It 's pastime to a foole to doe wickedly Prov. 10.23 There is a life of sinne in the soule and things of Iniquity maintaine that life Christ lives in and by the Father John 6.57 A godly man lives in Christ 2 Tim. 3.12 And a wicked lives in sin delights in it feeds upon it 1 Tim. 5.6 She that liveth in pleasure is dead Observ 7 7. When God comes in judgment there is nothing can strengthen or secure a sinful people against the punishment of their Iniquity no power no policy no priviledge no wealth Jerusalem had as much to plead as any place in the World and those people had the choisest priviledges of all others Amos 3.2 You only have I known of all the families of the Earth therefore will I punish you for al your Iniquities They were known above others none had so many miracles speciall providences blessings truths Prophets ordinances none were seated better oftner delivered honour'd with such Titles as they were and no people sin'd as they sin'd their sins exceeded the Heathens Ezek. 5.6 And now neither their priviledges nor their sins could exempt them from or relieve them under their sufferings Their iniquities hastned the Enemies sharpned their swords and arm'd them with severity to their utter destruction there is nothing in creatures in the ways of wickednesse to help in the day of wrath Amos 2.13 14 15 16. CHAP. VII 14. They have blown the Trumpet even to make all ready but none goeth to the battle for my wrath is upon all the Multitude thereof IN this Verse is set downe one of the most grievous calamities that could befall them namely despondency of mind they were called upon to Battle but none had a heart to goe forth to it and the cause is given my wrath is upon them all Some conceive these words to be spoken Ironically and read them thus Blow the trumpet let all be in a readinesse O ye Jewes call forth call together your strong Souldiers let all arm and hasten to meet the Enemy he is come into your Quarters ready to assault you in your Cities Where are you why doe you not appear in the open fields or stand upon your Guard to defend your Countrey and Cities you are cowardly spiritlesse men There is none goeth to the Battle Such Ironies and Sarcasmes the Scripture sometimes hath Isa 8.9 Associate your selves O yee people and yee shall be broken in pieces Isa 21.5 Arise yee Princes and anoint the Shield Belshazar and his Nobles were voluptuous the Medes were comming to his destruction undermyning the wals of Babylon and here the Spirit of God upbraided him and his Princes for their effeminacy and cowardlinesse We may take them literally They have blown the trumpet given publique notice to City and Countrey to make ready for Warre but none stirs none goe forth they are without spirit The first mention of Trumpets we find in Scripture is Exod. 19.16 And there they were used at the giving and promulgation of the Law and to this day in many places Lawes are proclaimed with the sound of Trumpets They were also used to proclaime Fasts and convocate solemn Assemblies Joel 2.15 Blow the trumpet in Zion sanctsie a Fast call a solemne Assembly and solemn Feasts Psal 81.3 In worship 2 Chron. 5.12 13. In the journeying of their camps Numb 10.2 For then the cloud that used to be over them remov'd Numb 9.22 Then Moses prayed Numb 10.35 And then the Trumpet sounded vers 5 6. It was also used to warne the people against the danger of Warre Ezek. 33.3 And in their Wars Josh 6.9 Here they blow the Trumpet to warn them of the danger to quicken them up to prepare against it There was loud sounding and vehement crying arme arme arme and none went out to the Battle
woman or child Exod. 21.16 These with murther and treason were bloody sinnes So that the meaning may be the Land was so full of these crimes that it could not escape severe punishment Hosea 4.25 By swearing lying killing stealing and committing Adultery they breake out and blood touches blood therefore shall the Land mourn c. The City is full of violence This holy City was now so corrupted that whereas God and men expected Justice and Righteousnesse at Jerusalem above all places in the world there was violence yea a fulnesse of violence By violence understand what ever was contrary to Iustice and equity as fraud in bargaining Thefts oppression usury with-holding of rights and wages from the owners thereof pillaging men of their estates c. Ezek. 22.7 In thee that is Jerusalem have they set light by Father and Mother oppressed the Stranger vexed the Fatherlesse and Widowes Obser 1 That blood and violence the sparing of the guilty and condemning of the innocent doe bring Lands and Cities into bondage such sinnes put them into chaines which are burthensome reproachfull restrictive and tending to further miseries Ezek. 12.19 They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of all them that dwell therein It 's spoken of Jerusalem Ezek. 22.4 Thou art become guilty in thy blood that thou hast shedde and hast defiled thy selfe in thine Idols which thou hast made and thou hast caused thy dayes to draw neere and art come even unto thy yeares therefore have I made thee a reproach unto the Heathen and a mocking to all Countreyes Jerusalems sins brought reproaching chains upon her which griev'd and much vext her vers 5. Zephaniah 3.3 Woe to her that is filthy polluted to the oppressing City And why woe to her which includes all miseries all judgments her Princes within her are roaring Lyons her Judges are evening wolves they sucke the blood eat the flesh and gnawed the bones of the people and therefore woe to them Jer. 6.6 7 8. Hew yee downe trees cast a mount against Jerusalem this is the City to be visited she is wholly oppression in the midst of her As a fountaine casteth out her waters so she casteth out her wickednesse violence and spoile is heard in her before me continually is griefe and wounds Be thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate a Land not inhabited She refused instruction and was made desolate let us be instructed now we look to have our chains broken c. Jer. 22.15 16. when Josiah judged the cause of the poor and needy then it was well with him and the Land But when Jehoiakims eyes and heart were for covetousnesse blood oppression violence then God threatned that he should be cast out and buried with the buriall of an Asse vers 17.19 Isa 10.1 Woe unto them that decree unrighteous decrees and that write grievousnesse which they have prescribed To turn aside the needy from judgement and to take away the right from the poor of my people that widows may be their prey and that they may robbe the fatherlesse and what will ye doe in the day of visitation to whom will ye flee for help and where will you have your glory Let Magistrates Judges men in place take heed what decrees they make what sentences they pronounce in judgement they may make our chaine heavy c. Let people pray earnestly that God would assist them guide them by his Spirit that they may judge righteous judgement execute justice upon Delinquents and keep the Land from blood and violence Of Edom it 's said for thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Obad. vers 10. CHAP. VII 24. Wherefore I will bring the worst of the Heathen and they shall possesse their houses I will also make the pomp of the strong to cease and their holy places shall be defiled IN this Verse hee shewes what instruments God would use and they were the Chaldeans whose Title is The worst of the heathen and they should 1. Possesse their houses 2. Destroy the pomp of the Jews c. 3. Defile the holy places and so lay waste both Civill and Ecclesiasticall State Worst of the Heathen The root whence the word worst comes signifies to be wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum vel malignum esse to be a Malignant to doe evill Jer. 4.22 They are wise to do evill The Septuagint render it here The wicked of the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it s the same word is given to the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Les plus manvais in the French 1 John 3.12 Of that wicked one the great Malignant of heaven and earth The Chaldeans are here called the worst of Nations or Heathens as the Hebrew i◠their wickednesse appeares in these things They were a theevish people they rob'd Job of his Camels and slew his servants Job 1.17 They were great Sorcerers Dan. 2.2.10 Great Oppressors Isa 14.4.17 Very cruell therefore compared to Lyons Isa 5.29 To a Razor Isa 7.20 To Cockatrices and Serpents Jer. 8.17 They were Idolatrous Ezek. 23.14 A Bitter and hasty Nation Hab. 1.6 Terrible and dreadfull vers 7. All for violence and spoile vers 9. Chap. 2.8 They were drunkards Hab. 2.15 See Deut. 28.49 50 51. Proud and unsufferably covetous vers 5. and Ezek. 23.25 It 's said they shall deale furiously with thee they shall take away thy nose and thine eares and deale hatefully with thee vers 29. They should stone them dispatch them with swords and burne up their houses with fire vers 47. These were the worst of Nations or the worst of that Nation should come They shall possesse their houses These wicked and mercil sse wretches sparing neither man woman nor child should take all into their possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for possesse hath a contray signification to inherit possesse Deut. 4.1 and to dis-inherit dispossesse Zech. 9.4 The Lord will cast her out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's the same root and you have both significations in one verse Josh 23.5 The Lord shall drive them out of your sight and yee shall possesse the Land It 's the same roote for driving out and for possessing this is rare and for the learned to observe that a word signifies contrary things It 's frequent signification is to possesse by hereditary right to succeed but it 's used sometimes more largely to possess any way as in 1 Kings 21.15 Deut. 2.24 Ahab tooke possession of Naboths Vineyard and Moses of the King of Heshbons land which was not by succession and so it 's to be taken in this place they should come in by force and possesse their habitations And there is something more in this phrase possessing notes continuance of habitation in
what would be the issue of it 1 Kings 22.8 When the Plagues were upon Pharoah then he sends for Moses and Aaron Exod. 8.8.25 and 9.27 and 10.8.16.24 He sends for them in hast and in the night Chap. 12.31 Seven times he did it Prophets are precious in times of trouble when mens liberties estates and lives are in question then they are glad to have help from Prophets their Counsell Prayers holinesse they thinke may doe them good Abimilech took away Abrahams Wife but what said God to him Gen. 20.7 Restore the man his wife for hee is a Prophet and he shall pray for thee and thou shalt live If not thou shalt surely dye and all thine Take heed how you abuse and ill-intreat the Prophets the time may come you may have need of them and be glad to hide your selves under their wings aske their Counsels importune their prayers 4. They that will not hear Gods servants when they are at ease shall not have help from them in time of their distresse they refus'd to hearken to Jeremiah Chap. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee And now they seek unto him for a vision and there is none for them or that afflicted them more then if they had none It 's just with God to with-hold visions from the Prophets when people desire them who slighted them when God gave them If people stop theiâ— eares and will not heare God will stop the Prophets mouths they shall not speak Lam. 2.9 Her Prophets find no vision from the Lord. They sought to the Prophets the Prophets to the Lord but neither found any vision night and darknesse was upon them and there was no answer of God Mica 3.6.7 5. That it 's a dreadfull evill when God takes away the signes of his presence visions among the Prophets the law soundly interpreted by the Priests and seasonable Counsell from the Elders were evident tokens of Gods presence amongst them when these fail'd they were demonstrations of his absence here they should all perish from the Prophet the Priest and the Antient now they should neither have extraordinary nor ordinary help as it was with Saul 1 Sam. 28.15 God answered him neither by Prophets nor by Dreams which was an argument he was departed and hereupon he was in great distress Micah was troubled greatly when the Danites took away his Idols Judges 18.23 24. He thought that a great evill that the signs of his Gods presence were gone But how much greater evill is it when the signes of the true Gods presence are taken away 1 Sam. 4. When the Philistims had routed the Israelites and taken the Arke and a Benjamite brought newes of it to the City and all the City cryed out vers 13. Great and small were afflicted at this that the Arke the pledg of Divine presence was gone and Eli was not so much strucken at the death of his 2. sons as at the taking of the Ark when he heard that was gone he could live no longer he fell backward vers 18. brake his neck and dyed So Phineas wife upon this occasion falls into Travell and names her Child Ichobod vers 21. which is where is the glory The Arke is gone God is gone Israel hath now no more glory so here the tokens of Gods being among them were removing vision failing the law perishing c. and where these goe away it 's night Ignorance comes in Eâ—rours iâ—crease and all woes are at hand While God is present by hâ—s Word and Ministers what evils soever fall out there is reliefe in the Word and Ordinances against them thence arguments are fetcht patiently to bear them But if they be gone that evill may sink the heart without others and when seas of Vinegar and floods of bitter waâ—er compasse you about you have no oyl to allay them nor sugar to sweeten them 6. That truths are not confin'd to any sort of men not to Prophets Priests or Ministers in these or any dayes the Prophets should be without vision the Law should perish from the Priests and Counsell from the Elders It was a conceit of old that this rank of men should not be without knowledg truth Jer. 18.18 Come let us devise devices against Jeremie for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet come let us smite him with the tongue c. Let us accuse him to be a false Prophet get him silenc'd imprison'd put to death All in authority in the Church the Prophets the Priests the Elders are against him you need not fear if he be taken of out the way though a Priest a Prophet full of wisdome and counsell there will be others as good as he more mild and sweet it will be no considerable losse for the law shall not perish from the Priest They were possest with this apprehension that truth knowledg counsell and the Spirit of God was peculiar to them and should not be removed from them but the Lord confutes them and confounds their conceit there shall be no Vision no Law no Counsell Aaron had neither Vision nor Law when he said These are thy Gods O Israel Exod. 32.4 Ahab had 400 Prophets but no vision amongst them Had there been a Councell of these Priests and Prophets gathered to Counsell and dâ—termine for the good of the Church what Canons and Conclusions would they have made The Papists and some others stick much to Counsels and challenge knowledge truth and Gods Spirit to be amongst them they are the representative Church and where should light and counsell be if not amongst them Let them and all consider that the Lord is not tyed to men that truth is not the Inheritance of Priests Prophets Popes Councels more then others The law shall perish from the Priests And Mar. 14.53 There was a grand Councell the High Priest and with him were assembled all the chiefe Priests the Elders and the Scribes And vers 34. you have the result of this Councell they all vote Christ to be a blasphemer and condemn him to be guilty of death whereupon he was spit on buffeted and greatly abused If a whole Councell have condemn'd Christ the Head its like they have condemn'd many of the members since The great Councell of Nyce had erred in point of Ministers marriage if Paphnutius had not prevented That of Arminum held rebaptication of those hereticks had baptized That of Constance denyed one of the Elements in the Supper of the Lord to the people God is not tyed to Councels Aretius de util Script in l. Com. Tertul. in exhort ad castitatem to Prophets or Priests but is free to be where he please and to impart truth to whom he please and to as few as he please Vbi tres sunt ecclesia est licet laici fuerint said Tertullian long since And if they be a Church they
Some are so prophane and atheisticall that they thinke God sees regards not the things done here below Psal 94.5 6 7. They breake in pieces Gods people afflict his heritage slay murther widows and fatherlesse ones yet say the Lord shall neither see nor regard it And in Psal 10.11 He saith God hath forgotten he hideth his face and will never see it and not only Gods actuall seeing but his power of seeing and knowing things here is denyed Jab 22.13 How doth God know can he judge through the darke clouds Some have confidence to say God sees no sin in his children and others blush not to say he sees not the sins of and in the wicked and so God shall see no sin at all they make him an unseeing and unknowing God David cals this brutishnesse Ps 94.8 9 10 11. He that made the eye shall not bee see He that teacheth man knowledge shall not be know Yea saith he the Lord knoweth the thoughts of men and that their thoughts are vanity What is most remote from mans eye and knowledg that God knows exactly afar off Psal 139.2 And denounceth a woe to men of such thoughts and practises Isa 29.15 Woe to them that seeke deep to bide their counsell from the Lord and their workes are in the darke and they say who seeth us and who knoweth us God seeth them God knows them and pronounceth a dreadfull woe against them because mens lives doe proclaim that they believe not Gods Omnisciency therefore God professeth it openly Isa 66.18 I know their workes and their thoughts He had observ'd all within and without therefore they should be consum'd Gods eye is upon all our wayes and works let us every day do as God did review them and see that they be good 6. God in his judgments will proceed with sinners according to their ways and deserts Job 34.10 11 12. Elihu proves there that God will not doe wickedly nor pervert judgement and why for the worke of a man shall be rendered unto him and cause every man to find according to his wayes God is most just therefore takes notice of all thoughts counsels projects attempts and actions that so he may deal answerably with men Jer. 32.19 His eyes are open upon all the wayes of the sons of men to give every one according to his wayes That in Revel 18.6 seemes to crosse this truth when God will judge Babylon shee must have double punishment her cup must be doubled God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of Divine Justice Double here hath reference to Babylons dealings with the Church She did greatly afflict Sion and now God would have Babylon to have double afflion to that Babylon did injustly in oppressing Sion Sion should do righteously in destroying Babylon and observe the word double render unto her double according to her works If she have twice as many strokes judgments twice as much blood shed as Sion had its according to her workes she deserves it and nothing can be too much for her therefore Jer. 51.49 As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slaine of all the earth The Babylonian Empire was a little world to Israel and cal'd it's selfe the universall Empire and Babylon said shee was the Queen and the only City of all others Isa 47.7 8. The golden City Isa 14.4 But now when God would punish Babylon for her bloodinesse against Sion not only should Babylon's chldren that dwell in her be destroyed but all her Subjects in her great Territories should be slain for her sake Alapid understands it of Rome heathnish or together with her which sets out the greatnesse of her punishment suâ—table to her deserts and is well cal'd double for the death of one Israelite deserves the death of two Babylonians 7. They that will not know God in the way of his mercies they shall know him in the way of his judgments God had walked in paths of mercy amongst this people many years and they minded not God honoured him not in the middest of mercies but fed according to their pastures and forgat God therefore he brought heavy judgments upon them and saith They shall know that I am the Lord. This phrase is used above 50. times in this Prophet and assures us that God will be known and that amidst his enemies and with an experimentall knowledge for that is the meaning of the words not a literal and brain knowledg Isa 26.11 When thy hand is lifted up they will not see But they shall see They will not see to fear to repent but they shall see that is have experience of the strength of his hand to their shame and destruction The phrase of knowing I am the Lord sometimes refers to mercies as Exod. 6.6 7. God would bring them out from the burthens and bondage of Aegypt take them for his people then they should know him to be the Lord. So in Exod. 16.12 1 Kings 20.28 God would give them Manna deliver up enemies into their hands And they should know c. That is have experience of his mercy truth and loving kindnesse Sometimes and mostly it refers to Divine judgment especially in this our Prophet God would bring in the Chaldeans with the sword and those grievous calamities attend it and they should know that he was the Lord that is they should have reall experience of his Authority and power over them they should feele the bitter fruits of his displeasure in them CHAP. VIII VERSE 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Judah sate before mee that the hand of the Lord God fell there upon mee IN this and the three next Chapters you have the grievous sinnes and answerable punishments of the Jewes at Jerusalem laid downe with some other things considerable This eighth Chapter hath three things in it 1. An Introduction to a new Vision vers 1. 2. The Vision it selfe from the beginning of vers 2. to the end of vers 17. 3. A Declaration of Gods severe dealings with them vers 18. In the Introduction to this Vision you have these particulars 1. The time exactly set downe when it was in the 6. yeare the 6. moneth the 5. day 2. The place where it was As he sate in his house 3. The persons before whom it was The Elders of Judah sate before me 4. The cause of it The hand of the LORD fell there upon mee For the time It was now the sixth yeare of Jehoiachins cptivity and in the sixth moneth The Jewes first month is Nisan the second Jiar the third Sivan the fourth Thamuz the fifth Ab and the sixth Elul and answereth to that is called August The fifth day of this moneth had hee this vision which Junius saith was the Sabbath
more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to
the Incense going up what thinkest thou are not these worthy of death themselves for these sins who should put others to death for the like Speake thy mind I appeal to thee in this case the injury is so notorious thou canst not but condemn them justifie me It 's frequent in Scripture for God in such cases to appeal to man and other creatures Isa 5.3 1 Chron. 2. Jer. 2.12 Deut. 32.1 Appeals are ease reliefe to the hearts of those are wrong'd and griev'd and God in this case deals after the manner of men 11. False worship is a worke of darkenesse Idolaters have corners chambers dark places these 70. were in the dark and did the works of darknesse Idolatry is called a worke of the flesh Gal. 5.19 20. and all works of the flesh are darknesse The Heathens had their opertanea tenebrosa sacra Junius Polanus occult and dark worship Truth loves the light but errour iniquity darknesse John 3.20 Evill doers hate the light they sculke and hide up themselves and their wayes These 70. had power in their hand yet durst not justifie their works openly but carryed all closely but how close soever sinners are God sees them Those words In the chambers of his Imagery Some render it in the secret of their own imaginations Lavater Calvin which shews that what ever are the thoughts workings and imaginations of mens hearts the Lord sees them and can discover them They had Idols in their chambers and Idols in their hearts Idolaters have strong thoughts in their hearts of the ways they are in of some mistery and excellency in them which the vulgar knows not but let men be ignorant of them the Lord sees them Isa 29.15 Men think to hide their counsels thoughts practises from the Lord but he sees the deceitfulnesse of their hearts the wickednesse in them and because they carry things close he searches he tryes them what they are Jer. 17.9 10. 12. That atheisme unbeliefe pride are the causes of mens going out from God and falling to idolatrous and other sinfull vile practises For they say the Lord seeth us not he hath forsaken the earth Atheisme denyes his presence Infidelity his assistance and Pride carries them out for help else where and tacitely layes the blame upon God he hath left the caring for us wee are in the midst of dangers and must seeke for protection from some Deity or other and if it be a sin he may thank himself if he had not forsaken us we would not have forsaken him chosen any other but we are necessitated to it Here 's the pride of Idolaters and in Jer. 18.15 all these are included in one word because my people have forgotten me they have burnt Incense unto vanity They forgot God and hereupon became atheisticall unbelieving and proud VERS 13 14. He said also unto mee turne thee yet again and thou shalt see greater abbominations that they doe Then he brought me to the doore of the gate of the Lords house which was towards the North and behold there sate women weeping for Tammuz HEre you have a third part of the Prophets new Vision containing yet greater abhominations then before which is set out 1. From the place the doore of the gate of the Lords house It was the Priests Court and at the entrance into the Lords house and the nearer they sin'd to the Lords house the greater was the wickednesse 2. The nature of the abhomination women sate there weeping for Tammuz It was not according to law for any to be in that Court at that gate but Priests onely Now here were women and women sitting and weeping and that for Tammuz which were greater abhominations then what were before What or who this Tammuz was must be opened unto you the word is not mentioned else-where Some Rabbies say this Tammuz was an hollow idol with eyes of lead under which they used to put fire R. David R. Solomon the heat melting the leaden eyes the idoll seem'd to weep and so moving compassion in the women they became co-weepers wiâ—h it but the Text saith not the Idoll wept but that the women wept Shindl. saith the Idols had their Prophets and this Tammuz was vir ex prophetis idoli one of the idolatrous Prophets whom the King slew in honour of him was set up an Idoll so called from his name or because on the first day of the moneth Thamuz they did celebrate his festivitie the 17. day of this moneth they fasted for the breach of the Tables of the law and on the first feasted and brake the Law it selfe most abhominably The vulgar Translation reads it Adonis and many Interpreters so carry it Adonis was sonne of Cinara King of Cyprus a great lover of pleasures chiefly of Garden-delights whence arose the proverb Adonidis horti the gardens of Adonis which were curious and choise but soone fading away This Adonis was a great lover of Venus and being unhappily slain by a Boare great lamentation was made for him and the rather because he had a sweet voyce and delighted men and women with his singing Adonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canendo from whence his name seems to be given him and by the lovers of musicke amongst them he was accounted for a God and yearly solemnities instituted for him in which were the weepings of women Lucian in his Dialogues saith De dea Syria that yearly in memory of Adonis death by a Boare they did beate themselves and weep after which they sacrificed to Adonis as dead and a day after they thinking him alive shav'd their heads and those women would not doe it were to prostitute their bodies to all strangers for a day and the gaine gotten was given in sacrifice to Venus In vita Alcibiad Vid. pradum Plutarch saith women did bring to the solemnities of Adonis Images like dead bodies and wayling sang funerall verses Maternus Firmicus tels us that an Image was put in a bed bewail'd by many and they having satisfied themselves with weeping a light was brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Scalig. de emendat temp Lactant. divin instit l. 1. c. 21. Poeticum Dictionarium In verbo Apis Plut. lib de Isid Osyrid and the faces of all that wept were anointed and these words softly pronounced Trust in the God he will deliver us from our miseries and so they unbed the Idoll with much joy Others make Tammuz to be Osyris husband brother or sonne of Isis for Authors vary about it and King of Aegypt the same with Apis or Serapis who comming into Aegypt and teaching them civility and how to dresse Vines was chosen their King and having govern'd them well at his death was honour'd as a God under the form of a black Oxe Suidas saith he was an Aegyptian god worshipped for the Moons sake The Aegyptians called this god Tammuz or Ammuz which signifâ—eth in their language Hidden because the
Dominus apertionis They went to Baal-Peor and separated themselves to that shame It was a shamefull Idoll and made them shamelesse for it s judg'd they did also before this Idoll discover their nakednesse Among Papists where Idolatry is in countenance Modesty is in disgrace Priests and Fryars strive to exceed each other in impudence and what else-where would not be tolerated Sands in his Europae speculum pag. 19. in Italy is in high honor and what in other places a loose person would be asham'd to confesse that Priests and Fryars there refraine not openly to practise VERS 15 16. Then said he unto me hast thou seene this O sonne of man iâ— Turne thee yet againe and thou shalt see greater abhominations then these And he brought me into the inner court of the Lords house and behold at the doore of the Temple of the Lord betweene the porch and the Altar weâ—e about 25. men with their backes towards the Temple of the Lord and their faces towards the East and they worshipped the Sunne towards the East IN the 15. verse is a transition to the last part of the vision lying in the 16. verse and this abhomination yet greater then the former of the image of Jealousie the mixt formes of beâ—sts and creeping things then Tammuz is described 1. From the place in generall The inner court More particularly The doore of the Temple And yet more specially Between the porch and the Altar 2. The persons with their number 25. men 3. Their posture with their backes towards the Temple and faces towards the East 4. Their act They worshipped the Sunne This Idolatry was in the Temple it selfe and acted by the chiefest persons It s conceived these 25. were the King and his Councell there were two Tribes left and 12. out of each who with the King made up that number it s thought these 25. are mentioned again in the 11. Chap. vers 1. where two Princes are named and therefore probable to be the King and his Nobles the chiefe and heads of the people these stood between the porch and the Altar which was neare to the Sanctum Sanctorum and where the Priests used to weepe and pray especially in times of common calamities Joel 2.17 With their backes towards the Temple of the Lord c. The Temple was so built that the Sanctum Sanctorum was in the westerâ—e part of it the entrance into it in the Eastern part and when any service was done by the people or Priests in prayer or sacrifice they did it with their faces west-wards towards the Ark and holiest of holies and their backs were East-ward which the Lord in wisdome and purposely ordered to be so that hee might prevent Eastern and Sun-worship which was the practise of the Gentiles whereupon saith Job Chap. 31.26 If I beheld the sunne when it shined if I looked upon it to adore it as others did It was the practise then Of it speakes Mercur In fine Asclepij Trismegristus when the Sun rose they minded the East but when it set they would not looke West-ward lest seeing their God dying Lib. de Arch. 4. in cultu ejus tepescerent And Vitruvius saith their Temples were so built that they might pray looking to the Sun rising The learned observe that the Sidonians Grecians Romans Assyrians Aegyptians and Persians did all worship the Sun each giving a severall name to this god of theirâ— The Persians especially honoured and stood for this god whom they cal'd Mithra that is Lord or mighty For in the yeare 612. when Heraclius the Emperour sent to Cosroe King of the Persians for peace his answer was he would not lay downe Armes till he had brought him to worship the Sun but Heraclius prevail'd in the Wars and burnt his Idoll Temples of the Sunne From whomsoever the Jews learnd this custom God had forbad them expresly to worship the Sun Moon and Stars Deut. 17.3 And appointed them to worship with their faces West-ward yet they turn their backs upon God as if he were unworthy of any respect from them and looking towards the East adore a creature which God had made to serve them It 's wisdome not to give way to any sin Observ 1. but to stop sin in the birth crush it in the conception you see what abhominations after abhominations greater greater come in here Lesser sins make way for greater superstition for Idolatry yea the worst of idolatry and other sins 2. That the nearer destruction the worser they grow in Church and State all was out of order great confusion amongst them the land was fill'd with corruptions the Image of Jealousie chambers of Imagery howses for Stews were about the Temple Tammuz a most abhominable Idoll set up adored in it women suffered to come there and doe shamefull things the Antients offer Incense to those were no gods the King and Nobles come into the Priests Court turn their backs upon God no Priest had any zeale for God to reprove these things but were deeply in themselves the land fill'd with violence their abhominations greater and greater and judgement at the doore 3. That in corrupt times great persons are generally very prophane the 25. turn their backs upon God slight him and his worship disgrace reproach the same What greater indignity could they doe to God then to come into his Temple to the holy place and there turn their backs upon him and worship the Sunne in his presence it is as if a woman should cast off her husband and commit lewdnesse with another man before him When Jeremiah's roll was read the King cut and cast it into the fire which others consented unto Jer. 36.23 24. After he and his agents cut in pieces the vessels of the house of God shut up the doors of the Temple and would suffer the Lord to have no sacr fice no incense no Priest and when God distressed him for his wickednesse he sinned more and more 2 Chron. 28.22.24 Belshazzar and his Princes drank wine in the sacred bowls of the Temple and praiâ—e their idoll gods Dan. 5.2 3 4. And not only in corrupt times are great ones prophane but even in reforming times Nehem. 13.17 The Nob es of Judah prophaned the Sabboth and increased wrath Such prophane acts God takes very ill and will requite in their kind They have turned their backe unto me and not their face Jer. 32.33 And therefore I will turne my backe and not my face unto them in the day of their calamity Jer. 18.17 4. That Kings and Princes are not to be patterns to us in point of Religion and worship if we will follow them wee may suddenly be led into Idolatry Here be 25. the chiefe in the City and Land and they turne their backes upon the true God and his worship and choose heathnish religion and heathnish practices the people were not bound to follow them Great ones soonest goe out of Gods way 2 Chron. 24.19 20. After
Jehoiada's death the Princes came and bowed to Joash gave ill counsell and with them he hearkned and they together leave the house of the Lord his worship and fell to false worship Jeroboam and all the Kings and Princes in Israel after him went the wrong way and never pleased or truly served God for hundreds of yeares together We must not follow great ones in matters of Religion and say we will be of that Religion the King or Parliament are of Great ones doe greatly mistake in the things of God and Religion The Princes of this world neither know the wisdome of God nor the Lord Christ 1 Cor. 2.7 8. and to this day few of them do know the truth For not many wise mighty or noble are called 1 Cor. 1.26 Therefore fetch your Religion from Christ the Apostles who gave out truths came down from heaven which imbraced will sanctifie you and fit you for heaven 5. That adoration towards the East was taken up from the Heathens the Jewes had it from them and it was displeasing to God and that practise crept in amongst Christians Tertullian saith In Apolog. it was a known thing that the Christians prayed with their faces towards the East but the Heathens stumbled at it and said the Christians God was the Sun Some Fathers held it an apostolicall tradition Justin Mart. Basil Greg. that Christians shou'd pray with their faces that way but traditions of Fathers are no warrant for worship or postures in it we have nothing from Christ or Apostles leading us to doe so and from others we may not take up such a practise though antient holy and learned Christ and the Apostles were before them more holy more able then they and in their Writings and Practices we finde no such thing The Papists and some among us doe yet plead for Easterne Worship and would have Christians looke that way because Paradise is that way because Christ was crucified with his face West-ward because he is the light of the World ascended to Heaven there and shall come againe there These be weake grounds to draw us from that liberty the Word gives us to a superstitious Jewish Heathnish practise for deliberately and determinately to doe it in reference to Paradise or Christ is no better 1 Tim. 2.8 Wee have liberty to pray any where and any way so it be without wrath and doubting As this facing the East sprung from them so it 's as likely that the building of Temples East and West that the people may sit with their faces East-ward and burying of the dead with their heads into the West that they may rise with their faces East-ward came from them however it savours strongly of Superstition if not of Heathnisme to do so VERS 17. Then he said unto me Hast thou seene this O Sonne of man Is it a light thing to the house of Judah that they commit the abhominations which they commit here for they have filled the land with violence and have returned to provoke me to anger and loe they put the branch to their nose THis verse hath in it the summe of all the evils before spoken of and an addition of some what else an appeale to the Prophet for to be judge in it Hast thou seene the Image of Jealousie c. Is it a light thing give thy sentence supra totam materiam that all these abominations are done in and about the Temple and besides they have oppressed every where wrong'd all sorts filled the whole land with violence and as if that were nothing to provoke to wrong men they return to the Temple and provoke me they put the branch to their nose The branch to their nose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for a branch is rendred by some a sound or song as if they sung and made a noise with their nose in disgrace or contempt of God Some render it a st nke or ill savour noting how unclean and loathsome Idolaters are that delight in impure sacrifices and corrupt woâ—ship which are a stink in the nostrils of God and good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wâ— have it a branch pull'd or cut from the tree which is the proper sense of the word it comes from that Hebrew root which signifies to cut lop off and so it 's exprest Numb 13.24 The cluster or branch of grapes cut downe For the better understanding of this expression wee must know that the Heathens honoured their gods by dedicating certain trees unto them Gyrald Syntag. 2 Machab. 6 7. the sacrifices Arnob. l 7. etiam dij sertis coronis sloribus afficiuntur and when they sacrificed they adorned their Altars themselves with some boughs of those trees were so dedicated unto them To Jupiter the Beech tree was sacred to Minerva the Olive to Venus the Myrtle tree to Hercules the Poplar to Bacchus the Ivy and Vine to Apollo the Laurell Among the Thracians it was a law to weare garlands of Ivy when they sacrificed The Egyptians wore garlands of Ivy and Bayes and the Israelites here learning from them had branches in their hands which either they took from the Altars or heads of the sacrifices or sacrificers and after they had put them to the Idoll or sprinkled them with the blood of these vile sacrifices or sweetned them with some Idolatrous perfume they put them to their nostrils and kissed them in honour of the Sunne It 's conceiv'd they were branches of the Lawrel which were dedicate to the Sunne And that they carried these branches to their houses and often they put them to their nose in memory honour of the Sun by vertue of whose influence the Lawrell did grow and receive its sweet savour Some take it to be a proverbiall speech noting out they were authors of their owne punishment and destruction they sinne and put the branch to their nose and this will be their destruction The greatnesse or littlenesse of sin is to be measured not by mans but Gods account of it Observ 1. Is it a light thing to the house of Iudah They think it so but it s otherwise the Intrerogation sets out the greatnesse of it Is it so No it s not light but grievouâ— this expression sets out the weightinesse of a thing 1 Sam. 18.23 Seemeth it to you a light thing to be a Kings sonne in law No it 's a great matter for a poore man to be so advanc'd what ever your thoughts are and let men think sin a light matter it s far otherwise there is lead in it and will weigh them down 1 K. 16.31 speaking of Ahab the Scripture saith And it câ—me to passe as if it had been a light thing for him to walke in the sins of Jeroboam the sonne of Nebat that he tooke to wife Jezabel The Heb. is was it a light thing for him to commit the sinnes of Jeroboam Yes he thought so esteem'd them light and went to serve
cry in mine eares with a loud voyce yet will I not heare them HEre is a sad Epiphonema or conclusion hee had oft in the Chapter cal'd upon Ezekiel to see the doings which being shewn unto him the Lord sounds in his eares what dreadfull things he will doe Deale in fury c. The Scripture mentions Gods anger Psal 30.5 his indignation Psal 69.24 his wrath Isa 54.8 and his fury Jer. 10.25 and these exceed each the other Anger is the displeasure of God against sinne indignation is anger more intense therefore Isa 30.30 it s cal'd indignation of his anger Wrath is yet higher and permanent according to that in Nahum 1.2 He reserveth wrath for his enemies Arist 4. Ehic c. 5. and fury is highest Job 20.23 The fury of his wrath It s ira nunquam conquiescens donec sumatur vindicta In Jer. 21.5 Fury and great wrath goe together and when God is in his fury he rests not till he be revenged Jer. 7.20 My fury shall be powred out upon this place upon man and beast upon the trees fruit and ground and burne unquencheably Ezek. 16.41 42. When Jerusalem should be destroyed then God would make his fury to be at rest Mine eye shall not spare neither will I have pitty Of these words hath been spoken before Observ 1. There is a time when God who is patient gracious and slow to wrath will deale in fury he that delights in exercising mercy hath a time for fury and trading in it hee that is patient and long-suffering hath times of being furious When is it that God will deale in fury 1. When lesser judgements will not serve turne if he threaten in anger smite in his indignation and wrath and there be no good use made of those stroaks then will the Lord appeare in fury Levit. 26. God threatens them with sundry inferiour judgements and if they do not work but still walk contrary to God vers 28. then saith God I will walke contrary unto you also in fury If they grew worse God would be more violent and furious 2. When a reformation is offered and râ—fused Jer. 51.9 We would have healed Babylon but she is not healed forsake her for her judgement reacheth to heaven and is lifted up to the skies So much fury should be poured out upon Babylon that heaven aire and earth should wonder at it Ezek. 24.13 14. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee I the Lord have spoken it c. When God tenders a Reformation to a people it 's great love rich mercy and mercy refused is mercy abused and that turnes into fury and Gods fury shall not only be powred out against such a people but rest upon them which is much more 3. When men are furious against God his servants ways when they cannot endure his Prophets Saints and Ordinances then is a time for Gods fury to break out When the Husbandmen in the Parable would not endure Christs servants nor himselfe but beate and ston'd them then fury came forth and miserable destruction was the portion of those men Mar. 21.35 36.38.41 When righteous Lot being abus'd was got out of Sodom then God sent fire and brimstone upon it and poured out his fury like fire as it is in Nahum 1.6 and 2 Chron. 36.16 17 18. They mock'd the messengers of God despised his words misus'd his Prophets untill the wrath of the Lord arose and it rose very high even to the height of fury for he brought the King of Babylon in fury upon them who slew their young men in the Sanctuary who had no compassion upon man or maiden young or old all men and things were given into his hand all their glorious things were burnt and laid wast 4. When there is a generall corruption in State Church then the fury of the Lord will appeare then will he deal in fury Gen. 6.5 6 7.13 This will appeare more fully in the next obseâ—vation 2. Oppressions in a State Superstition and Idolatry in the Church doe cause God to deale in fury there was violence in the land and the branch at their nose and therefore God would deale in fury Jâ—r 21.12 O house of David thus saith the Lord execute judgement in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury goe out like fire and burnt that none can quench it Where there is want of Justice there will be plenty of Oppression and where that is the doore is open for Gods fury it 's kindled and will breake out against such a State whatever it be and for Idolatry see Ezek. 16.36 Because thy filthinesse was poured out and thy nakednesse discovered through thy whoredomes with thy lovers and with all thâ— Idols of thine abhominations Vers 38. I will judge thee saith God as women that breake wedlocke and shed blood are judged And how is that Levit. 20.10 Gen. 9 6. They were without mercy to be put to death and so God would doe I will give thee bloud in fury and jealousie If these sinnes be amongst us we have cause to tremble for they will cause God to deale in fury to cast upon us the fury of his wrath as it 's Job 20.23 They will cause fury to be upon our Armies Isa 34.2 and Jer. 21.4 5 6. Behold saith the Lord I will turne backe the weapons of Warre that are in your hands wherewith you fight against the King of Babylon and against the Chaldeans which beesige you without the walls and I will assemble them into the midst of this City and I my selfe will fight against you with an out stretched hand with a strong arm even in anger and in fury and in great wrath And I will smite the Inhabitants of this City both man and beast and they shall dye of a great pestilence And those dye not shall be madde when they are made to drinke of the cup of Gods fury Jer. 25.15 16. Gods fury is a trampling thing Isa 63.3 A bloody thing Ezek. 16.38 Fiery and plentifull he powrs it out like fire Lam. 2.4 therefore let us tremble and prevent Gods fury which is so terrible and doe as is written Jer. 4.3 4. Breake up the fallow ground sow not among thornes circumcise your selves to the Lord and take away the foreskin of your hearts yee men of Judah and Inhabitants of Jerusalem lest my fury come forth like fire and burne that none can quench it because of the evill of their doings 3. Gods dealing in fury is dreadfull he will not spare not pitty nor be moved to mercy And is not this dreadfull You may think it 's never so with God but the Scripture saith it here and in other places Ezek. 24.13 14. Thou wilt not be purged I will cause my fury to rest upon thee and what ever you commit I the
aire bâ—t it 's said the glory of the Lord went to the threshâ—ld not over it or beyond it and it s conceiv'd to be the threshâ—ld of the Priests Court The Lord went thither 1. To shew he was now going from the Temple where was such impure worship and leaving his glorious high Throne aâ— iâ—'s call'd Jer. 17.12 The Jewes thought the Lord was coâ—fiâ—'d to the Temple and the Prophets to the holy land 2. Because he was to pronounce sentence against this wicked idolatrous oppressing people which he would not doe in Sancto Sanctorum or in the Temple which was the place of his gracious presence and a type of Christ and mercy by him In the gates of the City they sate in judgement Amos 5.15 And God here at the threshold gives sentence against them 3. To treat with the men stood at the brazâ—n Altar and to give them commissions and instructions touching those were to be spared and destroyed The Lords way of manifesting his gracious presence in his Church was by some notable signe or other Observ 1. The glory was gone up it was there before When God was pleased with his people he evidenced his presence by some speciall signe Exod 13.21 22. When the Church came out of Egypt the Lord came before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light They had guidance and protection from the Lord Christ whose presence was evidenced by these visible signs out of which the Lord also spake sometime Psal 99.7 After they had the Tabernable Arke and Mercy-seat where God met them communed with them Exod. 25.22 They had the Vrim and Thummim to enquire of God and receive answers by Numb 27.21 1 Sam. 28.6 In Solomons days God manifested his gracious presence in the Temple by a cloud 1 Kings 8.10 God answered Elijah by fire and manifested with whom his presence was 1 Kings 18.38 And so under the Gospell Christ the Lord manifested his presence with his Church by visible signes Acts 2.3 Cloven tongues like fire sate upon each of the Apostles And Chap. 4.31 The place was shaken where they were and they were filled with the holy Ghost And Christ hath left his Word and Sacraments as signes of his presence in the Christian Church 2. The signs of Gods presence are the glory of God So the Text calls them The glory of the God of Israel was gone up All those visible signes before mentioned were the glory of the Lord so the spirit is pleased to call the sign of Gods gracious presence 1 Kings 8.10 11. The cloud that fil'd the Temple it s cald the glory of the Lord index symbolum gloriae Domini A lapid Psalm 29.9 In his Temple doth every one speake of his glory The Ordinances there have much of GODS glory in them and they are his glory 3. Gods with-drawing the signes of his gracious presence from his Church people is a forerunner of heavy judgements Here the glory of the God of Israel went up from the Cherub and shortly after the men with their slaughter-weapons are set on work to destroy It 's Gods method to take away the speciall tokens of his presence and love from a people and then to bring in sad judgments People sin and hereupon the glory removes and jugments draw near Exod. 32. The people made a Calfe upon which God denies to go with them as he had done Chap. 33.3 now they should not have visible signs of hâ—s presence And of them it's said vers 35. of Chap. 32. The Lord plagued the people because they made a Calfe c. When God would not answer Saul by dreams by Vrim or Prophets then his destruction was near at hand Among other signes of GODS presence there be these 1. Efficacy of the word that it works mightily in the hearts of people The Lord was with the Apostles and how mightily did the word work but when the word is inefficacious powerlesse its evident the glory of the Lord is departing and judgements dreadfull enough at hand The Prophet prophecyed to the people but the word wrought not Isa 6.9 10. Hearing they understand not seeing they perceive not their hearts were fat their eares heavy and their eyes shut Now the word was inefficacious to them and how long shall this be saith Isa Vntill the Cities be wasted without Inhabitant the houses without man the land be utterly desolate Sixe times is this Scripture quoted in the N. T. 2. Unity and love of Sâ—ints Psal 133.1 Isa 19.14 A perverse spirit Where brethren dwelt together in unity there the Lord commanded the blessing vers 3. and shewed his gracious presence where love is God dwels 1 John 4.16 But where bitternesse and division encrease Satan hath much interest hearts heads tongues hands are divided every where Isa 9.21 Manasseh is against Ephraim Ephraim against Manasseh and both against Judah Mat. 24. love is grown cold Instead of fervent love are fervent contentions in stead of love without dissimulation are crafty underminings in stead of covering infirmities are rakings in one anothers hearts When the breaches were stopped in the walls of Jerusalem the enemies were very wrath Neh. 4.7 God hath promised to close breaches Amos 19.11 Let us improve the promise and importune him to fulfill it for rich mercy depends upon is Isa 30.26 Unity is an humane savior of Kingdoms and Churches division is Abaddon Apollyon an hellish destroyer Mat. 12 25. A Kingdome divided cannot stand God is departed from it Division hath turned Religion into disputation driven God from the heart to the head and now men are polemical rather then practicall in Divinity 3. Activity of men in place for God where God is present there is courage Josh 1.9 2 Chron. 13.12 But when he withdraws men are without spirit divine influences cease a numnesse seizeth upon them and they act faintly be it in Church or State Hos 7.11 God was departing from Ephraim if not departed and Ephraim was a silly dove without heâ—rt void of counsell and courage and so fit for prey and spoile Ephraim was quickly spoiled after the Lord left them 4. Safety protection Jer. 1.19 Psal 46.5 Isa 27.3 Judges 16.20 21. When God was departed from Sampson the Philistims took him and put out his eyes Least any hurt it I will keepe it night and day Where there is keeping watching there is presence but is not our safety almost iâ— not altogether gone can we challenge safety of any thing estates liberties lives religion have not our Armies smarted had blows and breaches is not our land spoiled and under grievous pressures Are we not for a prey and none delivereth Isa 42.22 4. The Lord doth not willingly depart from his people when they have provoked him Hee goes from the Cherub to the threshold of the house and there stands as loth to goe any further he had
of minde griefe is a heavy burthen and causes men to sigh as those that are burthened Exod. 2.23 The children of Israel sighed by reason of bondage The heavy bondage they were under made them groane and sigh and so these here had the burthen of Jerusalems abhominations upon them and that made them sigh Prov. 29.2 When the wicked beareth rule the people mourn It 's the same word they mee◠with heavy pressures make them sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gravius sonat quam ח ana ק graviorem notat gemitum quam ana ח That cry This notes such sorrow as exceedes sighing and must vent it selfe in a more full way viz. with crying vehemently as wounded men use to doe when they breath out their soules Ezek. 26.15 The wounded cry when the slaughter is made And Jer. 51.52 Through all the land her wounded shall groane or cry It 's the same word so that the meaning is they did sigh greatly and cry out bitterly for the abhominations were in Jerusalem Obser 1. The Lord looks upon the world with a discriminating eye some he looks upon to be marked and some to be left unmarked all are not equall in Gods thoughts or eye some from eternity he predestinated some he passed over and now in time some he eyes for salvation Prov. 15.3 The eyes of the Lord are in every place beholding the evil and the good some he sets by for perdition his eye distinguisheth between the pretious and the vile Psal 34.15 16. The eyes of the Lord are upon the righteous and the face of the Lord is against them that doe evill He beholds both but with a different aspect one sort he beholds to doe good the other to cut off Psalm 11.4 His eye-lids try the children of men he lookes fixedly upon them and as they are so he deals with them Iob 36.7 It 's said he with-draws not his eyes from the righteous They are the delight of his eyes but the wicked are thorns provocations to his eyes Isa 3.8 2. When the Lord proceeds to judgment of Cities Churches People Kingdomes he doth it judiciously considerately he doth not powre out wrath from heaven at all adventures let it light where and upon whom it will but he makes enquiry who are fit to be punished and who to be spared Psal 9.7 The Lord hath prepared his throne for judgement And then vers 8. Hee shall judge the world in righteousnesse And vers 12. He makes inquision for blood The oppressed he will relieve the oppressors he will cut off When judgements are abroad especially Warres all things seem to move confusedly and wicked men to doe what they list they will destroy all before them but they cannot the judgments are the Lords and he carries them on judiciously there be eyes in the wheels and a Divine spirit in them and they doe not move they cannot move otherwise than the wise God will have them 3. In the worst times God hath some who are faithfull and serve him Violence had fill'd the land the Idoll of Jealousie was set at the Altargate chambers of Imagery in the wals of the Temple the Antients of Israel worshipped the forms of creeping things and abominable beasts the women wept for that shamefull Idoll Tammuz corruptions abounded in Church and State yet some faithfull ones the Lord had that were undefiled The Church of God did never totally faile nor ever shall When all flesh had corrupted its wayes the wickedness of man was grown great When the earth was fill'd with violence Gen. 6.5.11 12. yet then even then was Noah untainted He was just and perfect in his generation and walked with God vers 9. In Ahabs dayes when Jezebel cut off the Prophets of the Lord and he vexed the righteous with his will-worship abominable idoletries and forced them to flye to Jerusalem and things were so extreamly ill the righteous so wasted that Elijah a Prophet thought there was none left in Israel but himselfe even then the Lord tels him there were 7000. which had not bowed their knees to Baal nor kissed him 1 K. 1.18 They have shew'd that false god no reverence contracted no pollution by doing as the rest did when Ahaz who is stigmatiz'd for his wickednesse 2 Chron. 28.22 when he reign'd cut in pieces the vessels of the Temple and shut up the door◠of the Temple and made Altars in every corner of Jerusalem vers 24. yet his own sonne Hezekiah was godly at that time and hated the wayes of his Father When Christ came there was a Joseph and Mary a Zachariah and Elizabeth a Simeon and Anna with some few others and the times were exceeding bad then In the depths of Popery were pauperes lugdunenses of whom Reinerus a Popish Inquisitor writes that they had a great shew of godlinesse because they liv'd justly before men believed all things well concerning God and all the Articles of Faith only they blasphemed and hated the Church of Rome God had his Hus Jerome of Prague and Luther in times bad enough 4. The number of men to be sav'd in Jerusalem is few Commission is given to the man with the Inkhorne by his side to goe and search through Jerusalem and where he found any mourning sighing to mark them and surely this number was very few he is not to mark stree s families but particular persons which notes the paucity of those that were truly godly and to be saved In Aegypt the bloud was upon the lintell and side posts of the doore and so whole families there escaped but here in Jerusalem the mark is not upon the door but the fore-head many doores whole families were passed over here and there one found and marked take a place or two to this purpose Jer. 5.1 Runne to and fro through the streets of Jerusalem and see now and know and seeke in the broad places thereof if yee can finde a man if there be any that executeth judgement that seeketh the truth and I will pardon it Here God bids them search and see if they could finde a man and bring forth so that the City might be spared but they could not find one This satisfied not God they might be carelesse in that work overlook some man that did it God therefore will search himselfe Ezek. 22.30 I sought for a man among them that should make up the hedge and stand in the gap before mee for the land that I should not destroy it but I found none Neither man nor God could finde any these expressions shew that the number of the godly was very few that those were so durst not appeare in publique because the times were so prophane and perillous but hid themselves and mourned in secret Few is the number of true believers and true mourners there were two Prophets Jeremiah and Vriah the Rechabites Baruch the Scribe Ebedmelech the Black-a-moor with some few beside The thought of the scant number of the good ones sadded the heart
confesse and own the man before his Father in heaven who shall confesse and own him here on earth It s a great priviledge to be owned by the Lord Heb. 11.16 God is not asham'd to be called their God Notwithstanding all the Saints sinnes and infirmities God is not ashamed of them When they were in Aegypt God owned them Ezod 3.6 7. he tels Moses he was the God of Abraham Isaac and Jacob and that he had surely seene the affliction of his people Victoria a holy Virgin under Dioclesian being asked by the Proconsul if shee would goe with her brother Fortunatianus a Heathen answered no because I am a Christian and they are my brethren which keepe the commands of God Let not us be asham'd of God and his cause but openly and truly professe him and his wayes wee shall loose nothing by it 1 Sam. 2.30 Them that honour me I wil honour and they that despise me shall be lightly esteemed If we have shame with men and honor with God vilified on earth be accepted in heaven we have no cause to be discouraged It s likely the godly here were reproached threatned hardly used but because they honour'd God God own'd them and who ever honour'd God and was not honour'd by him The 3. children would not obey Nebuchadnezzars command nor worship his image Dan. 3. but honour the God of Israel trust in him for help rather dye in his cause then dishonour him at all and did not the Lord honour them with his presence Acts 3.18 19 20.31 with safety and deliverance VVhen Peter and John were bold in the cause of Christ and would preach the truth notwithstanding the command of Rulers to the contrary presently after God honour'd them miraculously shaking the house and filling them all with the holy Ghost and if you ask how you shall honour God it 's answered by purging your selves from the corruptions of the times 2 Tim. 2.20 If a man purge himselfe he shall be a vessell unto honour and by standing for the truths of the times 7. Another observation is that the faithfull are so far from complying with the wickednesse of the times that they sigh and cry for the abhominations thereof 1. They comply not wickednesse is powerfull and hath its arguments of pleasure profit countenance to draw good men to side with her but they are things intractable How can I doe this wickednesse Gen. 39.9 and sinne against God David hee would not sit with the wicked he hated the congregation of evill doers Psalm 26.5 And see what he resolved upon Psal 101.4 5 6 7 8. he would rather cut them off then countenance them Grace is as strong in the Saints as corruption is in the wicked The vigor of faith 1 John 5.4 The power of the Spirit 1 John 4.4 And the efficacy of Christs prayer John 17.15.20 doe keep the servants of God from complying with the wicked When all flesh had corrupted its wayes yet Noah was incorrupt Gen. 6.9 Noah was a just man and perfect in his generation Ahab could not get Micaiah to comply with the Court and suit with the humour of the times Godly are like fish in salt waters they grow not brackish they loose not of their sweetnesse Zacharie and Elizabeth in the great corruptions at Christs comming in the great scarcity of good men yet they walked in all the commandements of the Lord blamelesse not in the commands of the high Priests and Pharisees Isa 8.11 God hath spoken to the righteous with a strong hand and instructed them that they should not walke in the wayes of the wicked here the godly did not bow to the Image of Jealousie joyne with the 70. Elders in offering Incense they wept not for Tammuz they put not the branch to their nose 2. They sigh and cry for the abhominations are in their times they bewaile the sins of others Psal 119.53 Horrour hath taken hold on me because of the wicked that forsake thy law vers 158. I beheld the transgressors and was grieved because they kept not thy word Lot 2 Pet. 2.7 was vexed with the filthy conversation of the Sodomites Yea vexed from day to day what he saw and heard was a continuall vexation unto him The Lord Christ Mar. 8.12 He sighed deeply in his spirit said why doth this generation seek after a signe when they honour'd him with their garments cast in the way when they acknowledged him King and magnified him Luke 19.36.38 even then he weeps over Jerusalem for her impenitency others sins and the judgments of God comming upon her vers 41. The two witnesses Rev. 11.3 prophecy in sack-cloath which was the habit of mourners Mordecai Daniel the Ninevites and others when they mourn'd wore sack-cloath so did these witnesses bewailing the abhominations and tyranny of Anti-christ the desolations of the Church and delusions of the people 2 Cor. 12.21 When I come again I feare my God will humble mee among you and that I shall bewaile many which have sinned already and have not repented of the uncleanness fornication and lascivious which they have committed This mourning is 1. hearty reall they sigh they groane it 's not a light matter the abhominations were weighty and pressing upon their spirits 2 Pet. 2.7 the word there for vexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Laert in lycone Morbo ◠confectus debilitatus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s then to be rendred word for word oppres'd under the conversation of the ungodly in wantonnesse the ungodli's wanton wicked conversation is an oppressing evill unto the godly and afflicts their hearts as the Aegyptians afflicted the Israelites Acts 7.24 Moses avenged the oppressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lots soul was vexed vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tormented wracked his soule a metaphor taken from engines they did torment withall his soule was troubled as a man upon the wrack Ier. 4.19 My bowels my bowels I am pained at my very heart What was the matter there was the sound of the trumpet and war 2. As it was cordial so it was constant and great griefe they sighed and cryed a little sufficed not it continued Ier. 9.1 2. Oh that my head were waters and mine eyes a fountaine of tears that I might weepe day and night The Prophet wished himselfe turned into waters into a fountain that weeping day and night he might with a flood of teares carry downe the floods of iniquity which he saw So Ezra 9.3 when he saw the holy seed match with strangers the Princes and Rulers to be chiefe in the trespasses he rent his garments plucked off the haire of his head and beard and sate downe astonied his grief was such as made him astonied 3. It s inward and outward they sigh they cry there are expressions of their griefe it was not hidden but ev'dent they declared how their soules were oppressed how they were fil'd with griefe and could not forbeare Christ
my Text and that is spare in my Text is pitty here And Deut. 7.16 Thine eye shall have no pitty upon them The Heb. is the same word thou shalt not spare upon them spare to execute vengeance upon them so that they are used promiscuously one interprets the other an eye not sparing is to shew no mercy no pitty That in 1 Sam. 24 10. clears it when some bade David kill Saul when he cut off the skirt of his garment saith he but mine eye spared thee that is had pitty on thee and I kil'd thee not if mine eye had not spared thee I had killed thee without pitty without mercy Jer. 21.7 He shall not spare them neither have pitty nor have mercy lo jachum velo jachmol velo jerachem the two first words are in my Text and they are both interpreted by the last not to spare not to pittie is to have no mercy what ever motives be thereunto Slay utterly olde and young In the Heb. it 's the old man the young man the maiden and little child all in the singular number which is put for the plurall Q. Here a great question is moveable how it stands with the justice of God to give charge for the destruction of little children which were innocent A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little children some take to be meant of such as could play in the streets and were under 20. years Gen. 47.12 Joseph nourished his Father and his brethren and all his Fathers houshold with bread according to their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the little ones Ad os parvuli they were not sucking children but such as could run up and down that Joseph nourished now if the little children be taken for such they might be guilty of great sins as the children that mocked the Prophet and so deserve death But take little children for such as have not committed actuall sinne even babes new born in the womb of which sort many perished in the flood and many in Sodome such God may cut off without impeachment of his justice 1. He hath an absolute dominion over his creatures hee is the potter and we are the clay if he make the vessell hee may break the vessell shall he not doe with his own as he please hee gives life to babes and he may take it from them when and how he pleases 2. They were defiled with originall sin and deserved death the wages of sinne be it originall or actuall is death and it matters not whether a naturall or a violent death therefore he forbade Jeremie to take a wife to have sonnes and daughters in Jerusalem and as for those sonnes and daughters should be borne there they and their fathers and mothers should be consumed by the sword and by famine Jer. 16.2 3 4. 3. They are parts of their parents part of their family part of their substance and God may punish the sinning parent in his child as well as in his stock 4. Had they lived it 's likely they would have trod in their fathers steps and sinn'd those great sinnes they did like them in Jer. 7.18 Children gather wood and the fathers kindle the fire and the women knead the dough Neither doth God punish upon prevision of future sinne but takes them away from present and future pollution 5. God might notwithstanding this outward temporal judgment have mercie on their soules questionlesse many children dye more terrible deaths then by the sword and yet perish not eternally Come not neare any upon whom is the marke Q. If this marke were not a visible marke how should they know them and spare them A. The Lord knew who were his though men knew them not and it 's probable such is the rage of the wicked against the godly that if they had had a little distinguishing character from others they would the rather have fallen upon them and cut them off but the Lord ordered the judgement so and their spirits so that they came not neare them The mark was inward in the fore-heads of their consciences and providence watched and wrought for them without God might dart a feare into them disable them from doing the mark'd ones any hurt divert them to other families and persons and this manner of speech is more then if he had said doe not kill them they might doe much hurt to them yet not kill them but when he saith Come not neare them God doth make a fence about them and compasseth them with this command and his favour in it as with a shield against all evill and wrong This deliverance of the mark'd ones from the slaughter-men is a type of Gods preserving his in all great and generall calamities and especially of freeing his Elect ones from hell and the furies thereof The Chaldeans must not come-neare the mark'd ones to destroy them and Devils must not come neare those Christ hath sprinkled with his blood to ruine and destroy them They are freed from the power of Sathan and eternall death Begin at my Sanctuary This was the holy place the habitation of God where his worship was where he gave out gracious answers unto them yet here they must begin Why here 1. They trusted in the holinesse of this place Jer. 7.4.10 When they had sin'd grievously they thought that if they came and worshipped there all was well they were delivered and cried out the Temple of the Lord God would begin with their confidence 2. They had greatly polluted that holy place there was the Idoll of Jealousie there was the forme of every creeping thing and abhominable beast pourtraied upon the walls there were men offering incense to those Idols there was the filthy Idoll Tammuz and women weeping for it there were men with their backs towards God the Arke and worshipping the Sun Eastward there they put the branch to their nose great abhominations were gotten into the Temple they must therefore begin there 3. The sins of the Priests and Prophets who belonged to the Temple were exceeding great they were messengers of God to the people and mouths of the people to God and above others should have been cleane holy gracious free from the sins of the times they should have been exemplary unto others but if you observe the Scripture a little you shall find they were patterns of all impiety to the people they were ignorant blinde dumb drunken Isa 28.7.56.10.12 Unclean filthy strengthening the hands of the wicked Jer. 23.14 Covetous cruell Isa 56.11 Micah 3.5 Conceited of their owne abilities Jer. 8.8 Flatterers and dealt falsely with the people Jer. 6.13 14.27.15 They perverted the word of the Lord Jer. 23.36 They rejected his word Jer. 8.9 They prophecyed their own dreames Jer. 23.7 and put it upon God saying he saith v. 31. They ruled with rigour Ezek. 34.4 They reproached slandered and complain'd of the true Prophets stirring up enemies against them and seeking their liberties and lives Jer. 26.8 9.11
Amos 7.10 This made Jeremie conclude Lam. 4.13 that Jerusalem was destroyed chiefly for the sins of her Prophets and the iniquities of her Priests that shed the blood of the just in the midst of her Obser 1. When God is upon executing judgement he first manifests yea vouchsafes mercy to his friends before hee lets out wrath upon his enemies Goe yee after him one was sent to marke the mourners before those with the slaughter-weapons had commission to destroy the rest His mercy acts before his justice he separates the righteous Mal. 3.17.4.1 before he destroys the wicked he makes up his Jewels before the day comes that burnes like an oven Hee prepares an Arke for Noah before hee sends a flood upon the world God sends an Angell to fetch Lot out of Sodome before he raines fire and brimstone upon them And at the last great judgement the Sheep shall have mercy before the Goates shall have judgment Matth. 25.34.41 Come yee blessed that joyfull sound shall be heard first and after depart ye cursed Mercy is Gods first-born and visits the Saints ere judgments break out 2. When the godly are secured then judgement delays not when the mourners are neer marking then the sixe men follow him presently that marks them and they doe their office When Lot is out of Sodome fire and brimstone comes into Sodome God could doe nothing while he was there Gen. 19.22 But when he was gone he consum'd them with the vengeance of eternall fire Judgments sometime do linger and what 's the cause some servants of God are not marked secured got into their chambers of safety if they were judgement would quickly be upon the backs of the wicked Isa 26.20 21. Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe as it were for a little moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the inhabitants of the earth for their iniquity When once they were got into safe places then would indignation come upon the wicked When swallows and other birds flie from us it is a signe of Winter approaching and when good men are removed out of places are driven into corners it 's a signe of of judgement upon that place 3. Sinners may so provoke God that hee will neither shew them mercy himselfe nor let others doe it no pitty no mercy should they have from God or man Goe through the City from one street to another from gate to gate and smite smite every one of them slay utterly doe not wound or weaken but tahargu lemaschith slay to perdition and though they fall upon their knees begge hard for their lives promise you great matters yet spare them not neither have pitty be not affected with ought they say doe or suffer God harden'd them here against them but might they not find some sparing and pittying from God if none with man Ezek. 5.11 Mine eye shal not spare neither will I have any pitty and hee ratifies it with an oath there What were their sinnes which made the LORD deale thus severely with them 1. Their defilement of the Temple with such abhominations as they had done provoked desperately they despighted God thereinto his face there he vouchsafed his presence heard their prayers accepted their sacrifices bestowed choise mercies upon them and yet to defile that with their abominations this greatly provoked 2. Their abuse of the true and faithfull Prophets Jeremiah forbid to prophesie left he dye for it Jer. 11.21 They laid hands on him and said he should dye Jer. 26.8 2 Chron. 36.16 They mocked the messengers of God despised his words and misused his Prophets untill the wrath of the Lord arose against his people These sins made it rise to a great height even such a height that all pitty and mercy were laid aside 3. Their great unfruitfulnesse under means and mercies Jer. 20.8 9. They reproached and derided the word and those that believed and obeyed it Isa 8.18 You know what paines God took with his Vineyard he gathered out the stones planted it with the choisest vine built a tower in it made a wine-presse did all which was doe able for it and now he looked for grapes and it brought forth wild grapes this kindled Gods wrath and banished pitty mercy from his heart I will take away the hedg break down the wall lay it wast it shall have no digging pruning clouds or raine but it shall be troden down and eaten up by whom by Chaldeans those bryars and thorns should scratch and teare it in pieces Mans unfruitfulnesse makes God merciless Luke 13.7 when the Lord came to the Fig-tree planted in his vine-yard and found no fruit on it what saith he cut it downe why cumbers it the ground 4. Pittilesnesse to one another Mic. 3.2 3. The Princes Rulers did plucke off the skinne and flesh from the bones of the people they brake their bones and chopt them in pieces In their skirts was found the blood of the soules of poore innocents Jer. 2.34 and Manasses had filled Jerusalem with innocent blood which made the Lord to say Ier. 15.5 Who shall have pitty upon thee O Ierusalem neither God nor man 4. Nothing will priviledg sinners in the day of Gods wrath when he gives out commission to destroy there will be a generall destruction Old young maids children and women they must all suffer all dye In their military oath this was one branch Ne quis laedat faeminas pueros senes aegrotos even nature pleads strongly for such who are fearfull and feeble not able to help themselves Deut. 20.14 When the Iewes tooke a City they were to spare the women and the little ones and when they tooke Midian they spared the maids and the little ones Numb 31.9.18 But here neither oath nor nature should take place neither age sex or condition should advantage or secure them not the hoary head of the aged not the beauty of the virgins not the teares of the mothers nor the tendernesse of the babes but all must dye So 1 Sam. 15.3 Samuel saith to Saul goe smite Amelech utterly destroy all that they have and spare them not but slay both man and woman infant and suckeling oxe and sheepe camell and asse Amalech sought the ruine of Israel therefore God would have him utterly ruin'd when judgements are generall sinnes are grievous 5. Open sins involve not only themselves but those are dearest to them into open destruction The antients offered Incense to Idols the women wept for Tammuz others worshipped the Sun and these brought famine and sword not only upon themselves but upon the young maids and little children which were free from those sinnes the parents sins ruin'd the children and wrap'd them up in an open and publique calamity Corah Dathan and Abiram rebell against Moses and the earth swallowed up them their houses and all belonged to them Numb 16.31 32. The Sodomites sins
that it s used so when the servants of God were most intense and affected in prayer as in Deut. 3.24.9.26 and Gen. 15.28 in which places its Jehovih and both Abraham and Moses were exceeding earnest with God Wilt thou destroy all the residue in Israel c. This deprecation is very argumentative and hath many considerations to divert God from destroing of them The first lyeth in the word Thou wilt thou who hast chosen Sion and said it should be thy rest for ever Psal 132.13 14. Wilt thou who hast made a Covenant with the p ople and twearest by thy holinesse to David that his seede sh uld endure for ever as the Sunne and Moone Psal 89.35 36 37. Wilt thou who promisedst Abraham that in his seede all the nations of the earth should be blessed wilt thou now disannull thy promises breake Covenant and shew thy selfe forgetfull of all yea unfaithfull The 2d is in the word Destroy what will nothing suffice but destruction thou saidst If they brake thy Statutes and kept not thy commandements that thou wouldst visit their transgression with the rod and their iniquity with stripes but thy loving kindnesse thou wouldst not utterly take from them nor suffer thy faithfullness to faile Psal 89.31 32 33. But if thou destroy and that without pitty mercy where is thy loving kindenesse where is thy faithfulnesse 3d. Is in the word Israel which was a moving word and put God in mind how deare they had been unto him Israel was his Sonne his First-borne Exod. 4 22. His chosen ones Isa 44.1 His glory Isa 46.13 Israel he had brought out of Aegypt and done great things for Exod. 18.1.8 9. It s Israel is so deare to thee whom thou hast done so much for and wilt thou destroy Israel Israel here is put for Judah by a synechdoche 4. In the residue of Israel there be ten tribes gone already into captivity yea a great part of th' other two tribes are now in Babylon and wilt not thou have compassion on the little remnant that is remaining 5. All the residue What shall all of them be destroyed and utterly man woman childe they are all slain in the Temple most in the City Didst not thou bid me bind up a few hairs in my skirts Chap. 5.3 thereby typifying out that some should be saved Didst not thou tell me Chap. 6.8 Yet will I leave a remnant and what now Lord must all the residue be cut off I be a lying Prophet and thou false in thy word O doe it not doe it not 6. In powring out of thy fury it notes emptying of himselfe as clouds vials buckets when all is in them is powred out and the argument runs thus Lord must all thy fury be powred out at once where are thy bowels thy mercies thou sayest thou reservest wrath for thine enemies Nahum 1.2 wilt thou powr it all out upon thy people and reserve none for heathens for thine adversaries for whom properly thy fury is Isa 59.18 O reserve thy wrath for them and powr it not out upon us 7. Vpon Jerusalem This is the place thou chosest and where thou didst set thy name 2 Kings 23.27 This City was the perfection of beauty and joy of the whole earth Lam. 2.15 The City of God the great King and Lord of Hosts Psal 48.1.28 The holy Citie Isa 52.1 It had the holy Temple the holy Ark the holy Sacrifices and Ordinances the holy Priests and Prophets the holy Law Here only was God known and his name great Lord wilt thou powr out thy wrath upon Jerusalem thou wilt then have no place left thee in the world to be worshipped in what will become of thy name thy glory all thy holy things Thou wilt have no Church no people no praise in the earth Nay the adversary will mocke and blaspheme and what will the mark'd ones think and say when Jerusalem is laid wast the pledge of their hope may they not say we looked for light but behold darknesse we expected a Messiiah but our hopes are cut off we have our lives for a prey and that is all The godly doe sympathize with the miseries of others Obser 1. the Prophet here is affected greatly with the judgements of God upon this people When the Prophets told them of Gods judgements comming upon them they thought hardly of the Prophets they could not heare them 2 Chron. 36.16 they conceiv'd the Prophets hated them and meant them no good but when the things they fore-told came to passe they pittied them and mourned for them Ezekiel through deepe sense of their slaughter falls downe and shed tears as they shed blood their bodies were wounded and his heart was wounded wounded for their sins wounded for Gods wrath and heavy judgements were now upon them Jer. 9.1 Oh that my head were waters mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people Jeremiah so sympathiz'd with them that he had a mind neither to eate drink or sleep but only to weep night and day tears should be his meat drink and sleep Such a sympathizing man was Moses Deut. 9 12 13. When the people had sin'd in making them a Calvish god and Gods wrath was comming out to their destruction what did Moses vers 18. Hee fell downe before the Lord forty dayes and forty nights and did neither eate bread nor drinke water because the people had sin'd and provoked God to anger Here was a man affected with their miseries I was afraid saith he of the anger and hot displeasure wherewith the Lord was wrath against you to destroy you Forty dayes did Moses mourn for them and humble himselfe and this kind of mourning 40. dayes in case of judgement some think riseth from Gods raining upon the world 40. dayes and 40. nights Answerable to which Moses Eliah and Christ fasted mourned and prayed and so to Nineveh 40. days was given them to prevent their destruction This duty of sympathizing with others in their misery was Davids practise though they were wicked and rewarded him evill yet if they were in misery Psalm 35.11 he would share in it When they were sicke his cloathing was sack-cloath he humbled his soule with fasting Wicked men laugh and are glad at the miseries of the godly but the godly sigh and mourn at and for the miseries of the wicked they remember the Apostolicall command Rom. 12.15 Weepe with them that weepe that will be some ease to them to see others sensible of their condition This makes them like to Christ himselfe Heb. 4.15 Hee is touched with our infirmities Judgements are upon the Kingdome many of Gods deare servants as well as others suffer hard things 1. Take notice of their grievances burthens dangers 2. Mind them 3. Be tender affectioned towards them And 4. helpe them what you can and this is true sympathy 2. The servants of God that draw neere him in time of his judgements are conscious
they cry aloud will not God hearken then Ezek. 8.18 Though they cry in mine eares with a loud voyce yet will I not heare them But what if they fast and pray will not the Lord heare them then Jer. 14.12 When they fast I will not heare their cry But what if they spread their hands to heaven and make many prayers Isa 1.15 When you spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare But what if they weep before God Deut. 1.45 Yee returned and wept before the Lord but the Lord would not hearken to your voyce nor give eare unto you 2. For others Ezek. 14.14 Though these 3. men Noah Job and Daniel were in it they should deliver but their own soules These were holy and choise men Gen. 6.9 Noah was a just man and perfect in his generations and walked with God Daniel was the wisest of men Ezek. 28.3 It was a proverb as wise as Daniel and he was innocent Dan. 6.22 A man greatly beloved Dan. 9.23 Job he was a perfect and upright man one that feared God and escheated evill There lay no â—xception against these mâ—n they were acquainted with God and his wayes they were great sufferers and men of prayer Noah had prevail'd for his family Daniel for the wise men of Babylon when they should have dyed for not discovering Nebuchadnezzars dreame Dan. 2. and Job for his 3. friends Trye two more Moses and Samuel they were heads of the people holy men full of bowels mighty in prayer interceded with God for the people and prevailed Exod. 32.10 Let mee alone saith God that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation But Moses would not let God alone vers 11 12 13. hee presseth him with strong arguments and told God if he would not forgive their sins he should blot him out of his booke vers 32. So Samuel 1 Sam. 7.9 when the Philistime came up against Israrael prayes and fetcheth thunder from heaven and ruines a whole Army of the enemies Ch. 12.17 18. He prayed and thunder and raine came in harvest so that they word in danger of death and sued to him to pray for them Now Jer. 15.1 Notwithstanding these two were such powerfull praying men yee saith God there Though Moses and Samuel stood before me yâ—â— my mind could not be towards this people all their prayers could doe no good What if Jeremiah who liv'd in those times and was acquainted with their condition should pray for them he was a praying and weeping man Jer. 9.1 Yet see Jer. 7.16.11.14.14.11 and you shall heare GOD in those 3. places forbidding him to pray for them God will not hear 1. Because people are incurable they reject God Jer. 2.13 They have forsaken me the fountaine of living waters And vers 31. We are lords we wil come no more to thee They reject his word Jer. 8.9 Yee reject the word of the Lord and what wisdome is in you and you may heare them doing it Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee but wee will certainly doe whatsoever thing goeth forth of our owne mouth And 2 Chron. 36.16 Their sins were such as that there was no remedy but destruction 2. Gods heart is gone from such a people Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be towards this people They are turn'd from mee and I am turn'd from them and it 's not the prayers of men and Angels can reconcile us I am against them Ezek. 5.8 Behold I even I am against thee I that have heard so many prayers been so oft for thee I that have done so great things destroyed such mighty enemies of thine I am against thee 3. If God should heare prayer for them and spare them it would encourage them to goe on in their sinfull wayes they would presume grow more confident and corrupt if possible Ier. 7.9 10. Will yee steale murther and commit adultery swear falsely and burn Incense to Baal and walke after other gods yee know not And come and stand before me in this house which is called by my name and say we are delivered to doe all these abominations When they were smitten they grew worse much more would they if spared 4. The condition of the Church requires it that is in imminent danger of being ruin'd when the weeds overtop the corne bryars and thorns are grown great thick high above the Vine the Lord must cut them downe else there will be no harvest no vintage When all flesh had corrupted its ways the flood must come in lest the corruption should infect Noah 5. To vindicate his name providence honour when God is silent in a wicked time and spares sinners they think him like themselves Psal 50.21 Altogether such as they are But Ezek. 6.14 I will stretch out my hand upon them and make the land desolate yea more desolate then the wildernesse towards Diblath in all their habitations and they shall know that I am the Lord. Now my Name is not feared my providence is denyed and my honour is laid in the dust but they shall know what a God I am So in Ezek. 28.22 Behold I am against thee O Zidon and I will be glorfied in the midst of thee they shall know that I am the Lord when I have executed judgement in her 3. Gods judgments though great yet do not exceed mens sins that Temple City Land and those in them should be destroyed was grievous but their iniquity was exceeding great If there be Nationall judgements there be Nationall sins The land is full of blood and the City is full of perversnesse If judgement was in every place sinne was in every place if there were fulnesse of wrath fulnesse of sin proceeded Jobs sufferings were great just punishments for his sins as Zophar thought and therefore prays Chap. 11.5 6. O that God would speake and open his lips against thee that he would shew thee the secrets of wisdome that they are double to that which is c. His meaning is this Job thou justifiest thy selfe thou sayest thy Doctrine is pure and thy self clean in his eyes and that thy sufferings are greater then thy sinnse but thou art deceived If God would be pleased to speak and open the secrets of wisdome which are shut up from thee thou shouldst see God just in his judgements and mercifull towards thee for there is double to that which is double wrath double punishment due to thee thou hast but a little inflicted upon thee and there is a double portion yet behind due to thy sinne therefore doe not complaine of God or justifie thy selfe any more for know that God exacteth of thee lesse then thine iniquities deserves Though thou hast great affliction yet he may justyl afflict
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.
23.25.29 Ther 's one passage very observable in 2 Kings 23. When Josiah had done great things caused the people to enter into a Covenant with God destroyed Idolatry and Sodomie out of the land kept a sollemn Passeover such an one as had not been from the Judges time now in 400. yeares before when he turned to the Lord with all his soul and might and none like him rose up afterwards would you not looke now that God should be propitious to his people and to Jerusalem But hearken what is said in vers 26. 27. Notwithstanding the Lord turned not from the fiercenesse of his great wrath wherewith his anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall And the Lord said I will remove Iudah also out of my sight as I have removed Israel and will cast of this City Jerusalem which I have chosen Wee have done something in way of Reformation kept Fasts taken a sollemne Covenant c. But may not the Lord for the blood shed in Qu. Maries dayes and of later dayes say I will remove England or London out of my sight 2. God deales equally with sinners he recompenceth their owne wayes upon their own heads he sets their sinnes in order before them layes the burthen of them upon them and causes them to eate the fruit of their own works and what can be more equall Obad. 15. As thou hast done it shall be done unto thee thy reward shall return upon thine own head Edom had afflicted and spoiled Gods people and the like should befall Edom Ezek. 35.15 As thou didst rejoyce at the inheritance of the house of Israel because it was desolated so will I doe unto thee thou shalt be desolate O mount Seir and all Idumea VERS 11. And behold the man cloathed with linnen which had the Inkeborne by his side reported the matter saying I have done as thou hast commanded me THese words are the fourth and last part of the Chapter in which you have 1. A reporter 2. His report The reporter is Christ who was sent to seale the mourneâ—â— and is here described by two adjuncts 1. He is cloathed with linnen 2. Hath an Inkhorn by his side of which hath been spoken in the 2d vers The report is in these words I have done as then hast commanded Reported the matter Hebrew returned the word or caused the word to returne that is gave in an answer Qu Why doth onely Christ report what he had done and not the other sixe who had commission also to slay those who were unmark'd A. 1. To let us understand that the Lord is more solicitous about the welfare of the godly then the ruine of the wicked he had a tender care of his mourners and mark'd ones he was desirous to hear of their safety and acceptance of his love and therfore Christ hastens to make report of what was done they are all seal'd and so secur'd 2. To revive the drooping spirit of Ezek. who was perplexed and greatly cast down at the bloody slaughter of his people He was yet in the Temple and the report was made in his presence that so he hearing it was wel with all the godly mourning party might be comforted Had the other six come in and told how many thousands they had slain this would have added affliction to him that was afflicted That Christ is a faithfull and forward executioner of Gods will God bid him goe and seal those mourned in Jerusalem Obser 1. and presently he did it comes and informes his father of it I have done as thou hast commanded me both what was commanded and as it was commanded Iob. 14.31 As the Father gave me commandement even so I doe He doth the will of his Father and no otherwise then he would have it done hee minded what was to be done and the manner of doing it Here is a pretious pattern of obedience for us Doth Christ doe the will of his father not his own and shall we doe our wills and not the Lords It s argument then that we are neither of Christ nor of God but of our selves Most men when God appoints commands they either neglect or doe it not speedily or not in that manner they ought to doe 2. Those that faithfully and conscientiously execute the commission given them of God may boldly give up their accompts to God The man here cloathed with linnen had done his duty executed his Commission to the full and he could with cheerfulnesse and confidence come before the Lord and say I have done as thou hast commanded me When Christ was on earth and had many commands from his Father and great worke to doe he did perform what was impos'd and so exactly that hee could at end of the day when his worke was done with confidence give up his accompt give in his report and say I have glorified thee on earth I have finished the worke thou gavest me to do and now O father glorifie me with thy self He did not his own will but his Fathers will not his own works but his Fathers works If we doe the will and work of God we shall be able to lift up our heads and comfortably to make report of what we have done The unjust Steward when call'd to give accompt could not doe it with comfort or confidence those abide in the doctrine work of Christ shall have confidence before Christ at his comming You are in place look to your charge can you say with him in the Gospel Luke 14.22 Lord it is done as thou hast commanded 3. Christ delights in doing good to and securing of those his Father affects Mourners here pleased God he sends Christ to seale them and comfort them and quickly returns to satisfie the mind of his Father and to shew what delightfull worke that is unto him Christ was as carefull afterwards as now Iohn 6.39 This is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but should raise it up againe at the last day CHAP. X VERS 1 2 3. Then I looked and behold in the firmament that was above the head of the Cherubims there appeared as it were a Saphire stone as the appearance of a throne And he spake unto the man cloathed with linnen and said Goe in between the wheeles even under the Cherub and fill thine hand with coales of fire from between the Cherubims and scatter them over the City And he went in my sight Now the Cherubims stood on the right side of the house when the men went in and the cloud filled the inward Court OUR Prophet had already seene many visions Their sins being great as you heard Ch. 8. and slaughter men being sent out utterly to destroy here likewise the Lord manifests his purpose to go on in judgments hee would leave them burn their City and being by the Spirit in a vision yet at Jerusalem Chap.
visionall throne a more perfect pattern of the throne of his glory Surely if such thrones be glorious he is in them exceeds in glory the glory of heavenly things is farre beyond the glory of terrene things and the glory of God is infinitely beyond them both he is not only glorious and that in holinesse Exod. 15.11 In name Deut. 28.5.8 Isa 33.21 In majestie Psal 145.12 But hee is glory it selfe and therefore Acts 7.1 is cal'd the God of glory Psal 24.7 The King of glory Ephes 1.17 The father of glory he that creates begets disposeth of glory must needs be glory it selfe and not only glory but excellent glory 2 Pet. 1.17 4. Note what stones God takes pleasure in not any stones but in precious ones such as Saphirs are Exod. 24.10 Vnder his feete was a paved worke of a saphir stone He walks among Saphirs The Temple was made of stones glistering stones all manner of precious stones marble stones in abundance 1 Chron. 29.2 sits in a sapharine throne Stones which are beautifull and of a heavenly colour he affects of such he makes his throne Now the Church in Scripture is call'd the throne of God Jer. 3.17 Isa 54.11 12 13. speaking of the Churches of the Gospel which are the thrones of God and Christ he saith I will lay thy stones with faire colours and thy foundations with saphirs I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones and all thy children shall be taught of the Lord. You see what stones God would have in his Temples in his Thrones not ordinary common high way stones 1 Pet. 2.5 As lively stones be ye built up a spirituall house Here 's a house a spirituall one to be made and whereof of lively stones there must be not onely life in them but livelinesse dead and dull stones are not so fit for that service stones they must be that it may be a solid building lively that it may be a spirituall and usefull building and saphirine that it may be a pure and glorious building 5. Holy and good men are not able to beare Divine excellencies in their own nature not capable of immediatenesse to God here is a Firmament a Saphir stone a throne and these but in appearance and then a voyce heard none seene Had the Lord shewed himselfe as he is Ezekiel could not have endured it the glory and majestie of God would have confounded him If God should not regard mans weaknesse and muffle up his excellencies some way or other we could have no communion or converse with God Moses himselfe is not able to behold the glory of 6. Angels and all creatures are in a readinesse to do the will of God God when he is upon judiciary designes the Cherubims were under the Firmament neare to the throne and if the Lord did but speak the word presently they were ready to execute his pleasure Psal 103.20 They doe his commandment hearkning to the voyce of his word As soone as the sound comes to them they doe it if he bid them goe and stirre up Nebuchadnezzar and the Babylonian Souldiers to come they doe it 7. The Lord is not forward to the execution of judgment here is the Lord sitting in judgement but yet they were not destroyed The Prophet hath vision after vision eates a roll full of lamentations mourning and woe sits 7. dayes at Telabib then is carried into the Plain bound dumb must pourtray Jerusalem upon a tyle lay siege to it lye upon his side 390. dayes then take a razor shave his head beard burn smite scatter bind up a third part of the haire After hath a type of a chain then is led by the Spirit to see Jerusalems sinnes After this sees the sixe slaughter-like men sent out to destroy and here the Lord is sitting in his throne and giving out judgement still against Jerusalem and all this time nothing is done VESS 2. And he spake unto the man cloathed with linnen and said goe in between the wheeles even under the Cherub and fill thy hand with coals of fire from between the Cherubims and scatter them over the City And hee went in my sight IN this verse you have 1. The speaker He that is the Lord Jehovah who was in the Throne some make it Christ 2. The party spoken to The man cloathed with linnen and who this was you heard opened in Chap. 9. vers 2. namely Christ who in regard of his offices is the servant of his father Isa 44.1 Behold my servant whom I uphold Hee had done service in marking the mourners and now was to doe it another way 3. The thing spoken or Commanded 1. Goe in betweene the wheeles even under the Cherub The wheels have been largely opened in the first Chapter the world and motions of it are set out thereby There were foure wheels by each Cherub one as appears by vers 9. Some take it thus Conceive the form of a waggon in the mids on each side two wheels the Cherubims riding in it or carrying of it two in the former part two in the hinder the Arke in the midst of it the foot-stoole of Divine Majestie and before this the Altar where the fire was and you may apprehend how the man was to goe between the wheels under the Cherub that is per enallagen numeri under the Cherubims and so to reach up his hand to the Altar and take coales This way it s easily comprehended but if wee come up close to the examination of the wheels we shall finde they were not at such a distance as here is made but one in another per angulos rectos vers 10. a wheel seem'd to be in the midst of a wheel and how the man cloathed with linnen went between them I cannot expresse but that hee did the Text affirmes and notes Christs interest in the wheels and Angels 2. Fill thy hand with coales of fire from between the Cherubims The altar was near the oracle before the Cherubims 1 King 6.22 The fire was between the Cherubims and the Cherubims above between the wheels and the man must come between both to fill his hand with coals of fire There was fire you know in the Temple on the Altar and it never went out Levit. 6.13 the fire shall ever be burning upon the Altar it shall never goe out The Jewes say of this fire that it was that Angels ladder to goe up to heaven by Ezek. 9.2 The 6. man 6. Angels stood by the brazen Altar and Judg. 13.20 The Angell appeared to Manoah and his wife ascended in the flame of the Altar Whether it was a ladder for Angels may be questioned but certainly it was a ladder to carry up their Incense and sacrifices unto God Ignis altaris erat quasi anima populi It might represent the Altar-fire of which its probable the Caldeans took and fired the Temple if not the Citie 〈◊〉 〈◊〉 〈◊〉
this and hath weight in it Our Prophet was now in a vision at Jerusalem and as hee had had many things offered to his sight so many things were yet offering and to be offered to his view all which had beene disturbed and prevented if there had been present execution of the command he could not have seen what follows here in the vision nor that in the next Chapter Further I conceive sometime was allotted between the command and execution for repentance Obser 1. Angels watch and take opportunites to serve Christ he comes unto them to take fire and presently one of them takes the fire and puts it in his hand being glad of such an opportunity to doe him service Angels are vigilant creatures and wait for opportunities and when they come they will not lose them Psal 103.20 They hearken to the voyce of his word they neither slumber nor sleep but hearken constantly what the Lord will say what opportunity there will be for action so in Ezek. 1.11 they are described with their wings stretched upward manifesting their watchfulnesse and readinesse for service When Christ was born a multitude of them appeared and celebrated his nativity Luke 2.13 When Christ was taken by Judas and his traine Peter drew his sword in his Masters defence but what saith Christ put up thy sword it 's not a time now to fight but to suffer thinkest thou that I cannot now pray to my Father he shall presently give me more then 12. legions of Angels It 's not a time now to pray for helpe I must dye Scripture must be fulfilled but if I would my Father would bid the Angels to aid me and they presently would come whole legions of them yea all the Angels in heaven Let us learne of Angels watch opportunities and take them There be nicks of time wherein to doe the works of Christ Eccles 3.1 To every thing there is a season and a time to every purpose under the heaven It 's wisdome to observe those seasons and times Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Angels doe honour the Lord Christ exceedingly to their utmost they resigne up themselves and all they have to the will and command of Christ their wings hands feet faces their natures their knowledge zeale active vertue shall be all for Christ One tooke fire and put into his hand This is great honour to Christ when any creature gives up what it is what it hath and what it can doe unto him fully More cannot be required or expected by any superior and divine power more cannot be performed by any creature They are Angelicall who can resign up all into the hand of Christ Let us learn this duty The Scribe Matth. 8.19 said well Master I will follow thee whithersoever thou goest I will trace thy steps learn thy doctrine doe thy will be at thy dispose And Isa Chap. 6.8 Here am I send me Lord I give up my selfe unto thee all the fire in mee all my knowledge zeale active vertue are at thy dispose So Paul Acts 9.6 Lord what wilt thou have me to doe I have been against thee I will now be for thee I give up my selfe to thee wholly If Angels did it whose nature Christ tooke not for whom he dyed not how much more should we doe it whose nature he took for whom he did and suffered all 3. Things done seasonably are acceptable to Christ the Angel observ'd Christ comming for fire to demand their service and he takes fire and puts into Christs hand and Christ tooke it which notes his acceptance He neither reprov'd nor rejected the Angel or his service but was well pleased the putting fire into his hand was seasonable and so acceptable There be seasons which if taken sweeten actions and open the doore for their better entertainment Prov. 25.11 A word fitly spoken is like apples of gold in pictures of silver The Heb. is a word spoken upon its wheels Fit times and seasons are wheels to carry words with great advantage and so for actions when things are done in the due time they are beautifull acceptable when God gives raine to a Land in season how acceptable is it when a tree bears fruit in its season its gratefull So when Angels or men do things seasonably its pleasing to the Lord Christ there be idonea tempora which if we misse actions are unlovely and misse of their aimes Psal 32.6 For this shall every one that is godly pray unto thee in a time when thou maist be found There be times if we have the wisdome to discern them when prayer will be seasonable acceptable effectuall VERS 8. And there appeared in the Cherubims the forme of a mans hand under their wings OUr Prophet having seene the Cherub stretch out a hand take fire and put it into the hand of the man cloathed with linnen here hee describes what kind of hand it was and where it was For the kind it was a mans hand there appeared the form of a mans hand for the place it was under their wing I have spoken hereof Chap. 1.8 There is mention of hands here of a hand not that they had only one hand but under every wing was a hand they had wings and under them he saw the form of a hand Their wings set out not only their swiftnesse in motion but also their divine instinct and secret guidance of God which carries them as wings this or that way to this or that action and hand imports both vigour to act and action active vertue and the activity it selfe Oeserv 1. Angels are furnished with abilities and are fitted for employments they have hands and wings what ever the Lord calls them to doe they want not ought tending to the accomplishment thereof If speed be required they have wings to flye If work be to be done they have hands and can doe much in a little time 2. They doe not things rashly but advisedly judiciously they have the hands of a man mens hands are ordered by judgment in their operations and so are Angels they doe all things wisely understandingly they observe the best seasons and all circumstances which may adde beauty and advantage to their actions and therefore vers 12. it 's said their hands were full of eyes they see into all the intrinsicals or extrinsicals of any businesse 3. The works of God are done by hidden and secret meanes by ways unthought of by hands under wings Here a Cherub stretches out a hand from under a wing takes fire and puts into the hand of Christ God hath secret hands to do his work somtimes angels hands sometime the hand of providence sometime the hand of his spirit Angels are invisible agents and we have unknown mercies from their hands an Angel rol'd away the great stone from the Sepulchre they remove many difficulties out of our way it was the hand of an Angel that brought the Apostles out of prison Act. 5.19.12.9 Angels encamp round about
she admired and had no spirit left in her 1 Kings 10.4 5. And could we see the wisdome is in God the glory and beauty is in his ordering the wheels we would be so far from complaining of any wheels motion that we would admire every wheel the order and motion of it but oh how blind are we who hardly have an eye to see any of these eyes Davids eye was open and observant in the 104. Psalm where he declares and delights himselfe in the wonderfull providence of God ordering all things and hear what he saith vers 31. The glory of the Lord shall endure for ever He saw glory in them there is glory in all the works of Providence and such glory as abides for ever to all generations there is glory now in them aswell as in Davids dayes there were changes breaches troubles then as you may see vers 29. yet they hindered not but rather added to the glory of providentiall works and so do our changes breaches differences When a man is on a high hill there be many hedges ditches and separations of one piece of land from another there be low shrubbs and higher trees here a hill and there a river yet all contribute something to make a beautifull and glorious prospect to the eye and so it 's in the works of Providence If we were lifted up by the Spirit to view the wheels and their motions we should find that all those things seem grievous to us our warres divisions taxes burthens and such like do contribute much towards a glorious prospect VERS 13. As for the wheeles it was cryed to them in my hearing O wheele THis verse is an exposisory verse and gives light to the vision of the wheels yet it hath need of exposition it selfe In the words you have 1. One crying which is implyed It was cryed 2. The cry it selfe O wheel 3. Unto whom or what the cry was made it was unto the wheels 4. In whose presence this cry was in Ezekiels in my hearing Who cryed is not set downe some thâ—nk one of the Cherubims That Cherub which stretched out his hand and reachd the fire to the man cloathed in linnen he cryed O wheel commanded it to hasten to the destruction of Jerusalem but that any Cherubim should cry out so unlesse he had command from above is not probable and the Text affords us no incouragement so to conceive Others therefore affirm it was the Lord who sate in the Throne who commanded the man cloathed in linnen to take fire he cryed unto the wheel and his cry was O wheel The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hie orbis this name doth the Lord give to the wheels to instruct the Prophet and us by him what he meant by the wheels viz. the world and motions in it The vulgar renders the word volubiles and so make it an adjective agreeing with the substantive wheels rotas istas vocabit volubiles this will hold in the Latine but not in the Hebrew for it is laophannim lahem Korah Haggalgal laophannim is plurall and Haggalgal is singular a substantive not an adjective and is set down by way of distinction and demonstration thus as for these wheels would you know what they are It was cryed in mine eares Haggalgal their name is This world I the Lord call them so And here you may observe how the Spirit of God leaves the word ophannim by which only he expressed the wheels in the first Chap. and here also ' til now and takes another word Haggalgal Ophannim is a more common and doubtfull word Haggalgal more distinct and certaine and so the Prophet by it came to know what the vision of the wheels held out to him Why the Lord should cry out thus O wheel is doubted it was not the greatnesse work or use of it which could beget admiration in God It 's thought some-what is conceal'd which the Lord said probably hee gave out some command to the wheeels touching the motions and work of it Or rather it may be a complaint O world how instable and changeable are thou Vnto them He cryed unto the wheels O wheel There were 4 wheels v. 9. and they went into those parts of the world which were upon their 4. sides vers 11. and these wheels represented the world which is one and therefore it 's cryed unto them O wheele O world In my hearing There was a voyce and such as came to Ezekiels eares and inform'd him in this difficult vision He was an eye and ear-witnesse of it his eye bred admiration in him but his eare let in the information what it was The Lord speaks to all creatures and they are under his command they hear his voyce Obser 1. we think Angels and men onely are capable of hearing God speak There is not a creature God hath made but hearkens to the voyce of its Creator He saith O wheel O world and nothing in it acts or moves without him If he speak the wheels move what way he pleases when there is thundering lightning earth-quakes storms war peace famin plenty divisions c. Gods voyce hath been there Psal 119.91 The creatures are call'd Gods servants they heare and obey his voyce as servants doe their Masters Psal 147.18 when there is yce and snow he sends out his word and melts them They come not without his word they melt not away without it the creatures heare and obey Mar. 4. when a great storm was at Sea and all in danger of their lives Christ rebukes the winde and saith unto the Sea peace be still and those incontroulable creatures heard his voyce the winde ceased and there was a great calm which made them relent wonder and say what manner of man is this that the wind and the sea obey him 2. It s the Lord hath his times to make known distinct things In the first Chap. the Prophet had this vision without any hint or light what was meant by it Here the Lord doth speake and instruct the Prophet something concerning the meaning thereof He cryeth in the eares of Ezekiel O wheel O world and by this he came to understand part of Gods mind in it Sampson had a time to unfold his riddle Christ his parables and God his difficult visions Pharaoh and Nebuchadnezzar had darke difficult dreams and God by Joseph and Daniel interpreted them Yea Daniel had visions and God sent Gabriel to him to make him to understand those visions The Revelation hath many things beyond our reach but God hath his times to expound the same unto us VERS 14 15 16 17. And everyone had four faces the first face was the face of a Cherub and the second face was the face of a man and the third the face of a Lion and the fourth the face of an Eagle And the Cherubims were lifted up this is the living creature that I saw by the river of Chebar And when the cherubims went the wheels went by them
and when the cherubims lift up their wings to mount up from the earth the same wheels also turned not from beside them When they stood these stood and when they were lifted up these lift up themselves also for the spirit of the living God was in them IN these verses and those after the 18th you have a description of the Cherubims 1. From their faces vers 14. 2. From their actions and motions vers 14 15. 3. From the harmony between them and the wheels vers 16 17. Of these hath been spoken in the first Chapter what I finde differing from the vision there I shall most insist upon In th 14. verse it 's said every one had 4 faces this is the same with that in Chap. 1.6 and their faces agree with those vers 10. only one face is otherwise presented here then it 's there instead of the face of an Oxe you have here the face of a Cherub which is set first in order whereas the other was the 3d. This alteration hath occasioned diversity of opinions among Interpreters Some affirm that anciently they pictured the Cherubims with the face of an Oxe and that there is no difference between their faces but we find no proof of this and it is as easily denyed as affirmed Others think the vision was so that the Prophet first saw an Oxes face which he knowing cals the face of a Cherub Flavius Josephus affirms the face of a Cherub to be the face of a Bird whose likenesse God shewed to Moses in Mount-Horeb but was never seen of of men Some think that further off this face appeared as the face of an Oxe nearer at the face of a Cherub Some make this face of a Cherub to be the face of a child Rabbi David pagn in lexico Solom and the common form of picturing Cherubims hath been like a young man or boy therefore a Rabbi saith Cherub esse puerum elegantem and many are of that judgement Even Lavater he makes the face of a Cherub to be the face putri alait Cherub sounds like Recheb a Chariot and the Cherubims are call'd so 1 Chron. 28.18 And the Angels they are the Lords Chariots Psal 68.17 The chariots of God are 20000. and even thousands of Angels Psalm 18.10 He rode upon a Cherub But if we should grant that the face of a Cherub is the face of a child or young man it would be the same with the face following viz. the face of a man whereas the vision holds out distinct faces Some Expositors render is the face of an Oxe and their reason is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metathesis of the letters is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to ride to be carried in a Chariot and so they will have the word Cherub to note out ageus carrum it being proper to an Oxe or Bullock to draw they conceive here by Cherub is meant an Oxe by face of a Cherub the face of an Oxe But I finde no warrant given us to transpose letters in the words of sacred writ and thereupon to make expositions The Text saith it was the face of a Cherub and if the Spirit of God had meant the face of an Oxe he could have as easily said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive therefore that here is some differing thing intended from the face of an Oxe the former vision was in Babylon near unto the river Chebar this was in the Temple and that he might more fully understand the vision that by the living creatures were meant the Angels Here he seeth the face of a Cherub which had more glory and Majestie in it then the other faces and is therefore set first in order as before mans face was set first which was the principall what manner of face it was is not expressed only in generall the face of a Cherub and doubtlesse some speciall thing is in it not onely the making known the living creatures he saw before to be Angels but to note the had a heavenly ministration an ardent desire to doe the will of God and were restlesse till it were done One thing lyeth in our way as an objection and must be removed it 's this v. 15.20.22 it 's said it was the living creature he saw before at Chebar and that the likenesse of their faces was the same if this face of a Cherub differ from the face of an Oxe how is it the same living creature how are the faces said to be like or the same The Scripture calls that sometime the same which is neare or like unto it and tends to the same end as 1 Cor. 10.3 4. The fathers did all eate the same spirituall meat drinke the same spirituall drinke Mannah was their meat and water out of the rock was their drink these differ from the Bread and Wine in the Supper of the Lord yet because they tended to the same end and had some likenesse he calls them the same So here there was much likenesse and they tended to the same end the former faces and living creatures did and therefore he saith it was the living creature he saw before and the faces the same three differed not at all from those he saw before only one which made it not another creature nor the faces other faces There be divers questions moveable about this face of a Cherub as why it 's put off and the face of the Oxe left out whither the Prophet had in this vision only the appearance of the face of a Cherub or of an Oxe also why not some other face left out rather then that of the Oxe which are curious and needlesse I shall passe themby only one question I shall answer Qu. Why are they called Cherubims rather then Men Lyons Eagles seeing they had one face of a man one of a lyon and one of an eagle as well as of a Cherub Answ Every one had four faces and the face of a Cherub was the chief something divine and more excellent appeared in it then in the others and denominations are a praestantiori 2. It was Gods Spirit directed our Prophet to call them Cherubims what ever their faces were v. 20. 15. The 15. verse hath the Cherubims action and the Prophets declaration of his judgement touching the Cherub Their action is in these words were lifted up the English is passive but vajerommu is interpreted by Montanus others actively exaltaverunt se they lift up themselves If the English words be taken in this sense they were lifted up namely by their wings it 's in effect thus much As it 's in the 16. vers they lift up themselves by their wings and seeing their Lord going away they would follow and attend him This is the living creature The singular number here is put for the plurall creature for creatures these are the living creatures which I saw at c. This sets out the certainty of the
and would preserve it and the City from all evills and all enemies what could other Nations doe to them being without God and what should they fear seeing they had God shut up in their Temple were perswaded that he would never leave them This foolish conceit undid them for they observ'd not the Lord to worship him purely and only according to his will and rules given them but defil'd the Temple with all abhominations and constrain'd the Lord to leave them therefore saith the Prophet Then the glory of the Lord departed off the threshold When he saw their vain confidence notwithstanding all their pollutions that they took no warning by his Prophets observ'd not his judiciary threatnings and proceedings repented not of their evill wayes continued still the same having told them of his departure from them and begun it I have spoken before oft concerning the glory of the Lord Chap. 8.4.9.3 in the 4 vers of this 10. Ch. and therefore now shall not need to enlarge Sâ—nct thinks that the glory had not left the Cherubims but only was hid from the eyes of the Prophet by the cloud and that he makes the departure of the glory from the Cherub but this is clouding of the Text which saith the glory of the Lord was lifted up from the Cherub and stood over the threshold The Cherubims were not at the threshold but at the right side of the house vers 3. and here in this 18. vers The glory departed from off the threshold of the house and stood over the Cherubims In Isa 6.2 it s said the Seraphims there stood above the Throne and here the glory and Throne were over the Cherubims Some make these distinct visions the one being of Seraphims the other of Cherubims they having six wings these 4. and then they being above and the Cherubims under here is no opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others think it the same vision and then here is a difficulty the Seraphims are above the Cherubims under the throne of glory Musc The words in Isa above it by the Sept. are turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circuitu ejus they compassed the Throne about Rabbi Kimchi hath it near him before his face They were not above their Lord and Master but seemed to stand above to the Prophets eye who represents them as they appeared to him Some render the Heb. word juxta by or nigh as Exod. 16.3 When we sate by the flesh-pots not above or upon them so Psal â—4 2 Hee hath founded the earth upon the seas It 's a hard speech nigh the seas is better And Psal 137.1 By the waters of Babylon we sate downe The Hebrew word is the same juxta not supra they sate not upon but by them so here the Seraphims were not above but by about the Throne The glory departed from the threshold of the house the threshold of the Priests Court to the doore of the East-gate where the Cherubims stood The East-gate was the gate of the Court where the people met the outward gate at which they came in and prayed with their faces west-ward Observ 1. How unwilling the Lord is to depart and leave that people he hath dwelt amongst and been ingaged unto he had taken in this people to be his and now though they had provoked him bitterly by their Idolatry in his worship and by oppression in the State and had great cause to have left them utterly at once yet see how he goes away in a graduall manner step by step this was the 3d or 4th step he had taken hee was before remov'd to the side of the Temple and then from within the Temple to the threshold and now he steps to the East-gate expecting that upon every step they should have been affected and us'd meanes to have kept the Lord from departing from them He looked that they should have repented of their evill ways purged their Temple from false gods and worship have executed justice and shewed mercy to the afflicted and walked in his wayes and then he would not have left them 2. No visible Church but may fall and cease to be Here was the only visible Church in the world and the glory departed from it and quickly it became no Church The 7. Churches of Asia were famous visible Churches and is not their glory long since departed from them No visible Church but may cease it's being all the Churches in Judea are dead and buried in obscurity meetings of Gods people may cease Ordinances Ministers and Administrations may all be taken away and so the visibility of the Church I doe not say visible Saints shall all faile but visible Churches may the glory may depart from them the signs of his presence and grace may leave them God is not tyed to any place to any people but if they corrupt his worship he may with-draw Hee did depart from Jerusalem from the Temple and they were unchurched 3. When the Lord goes from a people then the protection and benefits they have by the Angels goe away when the glory departed then the Cherubims mounted up from the earth they would not stay to comfort guide protect that people which had driven away their Lord and Master seeing he left them they would leave them also One evill followed another When the Sun is in Apogaeo gone from us we have short dayes and long nights little light but much darknesse and when God departs you have much night and little day left your comforts fade suddenly and miseries come upon you swiftly When God and his Angels goe from a Church the Dragon and his angels get in when mens inventions prevail they are subject to all woes and miseries Hos 9.12 Wee to them when I depart from them Let us take heed wee cause not the glory to depart from us then the Angels that are present at our sollemn and publique meetings will leave us they will not pitch their Tents about us any longer Jer. 6.7.8 As a fountaine casteth out her waters so shee casteth out her wickednesse violence and spoile is heard in her before me continually is griefe and wounds Be thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate a land not inhabited Be we instructed to cease from wickednesse violence spoile else God will depart from us Angels leave us and both be against us 4. God would have men take notice of his departure the Cherubims stood at the doore of the East-gate and there the glory stood over them that gate was so seated in Mount-Sion that they might see the entrance by it from most parts of the City and here the glory now stood it was come forth from the Temple and now expos'd to publique view that they might enquire what was the matter use all meanes to recover the glory was going VERS 20 21 22. This is the living creature that I saw under the God of Isral by the river of Chebar and I knew
Chap. 31.16 Ill counsell from great ones doth great mischiefe Nah. 1.11 There is one come out of thee that imagineth evill against the Lord a wicked Councellour It 's spoken of Nineveh concerning Senacherib Wee have many come out of us that are wicked Councellors and prevaile with the people to doe what they counsell Did not Prelates Judges Nobles Princes lately give ill counsels and were not the people too forward to hearken All counsels that seeme good are not alwayes safe men should therefore examine others counsels whethey they be such as agree with the word of God are really for the good of Church or State before they approve or entertain thâ—m Take heed what counsels you take from great ones that are corrupt this hath endangered Cities Churches whole Kingdomes Take counsell of the great God who dasheth all wicked counsels and establisheth his owne Psal 33.10 11. He brings the counsels of men to nought but the counsell of God endures for ever 7. That great ones are greatly secure they put the evill day far from them It is not neare They are lavish to entertain thoughts that may disquiet their hearts or shake their foundations Honours pleasures â—ecular affairs take them up so that they feare not changes they consider not the evill day they are as quiet as men that are in Covenant one with another Isa 28 14 15. Those rul'd the people they said Wee have made a covenant with death and with hell are we at agreement When the overflowing scourge shall passe through it shall not come unto us The great ones were Covenanters such as rul'd the City but with whom did they covenant with Death and Hell and now fear'd not any threatnings of them by the Prophets Although the Prophets threatned Death Hell to them it was as nothing they feared not Some think they being Idolatrous sacrificed to Pluto fatum Atropos those gods they conceived had power over Death and Hell and so had them their friends and liv'd without fear Amos 6.3 Hee tels you of some put farre away the evill day but who were they Men of place and power they were such as caused the seate of violence to come near that lay upon beds of Ivory that stretched themselves upon their couches and did eate the lambs out of the flocks and Calves out of the midst of the stall they were dauncers drinkers and such as anointed themselves wiâ—h the chiefest oyntments These are men setled on their lees as Zeph. speaks Chap. 1.12 They were like wine in vessels not emptied from vessell to vessell but setled in their sinfull security and not only great ones are secure but Zach. 1.11 The Angell told the man among the myrtle trees that all the earth sate still and was at rest Security is an epidemicall disease 8. See the impiety and prophanesse of these men 1. They oppose God and give contrary counsell to what he had given by Jeremie that they should not build houses in that place but in Babylon Jer. 29.5 6. and that because of the great judgment was comming upon them but they say it is not neare let us build houses there is no danger or if the enemy should come we had need build and strengthen our selves thus they counsell contrary to the Prophet and to God 2. Their prophanesse they scoffe at the word of God This Citie is the cauldron we are the flesh Jeremie had told them that God would bring the Chaldeans upon them and boyle them in that City like flesh in a Cauldron This they scoffe at strengthening their malice and prophanenesse from abuse of the word of God This made Jer. say I am in derision daily every one mocketh me the word of the Lord was made a reproach unto me and a derision daily Jer. 20.7 8. There is such corruption in the heart of man that it turnes the best things of all into bitternesse Isa 28.14 15. Heare the word of the Lord yee scornefull men The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri derisionis they mock'd and scoffed at what was prophecyed what ever the Prophet threatned they derided it therefore vers 22. Be not mockers lest your bands be made strong lest you have double fetters double judgements 2 Chron. 36.16 They mocked the messengers of God and despised his words all his threatnings And Peter 2 Pet. 3.3 4. tels us there shall come scoffers walking after their own lusts saying where is the promise of his comming Those under the law scoffed at the threatnings these under the times of the Gospell scoffe at the promises Those of Christs comming of the resurrection last judgement the end of all and life eternall such as these walk after their own lusts they bring a Citie into a snare Prov. 29.8 The Sept. translates the word scornfull Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men are pestilent men the very plagues of Church and State contemners of God men Jude said it long since that there should be mockers in the last time and we have found it true there be as prophane bitter scoffers amongst us as ever were even the truths of God are scorn'd and scofft at 9. No devices counsels attempts of men can null or frustrate the purposes of God They devise mischief give ill counsell scoffe at the truths of God put the people upon contrary designes yet all this would not doe desolation was neare the Chaldeans came they were besieged in that Citie boil'd in it as flesh in a Cauldron and Gods counsels truths threats tooke place notwithstanding all their counsels and endeavours to the contrary Balaam was hired by Balack to crosse Gods designe in cursing of his people he attempted to doe it but God overpowred him he could not do or speak ought to their prejudice Numb 23.38 therefore he professed Chap. 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be said of Jacob and of Israel what hath God wrought Man would have wrought mischief but could not what hath God wrought he hath wrought and none could hinder therefore Isa 14.27 it s said the Lord of Hosts hath purposed and who shall disannul it not Balack or Balaam not Jaazâ—niah or Pelatiah not the 25. Rulers in Jerusalem his hand is â—tretched out and who shall turn it back It 's not in the power of Princes no not the Prince of darknesse to let his worke to alter his counsels what God hath determined shall so come to passe as he hath determined v. 24. Surely as I have thought so shall it come to passe and as I have purposed it shall stand and all his pleasure shall be done Isa 46.10 so that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 VERS 4 5 6 7 8 9 10 11 12. Therefore prophesie against them prophesie O Son of man And the Spirit of the Lord fell upon me and
said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the truâ—hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spiâ—it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
or of great parts cannot elude or evade him VERS 6. Ye have multiplyed your slain in this Citie c. BEfore they had been prophane now their injustice appears Some think the men were not actually slain but oppressed and cruelly dealt withall violence and oppression being counted in the Scripture sense murther but it 's not probable that our Prophet would use such expressions as to multiply the slain and fill the streets with slain if none were slain Chap. 7.23 The land is full of bloody crimes And Chap. 9.9 The land is full of blood And Ezek. 22.2 It 's called the bloody Citie So in the 24.6 9. verses the Heb. is the City of bloods These great men who gave the ill counsell it 's likely that they crusht those opposed them and dealt with them as seditious as rebellious as enemies to the City and State Jeremie you know they sought his life petitioned the King that he might be put to death Jer. 38.4 And it 's probable that many which would not conforme to their idolatrous practises were cut off When the Lord is about to proceed in judgement against evill doers he declares the cause of his proceeding in such a way Obser When God intended to destroy the world he made knowne the cause thereof Gen. 6.5 6.11.12 When hee was about to fire Sodome he discovered to Abraham the ground of iâ— Gen. 18.20 VERS 7. The slain whom yee have laid in the middest of it they are the flesh and this Citie is the cauldron HEre the Lord shewes them who are the flesh in the cauldron Not in that sense they tooke it for they thought themselves should be the flesh live till old age in the City but the Lord tels them here that those they had slain unjustly whose carkasses lay in the streets and consum'd away they were the flesh boil'd in the cauldron Manasses had been bloody and Zedekiah was bloody and the slain were the flesh and so the City was a cauldron to them but not to the others I will bring them forth of the midst of it God tels them they shall neither live nor dye in it he would order things so that they should be carryed out of Jerusalem and for certainty of it the words are repeated in the beginning of the 9. vers Judgements of God cannot be waved by mens wits or power they jeered and made a construction of flesh and cauldron suitable to their own minds Obser and conceited they should dye in the City in peace but the Lord tels them no he would bring them forth out of the middest of it VERS 8. You have feared the Sword and I will bring a Sword upon you c. IEremie had counselled them to yeeld themselves Chap. 38.17 the King and rest through feare would not hearken They feared the sword and therefore sent to Aegypt for help Jer. 2.18 They feared the sword but not the Babylonish captivity the Lord brought both upon them Obser 1 Where guilt is there is fear they were deeply guilty of impiety and injustice they had sin'd against God by their idolatry against their brethren by their bloodinesse against the King of Babylon by breaking oath and covenant with him Ezek. 17.15 and now what ever they said it 's not neare yet they were full of feare God saw what timorous spirits they had If the horrour of their wicked acts did not seize upon them yet feare of wrath and judgement possessed them Psal 14.5 speaking of workers of iniquity he saith There they were in a great feare Heb. is they feared a fear but where was it in their consciences When the light of nature did convince them of their wickednesse there where the conviction was they feared greatly Prov. 28. The wicked flye when no man pursueth They feare and so fear that they flye to secure themselves from imaginary dangers Lev. 26.36 The sound of a shaken leafe shall chase them And Job 15.21 Eliphaz speaking of the wicked saith A dreadfull sound is in his eares The Heb. is a sound of feares such was in Richard the 3d whose hand was ever upon his dagger The wicked are a restlesse sea Isa 57.20 2. That which sinners fear the Lord brings upon them Saul feared the devolution of the Kingdom to another and it fell to David The Jewes feared lest the Romans should come and take away their place and Nation John 11.48 and they did doe it Prov. 10.24 The feare of the wicked it shall come upon him it 's comming towards him every day and will be upon him ere he dye After the flood the people feared scattering and therefore said Let us build a tower whose top may reach unto heaven Gen. 11.4 vers 8. The Lord scattered them abroad from thence upon the face of all the earth Men that feare evils usually take surer courses to prevent them which justly brings the thing feared upon them Richard the third feared the Kingdome would not be firme to him his Nephews he murthers for security and this kindled fire in the Kingdome which quickly consum'd him The Prelats feared their standing to establish themselves they remove from jus regium to jus divinum they frame a new Oath with an c. in it to sweare all men to put to their shoulders for support of their tottering Kingdome but it is fallen it is fallen VERS 9. I will bring you out of the middest thereof OF these words before in the 7. vers And deliver you into the hands of strangers Not of the neighbour Nations for had they come against them because of commerce consultation language and some references to them the Nobles and great ones might have found favour therefore God would put them into the hands of strangers that understood not their language that had no inducements to shew favour to them that regarded neither great nor small They had destroyed their friends now strangers should destroy them I will execute judgements among you Of these words I spake Chap. 5. vers 8. The Lord can use any instruments to accomplish his judgements strangers heathens prophane ones Obser it matters not what the instruments be if the holy God use them his usage of them is holy and he orders all their thoughts counsels operations to accomplish his owne ends VERS 10 11. I will judge you in the border of Israel THe same words are in the 11. verse Where this was must be eâ—quired it 's generally thought to be at Riblath and the Scripture is for it 2 K. 25.6 some have thought it to be in Babylon but without warrant 2 Kings 23.33 Riblah was in the land of Hamath which lay on the North part of Canaan on the East side and Bonfrerius observes in his Onomasticon of Cities and places that Jerome thinks it to be Antiochia Adrichomius some Citie of Syria or Judaea in the Tribe of Nepthali and this the Scripture gives countenance unto Numb 34.11 12. Others think it to be a Province in Syria
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
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
graciously tels them he would gather them out of the Countries and bring them back to Jerusalem 1. Quest By whom did the Lord gather them bring them to this Land againe Answ By three men especially whose names are very observeable Ezra Nehemiah and Zerubbabel Ezra signifieth a helper and he was a speciall helper of them under God out of Babylon Ezra 7.6 Nehemiah is the consolation of the Lord and he brought Divine consolation unto them Nehem. 2.18 and was as a God amongst them in conveying and comforting them many wayes as you may observe in the Book beares his name Zerubbabel is as Jerome will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iste princepâ— in Babylonâ— and he that could bring this people out of such a Country and condition they were in had need to be a mighty Prince and so was he therefore Zach. 4.7 no mountainous strength of Devils or wicked men could stand before him Others interpret it one repugnant to confusion and so he was he led the people orderly out of that confused place and condition they were in even unto the holy Land and Divine order they had formerly injoyed there and thus Ventilator babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavit the fanner of confusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluxus Babylonis he brake down the banke of Captivity and made way for the stream to flow from Babylon to Sion 2. Quest The promise here being made to the Captives in Babylon that were brought thither with Jechoniah whether had they any benefit of it that were now at Jerusalem and afterwards carryed Captive with Zedekiah into Babylon Answ Some think none of the Captives with Zedekiah returned or had any benefit of this promise and the reason I find given is because few returned but there may more be sayd for it 1. The promise was not made to them at Jerusalem but to the Captives in Babylon at that time 2. We find many excepted from entring into the Land of Israel after the Captivity Ezek. 13.9 the false Prophets are excluded the Land of Israel and Ezek. 20.38 The Rebels God sayth shall not enter into the Land of Israel and who were the Rebels but those refused to goe with Jechoniah who stayed at Jerusalem and sinned greatly against God and therefore are oft called the Rebellious house the Rebellious Nation Chap. 2. God saith he would plead with them as he did with their Fathers in the Wildernesse when they came out of Aegypt and there they dyed onely two of them entred into Canaan 3. That Chapter in Jeremiah of the good and bad Figges speakes to this businesse it s the 24. of Jeremiah where the good Figs are interpreted of Jeconiah and his Captives God saith he will acknowledge them set his eyes upon them for good bring them againe to the Land and plant them in it c. vers 5 6 7. The evill Figs are interpreted of Zedekiah and his Captives and them God will deliver into all the Kingdome of the Earth for hurt to be a reproach a proverb a taunt and a curse in all places Others conceive that some of Zedekiahs Captives returned to the Land of Israel and the grounds given are these First in the 9. Chap. some were marked that were godly and these being preserved and carryed away it s not probable they should be shut out from interest in that gracious promise I will gather you and give you the Land of Israel whoever were denyed the Land not the godly 2. Cyrus Decree was not restrictive but any Jew might returne 2 Chron. 36.23 Who is there among you of all the Lords people the Lord his God be with him and let him goe up Cyrus gave liberty to any or all to goe 3. I shall adde one thing and it 's that in Jer. 31.8 A great company shall returne thither above 40000. As you may read Neh. 7.66.67 And it 's probable that some of them were of those that Nebuchadnezzar brought with Zedekiah into Babylon Quest 3. Whether the gathering and deliverance of the Church out of Babylon be Typicall and a resemblance of the spirituall gathering and deliverance of the Church in time of the Gospel whether they referr to Christ or no Answ Those great deliverances out of Aegypt and Babylon had something in them representative of the Churches deliverance by Christ Pharoah and Nebuchadnezzar point out Satan that held the Gentiles and Antichrist â—hat held the Christians in bondage till Christ as Moses and Zerubbabâ—l did deliver them Their comming out of Aegypt referrs to the time of Christ and the Gospell if you compare Hos 11.1 with Mat. 2.15 And for the Babylonish deliverance referring to Christ consider Ezek. 34.12.13.14 Where the Lord speakes of gathering and bringing his People from the Countries where they have been scattered to the Mountaines of Israel and then in the 23. 24. ver I will set up one Shepheard over them and he shall feed them even my Servant David he shall feed them and he their Shepheard I the Lord will be their God and my Servant David a Prince among them This one shepheard this David this Prince was Christ As is generally agreed upon by interpreters and Job 10.11 Christ tells them he is The good Shepheard Namely that one and only Shepheard spoken of in Ezekiel That of Rachel weeping for her Children when they went into Captivity Jer. 31.15 referd to the tyme of the Gospel and had its fulfilling then Mat. 2.17.18 and why their comming out should not also have reference to deliverances under the Gospell by Christ I see not Some interpret those words of Isa 19.1.2 Maldon Tollet The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken hearted to proclaime liberty to the Captives c. to be meant literally of the Babylonish Captivity And you know how the Lord Christ Luke 4.21 saith This day is this Scripture fullfilled in your eares Obser 1 The Lords eye is upon his People he takes notice of them where ever they bee let them be in Babylon in the severall Countreys thereof he observes them Father when their Children are scattered here and there cannon take any notice of them they are out of their sight it 's not so with God let his Children be among Heathens as now the Jewes were among Lyons as Daniel was among waters and Fishes as Jonah was let them be where or in what condition soever he sees them observes considers them Proverbs 15.3 The eyes of the Lord are in every place not of some one Countrey as Judea Aegypt Babylon but in every place of the World 2 Chron. 16.9 His eyes run to and fro throughout the whole earth to shew himselfe strong in the behalfe of his Gods eying of his is not a bare intuition but in order to their assistance to doe them good to put out strength from them 2. In low
agree you will be invincible and doe great things if not you will be weake and doe nothing Therefore Solomon Ecles 4.9 saith Two are better then one there is more strength and twentie are better then two when they agree Gen 11.6 The People is one and nothing will be restrained from them which they have imagined to doe being united they were so strong to carry on that great worke of building Babel that none could hinder them but God himselfe 4. Divisions greive the weake and harden the wicked as you may observe Rom. 14. But where one-heartednesse is there is no greiving of the one nor hardening of the other that were a strange spirit which should be offended at union peace and love of brethren Psal 133.2 The unity of Brethren is like pretious Ointment which is pleasing to the weake and softening to the hard heart hence Prov. 25.15 A soft tongue breaketh the bones 5. One heartednesse invites others unto that way where it is found It s a pleasant and comely thing to see Brethren dwell in unity Men are affected with it there is much beauty and mirth in the harmony of hearts The sweet peace and union was amongst the Christians in the primitive times allured many to them love unites and drawes strongly An Indian passing by the house of a Christian where they were brawling and contending said Habbomach dwells there that was Satan and wouâ—d not turne in but where love union and peace is there God dwells 1 John 4.16 God is love and dwells where love is And that society which hath God in it hath the strongest argument to draw others to it Zach. 8.23 Tenne shall take hold of the skirt of a Jew saying we will goe with you for we have heard that God is with you 6. It improves grace and makes Christians thrive much whereas jarrs divisions vaine disputes and wranglings prejudice the lustre and growth of grace if not the life it s observed by some that the power of godlinesse is greatly abated in many places They give heed rather to questions then godly difying 1 Tim. 1.4 and among many Christians in these divided times we live in these waters of Marah have imbittered their spirits and quenched the graces of the spirit so that the wholesome words of our Lord Jesus Christ and the Doctrine which is according to godlinesse are not so minded as formerly In Winter the Trees put not forth neither doe the fruits of the Earth grow in stormy weather In times of Warre things are greatly defaced but when Winter 's gone Sunne shines then do all things flourish and in dayes of peace things prosper Where one heartednesse is this unity we speake of there doth grace thrive among Christians Where envyings grudges jealousies strifes oppositions and rysing of spirits are among Christians they are as Northerne and Easterne winds to the Corne and fruits they cause them to dwindle away or to prove little and lanke 1 Cor. 8.1 If love edifieth and builds up Christians divisions pull down when men are divided they seldome speak the truth in love and then it doth little good Acts 9.31 when it s spoken in love then Christians grow and grow up into Christ in all things Ephes 4.15 7. It furthers their Prayers when men are all of one heart there is much sweetnesse and strength in their prayers Acts 4.24 They lift up their voice to God with one accord all their hearts were as one heart and Vers 31. When they had prayed the place was shaken and they were all filled with the holy spirit Here was a sweet and efficacious prayer all their hearts were in the prayer and all were fill'd with the holy spirit Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift goe and fiâ—st be reconciled to thy brother and then come and offer thy gift Whilest divisions are amongst brethren a prohibition lyes against our sacrificing but when there is peace and unity then Heaven is open for acceptance of our prayers 1 Cor. 7.5 Paul knew what an enemy Contention was to Divine duties and therefore would not have marryed parties refraine the use of the marriage bed without consent of each other if it were upon will and humour it would not further but hinder their prayers So in 1 Pet. 3.7 Husbands must dwell as men of knowledge with their Wives honour them though the weaker Vessels look at them as coheires of the grace of life and why that their prayers be not hindred if there be dissentions their prayers will suffer but if there be love onenesse of heart their prayers will be more spirituall fervent and prevalent 8. It s an honour to the Lord Christ that Christians doe agree they are members of his body and its a disparagement to the head to have the members fall out rend and teare one another this makes Strangers speak and thinke evill of the way of Christ hereby he is dishonoured but when there is one heart among his Disciples when they love one another and are peaceable it s a glory to Christ John 13.35 By this shall all men know that yee are my Disciples if yee love one another Christ would be knowne in the World and have his Disciples knowne from all others and How By love Chrysostome observes he saith not by Miracles and Wonders men shall know you to be my Disciples no they are layd by but by love That is a glorious grace it shewes forth Christ and who are his it is not greatnesse of power but greatnesse of love which declares who are the Disciples of Christ and which honour Christ 1 John 3.10 9. Sympathie with each other if there be one heartednâ—sse among men what is the burden comfort of the one is the burden comfort of the rest as in marriage the sorrows are divided and joys doubled which fal out to persons in that condition and the reason is because they are one flesh have quasi animaÌ„ vnaÌ„ So where there is onenes of heart there is a choyce simpathy the blows wounds losses greifes infirmities of one are the blows c. of all the rest when Peter and John had been imprisoned brought before the councell threatned they went to their one company and told them how they had been used and they were affected with their sufferings and fell to prayer with them Acts. 4.23 24. How sensible were the rich Christians of the poorers burdens pittying and releiving them vers 32. And when Peter was in Prison the Church sympathized Acts 12 But where this is wanting I meane samenesse or likenesse of spiâ—it there will be a rejoycing at their sufferings wrongs and mournings or envying at their good they are divided from others too oft glorie in the infirmities of others and if Gods hand be upon them or theirs they say it s a just judgement of God upon them for their judgments opinions and so add
of another nature Prov. 12 18. The tongue of the wise is health others tongues are like the peircings of a Sword they wound but the spirituall wise they heale wounds make up breaches they pacifie wrath even the wrath of great ones Prov. 16.14 Men thinke themselves wise in these dayes but what is the wisedome of most is it not such James speaks of Earthly sensuall devilish because it s joyned with Bitternesse envying strife see James 3.14.15 And then he tells you the nature of spirituall Wisedome vers 17. That is from abovâ— first pure then peaceable gentle and easie to be intreated full of mercie and good fruits without partiality and hypocricy There is nothing in it but what tends to onenesse of heart its Pure there is no mixture of fleshly wisedome in it its Peaceable aveâ—se from contention studious of peace Gentle and easie to be intreated not harsh and selfe willed but plâ—able to that is good Full of mercie and good fruits It s ready to helpe and doe for others in their necessities Without partiallity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrangling judgeing Without hypocrisie its reall in what it doth 5. Humilitie where that is it drawes the heart of God to it Isa 57.15 God dwells with the humble spirit and surely it will gaine the hearts of men to it Prov. 29.23 A mans pride will bring him low Mat. 18.4 The humblest man is the greatest in the Kingdome of Heaven it will make God and man against him But honour shall uphold the humble in spirit both God and man will support speake well of do good to and close with him its pride onely cheifly that makes contentions Prov. 13 10. Mens lusts lift them up divide themselves and cause divisions among'st others therefore James 4.1 From whence come Warrs and fightings amongst you Come they not hence even of your lusts that war in your members Proud men have many lusts and much war and when they agree not with themselves how can they agree with others we should therefore purifie our hearts from such lusts Vers 8.10 and humble our selves in the sight of the Lord and then our hearts would close better It s mens proud lusts that dissolve union that make Warre and breed confusion blind mens eyes and ingage them in errours but the humble man that hath had his heart broken and hath let them out he is readyest to unite with others he stands not upon his will his credit he hath low thoughts of himselfe and high of others Hence Paul bids the Collossians put on bamblenesse of minde Chap. 3.12 1 Pet. 5.5 Peter bids them Be cloathed with humility that is the most becoming garment and least offensive of any The man walks with that garment on will not wrong any man in thought word or deed he judges not others but himselfe he beares the burden and infirmities of men and so gaines upon and gets interest in the hearts of others 6. Consider we are brethren cald and pres'd unto peace and muâ—uall agreement in the Gospell Moses thought the name brethren sufficient to reconcile the tâ—o strugling Hebrews Acts 7.26 Sirs ye are Brethren what your harts heads and hands divided thinke how neare you are and how dear you should be one to another The word brethren should draw our hearts together and make us desirous of peace 1 Tim 6.1.2 Servants must not despise their Masters but count them worthy of all Honour because they are brethren And we should not despâ—se and contend one with another because we are brethren indued with divine nature and brethren of Christ Heb. 2.12 The Prince of peace Isa 9.6 Partakers of the Gospell of peace Ephes 6.15 And are cal'd of God to peace 1 Cor. 7.15 Col. 3 1â— And its peace that we are prest unto Rom. 14.19 Let us follow after the things that make for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shâ—uld pâ—rsue peace with all men but especially with those are our brethren in Christ they make up the body of Christ in which the spirit of Christ lives therefore Ephes 4.3 Paul couâ—sells them to Kâ—â—pe the unitie of the Spirit in the bond of peace the Spirit hath united men to Christ and its peace is the bond whicâ— keepâ—s the Spirit â—moâ—g them When the Corinthians brake the bond of peaâ—e saying I am of Paul c. the Apostle told them they weâ—e carnall not spirituall Chap. 3.1 There should be no strife among Brethren but this Viz. Who should be most loving and peaceable Preservatives of One heartednesse 1. Looke much at the gifts graces and excellencies be in others not their weaknesses and imperfections let the bâ—ight side of the cloud be in your eyes not the black side and this will kâ—epe your hearts united Peter eyed the like pretious faith which was in the Christians with his and other Apostles 2 Pet. 1.1 And John takes speciall notice of the graces were in the Fathers young men little children in the elect Lady and Gaius and that kept his heart united to them when mens persons parts or graces are slighted it breaks the bond of peace divides hearts and spirits The Apostle bids us honour all men 1 Pet. 2.17 Esteeme them if their be any worth in them take notice of it and honour them answerablie if there be great sins and weaknesses in thâ—m are they greater then thine owne If they be or be not greive for them be not angry with them 2. Lay aside all provoking dividing names tearmes and speeches Those names of Petrians Paulians Johanites in the primitive times did hurt which Epiphanius observing would not give way that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any name added to the Christian name Those names of Lutheran Swinglian Calvinist bred divisions among the Protestants and surely discriminating names have made divided hearts among us so reproaching and bitter words have kindled a fire which might be put out if all men had such spirits as Calvin had who profest if Luther should call him Devill yet would he have a reveren'd esteeme of him and acknowledge him a worthy Servant of the Lords If we would have our hearts kept in a firme union we must use soft tongues and gentle words Prov. 15.1.12.25 3. Ever make the best construction of mens words and actions that will preserve peace and onenesse of heart when other interpretations are put upon the words and actions of men then were intended this sowes the seed oft times of bitter contentions and great evills John 2.19.20 with Mat. 26.61 Christ speakes there of the Temple of his Body the Jewes interpret it of the Temple that was 46. Yeares a building and bring it in against Christ as matter worthy of death If we shall force the words or acts of others and fetch senses intentions out of them which the Authors aimâ—d not at we shall never maintaine peace with any 4.
confiscations proscriptions and other most grievous punishments yet would not this good Emperour either force or punish the Arrians though he deadly hated them but granted unto both the Arrians and other the Catholicks their Churches and suffered them in every Towne to have two Bâ—shops of either Religion one and though at the importunate suit of the Catholick Bishops he commanded certaine Edicts to be published against the Arrians yet he was contented to have the same held in suspense and not to be put in execution as his Letters to Ambrose declare Trade Arrianis Basilicam mei namque sunt omnia juris Theodorick King of the Goths though favouring the Arrians would not yet inforce the consciences of his Subjects nor have them tormented for their Religion lest under the pretence of impiety he should have seemed to have taken the spoyle of their goods to bend their minds which could by no threats or commands be constained to bend for thus he writes unto the Senate of Rome Religionem imperare non possumus quia nemo cogitur ut credat invitus He saith also No man is to be forced the private exercise of his Religion is to be yeilded if it cannot be publickly professed without Sedition otherwise men will become Atheists and so having lost the feare of God and trod under foot Lawes and Magistrates wil practice all impieties and villanies Mr. Forbes being sent for to the King of Sweden when he was victorious and asked by him what Government he should set over Lutherans Calvinists Papists whom he had Conquered his answer was You have Conquered their bodies with ease but you will find it a hard worke to conquer mens judgements and consciences What ill effects the forcing of mens spirits brought forth you may read in that learned and judicious Treatise of Sir Simon D' Ewes intituled The Primitive practice for preserving Truth You know who sayd it in things of the mind we look for no compulsion buâ— that of light and reason He is not a loving Father but rather a step-Father who will compell his Children to eate of that meat is against their stomacks when there are variety of dishes to feed upon which are suitable to them Wise Physitians perswade doe not force their Patients to take Physick It s good to cure errours be in mens minds The conscience is not obstinate which useth meanes to know truth If God hide it from it liveth under the power of conscience and is not turbuleÌ„t and to save their soules but in Gods way James 5.19 by conversion not by compulsion by the power of the Word not the edge of the Sword this makes Hypocrites that Saints These things I speak not to make way for licentiousnesse that what ever opinions meâ— hold think say or practice they may be free but meerly that consciences truely tender may not be forced It s one thing to restraine mens practices which are Idolatrous blasphemous against pure worship the power of god inesse and peace of the State another to force men to that their judgement and consciences are against I pleaded not ever for a Toleration of all neither doe but onely that those whose lives are holy peaceable and differ in judgement from others in some things may not be forced to conforme or depart Ezek. 11.19 I will put a new Spirit within you The word Spirit notes sometimes the Soul Acts 7.59 saith Stephen Lord Jesus receive my Spirit 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit Sometimes for the heart and affections 1 K. 21.5 Why is thy Spirit so sad said Jezabel to Ahab that is why is thy heart so heavy Acts. 17.16 Paul his Spirit was stird within him when he saw their Idolatrie his affections mov'd him to speake and dispute with them Sometimes for the faculties of the soule Viz. Vnderstanding will and conscience 1 Thes 5.23 I pray God your whole Spirit and Soule and body be preserved blamelesse By whole spirit the understanding will and conscience may be meant Pro. 18.14 A wounded Spirit who can beare that is a wounded conscience Sometimes for the gifts and graces of the spirit Gal. 3.2 Received yee the Spirit by the workes of the Law or by the hearing of faith New Is in Scripture sometime that wich is totally new for matter Deut. 20.5 A new Hâ—use Judges 15.13 New wayes 1 Sam. 6.7 A new cart 1 K. 11.29 A new Garment Sometimes for that is renewed 2 Chron. 20.5 Jehoshaphat stood before the new Court that is judged to be the Preists Court renewed in its building or use after some publique prophanation so it s cal'd a new Shipp or Garment that are altred and chang'd Sometime for that is excellent and admirable Mar. 1.27 What new Doctrine is this its admirable and excellent doctrine so the New Name Rev 2.17 Chap. 3.12 That is an excellent and admirable name Sometimes for that is diverse from what it was before especially in regard of qâ—alities Mar. 16.17 They shall speake with new tongues which Acts. 2.4 are cal'd other tongues tongues which had other gifts and graces in them By new Spirit here is not meant a new Soul or faculties for substance or the inward forme of it but the same soule altered in the frame renewed in the qualities thereof it hath other excellent qualities in it which it had not before even the gifts and graces of the spirit hence it s call'd the new birth or birth of the spirit John 3.6 The new man Ephes 4.24 The new creature Gal. 6.15 Not onely faith and love mentioned Gal. 5.6 But all divine qualities man is capable of are included in this new spirit 1. The understanding is enlightned with divine light which it had not before Acts 26.18 To open the eyes and to turne them from darknesse to light The Gentiles were blind before God gave them this new spirit which brought new lights unto their mindes Ephes 4.18 Having the understanding darkned beeing alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts but when they had put on the new man vers 24. in the next Chap. vers 8. Paul saith of them Yee were sometimes darknesse but now are light in the Lord the Lord by his spirit had brought in marvailous light into their understandings and scattered their darknesses this Paul calls Gods shining into the heart 2 Cor. 4.6 John Christs giving an understanding 1 John 5.20 and Luke an opening of the understanding Luke 24.45 all which phrases as they suppose oldnesse of darkâ—esse so a renewing of the understanding with newnesse of light and this light is the light of life John 8.12 brought into the soule by the spirit of wisedome and revelation Ephes 1.17 18. 2. This new spirit hath influence into the will and alters that which in it selfe is corrupt and carryeth the soule the wrong way John 1.13 Will of the flesh is put for the whole
not depart from mee Hose 3.5 They shall feare the Lord and his goodnesse Prov. 4.5.7 Wee are bid to Get wisedome and understanding Isa 1.17 Learne to doe well And the promise is Isa 54.13 All thy Children shall be taught of God 2 Pet. 3.18 We are commanded to Grow in grace but we can no more make grace to grow in our hearts then the Gardiner can make the tree to growe in the Orchard Therefore the promise is Psal 92.12.13.14.15 The righteous shall flourish like the Palme-Tree he shall growe like a Cedar in Lebanon Those be planted in the House of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing to shew that the Lord is upright Col. 3.5 Mortifie your members which are upon the Earth that 's the command and Micha 7.19 He will subdue our iniquities 3. Make you a new heart that is declare you have a new heart wrought in you Saith Junius God makes the new heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by manifestation I will take the stony heart out of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor lapidis The word heart hath been opened formerly and by it we comprehend and meane the understanding will affections and conscience Stony Or stone heart or stoninesse of heart It s a metaphoricall expression taken from the nature of a Stone and notes out the spirituall stoninesse and hardnesse is in the heart Aug. 1 A Stone is senslesse and stirres not Exod. 15.16 They shall be still as a stone Such is a stony heart it s Cor fine sensu as in Nabal Pro. 23.35 They have stricken me and I was not sick they have beaten me and I felt it not 1 Sam. 25.37 His heart dyed within him and he became as a stone senslesse A stone feeles no weight lay the heaviest burden upon it smite the hardest stroakes it s not sensible of any let a stony heart have a world of sin and guilt in it lying upon it yet no feeling of it Ephes 4.19 Who being past feeling have given themselves over unto lasciviousnesse to worke all uncleannesse with greedinesse They had lost all sense of evill in sin and wâ—nt on without any check let men sweare lye deceive whore c. they feele no evill in it let them be upon the Pikes like the young man in the seventh of the Proverbs going as an Oxe to the slaughter as a Bird to the snare they know not that it is for their lives tell such of danger they are not sensible The Jewes had stony hearts and see how senslesse they were Matth. 13.15 This people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest at any time they should see with c. This is five times more mentioned in the New Testament Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom 11.8 fetch'd all from Isa 6.9 Hence those expressions The unjust knowes no shame Zeph. 3.5 they cannot blush Jer. 6.15 They are impudent Children Ezek. 2.4 Their brow brasse Isa 48.4 2. It s hard and yeilds not strike a stone oft it yeilds not to the stroke In Job 41.24 speaking of the Leviathan he saith His heart is as firm as a stone yea as hard as a piece of the nether c. Brasse Arrows Darts and Speares are as stubble and straw to him they will not enter So is it with a stony heart nothing enters Zech. 7.11 They refused to hearken and pulled away the shoulder and stopped their eare that they should not heare yea they made their hearts as an Adamant stone and that is Lapis indomabilis it will not yeild at all No reproofes threatnings afflictions judgements did prevaile with their stony hearts therefore Isa 1.5 saith God Why should you be stricken any more yee will revolt more and more Cor lapideum est cor indocile immorigerum an unteachable an intractable heart no prayers no teares no truths no arguments no mercies no judgements will conquer it its inexorable Isa 26.10 Let favour be shewed to the wicked yet will he not learne righteousnesse Hence two things 1. Tenacity of opinions principles and conclusions though never so false and corrupt Jer. 8.5 They hold fast deceit Chap. 4.14 O Jerusalem how long shall thy vaine thoughts lodge within thee They thought their worship was right that God was pleased with their inventions and additions that the Lord would not depart from the Temple c. 2. Obstinacy in their ways continuance in their old practises Jer. 17.23 They obeyed not neither inclined their eare but made their neck stiffe that they might not hear nor receive instruction Ch. 5.3 They have made their faces harder then a rock they refused to returne Judges 2.19 They ceased not from their owne doings nor from their stubborne way 3. It resists Lam. 3.16 He hath broken my teeth with gravel stones While a mâ—n thinks to breake the stones with his teeth they coâ—qâ—er by their hardnesse and break the teeth Adamants and other stones repell the force of the stroake and oft breake the instrument which strikes them so doe stony and hard hearts Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and flonest them that are sent unto thee how often would I c. When Christ Preached unto them they yeilded not to his Doctrine but resisted and sought the ruine of his person Luke 4.28 29. All th y in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the City and led him unto the brow of the Hill that they might cast him down headlong Here was the stonynesse of their hearts made evident fully they would not receive Christ but kill him such hearts make men possessed with them 1. Contradictâ—ry to the truth their tongues are busie Rom. 10.21 The Jewes are called a disobedient and gainsaying people they contradicted the Prophets 2 Chron. 36.16 They mocked the Mâ—ssengers of God So Jer. 44.16 As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly doe whatever c. 2. Contentious Rom. 2.8 Vnto them that are contentious and obey not the truth Hard hearts yeild not to the truth but contend against the truth the Pharisees and others did not onely cavill at Christs Doctrine but plotted acted and contended against it and him John 11.47 48. The chiefe Priests and Pharisees gathered a Councell and sayd What doe we if we let him thus alone all men will beleeve on him c. Vers 53. From that day they tooke counsell together to put him to death God told Jeremiah that the Jewes should fight against him Jer. 1.19 and Chap. 26.8.9 You shall find it made good when he had Prophesied against their carnall confidence in the Temple they were gathered together against him lay hands upon
out of the heart We may all say Who shall roll away this stone as they sayd Mark 16.3 and the answer must be Not an Angell not any Creature but onely the Lord God tels them that They should take away all the detestable things out of the Land but he would take away the stone out of their heart and the stony heart out of them It s the worke of free grace nothing is in a stony heart to move God to take it away but enough to move God to destroy it and him that hath it it s meerly good will puts him on to doe it It s the worke of omnipotent power to doe it some read it auferam some removebo some extrabam I will draw out of you intimating there must be a mighty power to doe it when you would remove a great stone you bring a strong Teame and tacklings to draw it out of its place so here It s a great mercy to have this stone removed the stone in the heart is a great plague yea greater then all the plagues of Aegypt Pharoahs hard heart was worse then all them the removall therefore of it is a greater mercy then the removall of all those judgements It s an heart incapable of reproofe that profits not by the meanes of grace whatsoever that is not kindly affected with the greatest mercies or judgements it s an heart that hates holinesse and the power of godlinesse an heart that pleaseth it selfe in the wayes of wickednesse it s an heart the Devill lives in and workes his will by Quest Whither doth God remove the stone totaly out of the hearts of his People at first conversion or while they are in this life Answ God doth this worke gradually it s not all done at once the Apostles were converted yet all hardnesse was not out of their hearts Mar. 6.52.8.17 Stones are digg'd out of the Quarres by degrees and Rocks hewne in peices in time So is it here God breakes and seperates the stoninesse of the heart some one day some another day and its doeing all a mans life As a man subject to the stone and gravell voids some one day some another and is not perfectly cured till death so in this spirituall stonynesse Neither let any say then the heart is stony still and in the same condition it was before Not so for though there be some stonynesse in it yet is it not stony There is softnesse introduced and the denomination is from that I will give them a heart of flesh Quest If there be stonynesse in the hearts of these be in Covenant with God how shall I know the difference betweene the stonynesse in the godly and that in the wicked Answ 1. The stonynesse of the wicked growes greater and greater every day they are more stony Lâ—piâ— obsâ—â—matus 2 Chron. 28.22 they grow worse and worse 2 Tim. 3.13 But the stonynesse in the godly growes esse and lesse they use all means to abate it in the one its incurable in the other its curing 2. That in the Saints is rather accidentall then essentiall an externall crustinesse rather then an intrinsecall hardnesse it s an ycecinesse not a true stonynes water may become yce but not stone it will thawe and melt againe it freezes and thawes oft not so with a stone or iron they hav intrinsecall essentiall hardnesse 3. The godly feele the stone in their hearts complaine and cry out of it as a greivous evill but the wicked feele it not in them it reignes is in full power and strength Ephes 4.19 They are past feeling 4. The stonynesse in the godly is rather a stonynesse against sin then a stonynesse of sin he is facile to good but obstinate to evill Gen 39 9. How can I doe this great evill and sin against God Psal 119.115 Depart from me yee evill doers for I will keep the Commandements of my God He had strong temptations to sin from the wicked but he would not be drawne by them but it s otherwise with the wicked they are obstinate to good and prone to evill They worke sinne with greedinesse Eph. 4.19 and cease not from their stubborne way Judges 2.19 So the Samaritans who were fallen to false worship sayd In the stoutnesse and pride of their hearts the Bricks are fallen downe but we will build with hewen stone Isa 9.9 10. Mal. 3.13 their words were stout against God and Saul a wicked King it s sayd Counsell of God Luke 7.13 He rejected the word of the Lord 1 Sam. 15.23 The builders who had stony hearts rejected Christ the corner stone Mat. 21.42 Lawyers rejected the counsell of God Luke 7.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Carnis And will give them an heart of flesh We have opened the word Heart before at the beginning of the Verse and shewed it comprehended understanding will affections and conscience Flesh Here it s set in opposition to stony and differs from the word Flesh mentioned immediately before there flesh implyed substance their persons here it implyes a quality tendernesse softnesse flesh is in it selfe a tender thing sin hardens it and makes it stony but God would take out the stonynesse hardnesse thereof and make it tender soft There is a double tendernesse spoken of in Scripture 1. A naturall tendernesse 2 Chron. 13.7 When Rehoboam was young and tender hearted and could not withstand them he was not hardened in wickednesse but being young had a naturall tendernesse which made him facile and yeeldable to the onsets of others but this is not the tendernesse wee are to speak of 2. A spirituall tendernesse Ephes 4.32 Be yee kind one to another tender hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of tender bowels A Mother hath naturall tendernesse and bowells to her Childe have you answerable spirituall bowels such as are in the Lord who is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of pitty and tendernesse James 5.11 and this is the tendernesse here meant This spirituall tendernesse is a gracious disposition of the heart wrought by the spirit easily admitting or receiving what ever spirituals are propounded unto it It s a gracious disposition not naturall nor morall neither Parents nor education convey ought unto it grace is a tender thing and makes tender Luke 1.78 it s cald tender mercy of God and that makes a tender heart a gracious disposition in it like it selfe Wrought by the spirit it s not the Law workes it that may break the heart into pieces as a Hammer doth a stone but not melt it and make it tender it s the Gospell and fire of the spirit in it which produceth that effect not the Plow but raine which softens the ground David saith Psal 65.10 Thou makest it soft with showers The Galatians received the spirit The Corinthians hearts were not Tables of stone but fleshy Tables the spirit had made them such and written the Gospell in them 2 Cor. 3.3 not by the Preaching of the
Law but by the Preaching of Faith Gal. 3.2 and that spirit made their hearts tender When Job was in his great afflictions they softened not his heart but he sayth God made soft his heart Job 23.16 that was by his spirit Easily admitting or receiving this is the formall intrinsicall nature of this tendernesse that its like Wax taking in impressions the stony heart yeilds not but resists this resists not but yeilds like Gideons Fleece it drunke in the dew as fast as it fell Judges 6. Like the soft earth which drinkes in the raine not like the Rocks and Mountaines which shoot it off Heb. 6.7 Hence sayth Moses Deut 33.3 speaking of Saints who have tender hearts and sit at Gods feet Every one shall receive of thy words And Paul speaking of a naturall man 1 Cor. 2.14 he sayth The naturall man receives not the things of the spirit his heart is stony not tender and so without a capacity of receiving what ever spirituall things are propounded its ready to say as Samuel Speake for thy servant heareth 1 Sam. 3.10 Let God or any from God offer any spirituall things unto a tender heart its ready to receive them Acts 9.6 sayth Saul Lord what wilt thou have me to doe propound what thou pleasest unto me Discoveries of this tendernesse 1. It s affected with and mournes for that hardnesse remaines in it that it is not more tender and wrought upon by the mercies Ordinances judgements of God David was sensible of his hardnesse and deadnesse and therefore cryes oft to God for quickning Psal 119.154 Quicken me according to thy word 156. Quicken me according to thy judgements 159. Quicken me according to thy loving kindnesse 2. It feeles the least sins and rysings of corruptioâ— as some bodies are so tender that they discerne any distempers stirre in them presently others are hardy and discerne little till it come to some dangerous disease It s not so here a heart spiritually tender is sensible of the least sinne Davids heart smote him for cutting off c. the least moat in the eye crumme in the windpipe are troublesome to them and so the rysing of corruption the very being of sin in the heart is troublesome to a tender heart Paul saw and felt the Law in his members warring against c. 3. It hearkens and yeilds to reproofes Salt will not enter into a stone but into flesh seasons it and makes it savory Reproofes are Salt they enter into fleshy and tender hearts Prov. 17.10 A reproofe entereth more into a wise man then an hundred stripes into a foole Vatablus hath it Descendit in cordatum increpatio his heart is tender and a reproofe presently makes impression the doore opens and it goes in whereas the heart of a foole will not be beat open with many stripes Nec credit nec cedit but the tender hearted wise and godly beleeve and yeild David Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle Reproofes soften tender hearts harden stony ones Proverbs 29.1 4. It hath a lively sense of Gods dishonour and the Saints wrong 1. Of Gods dishonour Psal 119.136 Rivers of water run downe mine eyes because they keepe not thy Law When David saw Gods worship corrupted heard his name blasphemed beheld his Law openly violated his tender heart bled withâ—n him melted into teares and wept abundantly that the infinite holy glorious great God should be so dishonoured by sinfull dust and ashes And Psal 69.9 The reproaches of them that reproached thee are fallen upon me David reproved men that reproached God by their lips and lives and they reproached him for it Lots righteous soule was vexed at the filthy c. 2 Pet. 2.7 2. The Saints wrong and Churches suffering 2 Cor. 11.29 Who is offended and I burne not When any member of the Church suffered Paul was afflicted grieved as a man burnt with fire and the more tender the flesh is the greater is the paine and so in the heart the tenderer that is the greater sense and paine hath it of others sufferings especially the Churches read the 79. and 80. Psalmes and you shall see how greatly Asaph was afflicted for the miseries of the Church the Saints suffered mâ—ch without and he suffered much within they were broken in their states and comforts and he was broken in his heart and spirit so Jer. 9.1 O that my head were waters and mine eyes a fountaine of teares that I might weep day and night for the slaine of the daughter of my people Acts 12.5 When Peter c. As Christ was tender of the Sain s when persecuted by Saul Acts 9. So every member of Christ participating of his tendernesse feeles in his degree the injuries done to the rest 5. It trembles at the word of God Isa 66.2 Contrition of spirit and trembling at the word doe goe together there is such Majestie authoritie holynesse severitie and glory in the word that a tender heart trembleth at it 2 Chron. 34.27 Josiahs heart was tender he trembled and humbled himselfe before the Lord when the Law was read before him And those in Ezra trembled at the words of the God of Israel Chap. 9.4 6. It s obedient unto the call and will of God its Cor â—equax morem gerens domino let the Lord call it saith here I am what wilt thou have me to doe whether shall I goe I am ready for it Abraham had a tender heart and when God cal'd for his Isaac and bad him goe and offer him upon mount Moriah Gen 22. he had a tractable heart he yeilded presently to the Lord without any dispute or delay a tender heart is an obedientiall heart J siah was tender heâ—rted and he did the will of God most throughly of any of the Kings of Judah none of them did reforme so as he did 2 Chron 35.18 David was a man of a tender spirit and he fullfilâ—'d all the wills of God Acts 13.22 7. It s tender towards o heâ—s a tender heart hath a tender tongue and a tender hand the man hath such an heart speaks evill of none doth harme to none such an one is mercifull to his Beast much more to men he pities those are in a perishing way and would pull them out of the fire ahe Law of kindnesse is in his lips and actions of love are in his hands Jobs heart was soft Job 23.16 and you may finde what his words and actions were Chap. 29 11 12 13 15 16. When the eare heard me then it blessed me he spake such comfortable words to them gave them such good counsell that they blessed him for it and his actions were delivering the poor and fatherlesse helping the blind and lame and making the Widowes heart to rejoyce Tendernesse of heart breeds tendernesse towards others Its sayd of Esau he was red all over like a hairy Garment Gen. 25.25 hee was red and rough
Sam. 12.22 When Heaven and Earth shake the Lord will be the hope of his people Joel 3.16 The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of repaire or harbour 3. It is free grace and favour that God doth take any people to be his and becometh a God unto people chuse not God he saith They shall be my people and I will be their God We are vile in our natures wicked in our works no lovelinesse or profitablenesse is in us or by uâ— Ezek. 16.5.6 When thy person was loathed and thou wast polluted in thy blood I sayd unto thee live There is nothing in a Nation that sets his heart a work to doe a people good it was not their greatnesse moved him Deut. 7.7 They were the fewest of all people nor their goodnesse for what was their father Abraham Josh 24.2.3 Terah Abraham and Nachor were idolaters they served other Gods saith the text and I took your Father Abraham so when God tooke his seed in Aegypt they were idolatrous Ezek. 20.5.6.7 There is no righteousnesse in people to moove God neither can any sin in them hinder God from putting forth acts of his free grace Dâ—u 32.10 Speaking of Israel he found him in a desart Land and in the wast howling Wildernesse to which some allusion may be Cant. 8.5 God found out and tooke this people in a wicked lost distressed condition and brought them out by his power and made them his people by his grace 1 Sam. 12.22 It pleased the Lord to make them his people 4. God doth not equally dispense his grace and favour some are his people and he is their God others are not many Nations were left when the Jewes were taken yea all other Nations Amos 3.2 You onely have I knowne of all the Families of the Earth The Lords favour fell upon the Jewes and not others Some infer from Gen. 22.18 In thy seed shall all Nations of the Earth be blessed that God loves all equally at that time he did not the words are a promise of what should be not of what was neither is it so now for if he lâ—ves all alike why doth he deny the means of grace to many Nation why doth he not blesse and make the same effectuâ—l equally to al where they are Besids such an opinion over â—â—ow Election Gods dominion over the Creatures and his freedome in dispensation of grace and mercy John 10.26 Acts 13.48 5. Those are the Lords have a strong ground to plead with God in prayer for any mercy Where is relation and intrest there is encouragement to aske if God be ours and we his surely we may plead with him for great things in our prayers The people of God did so of old Jer. 14.9 Psal 80.4 Isa 64.9 Deut. 9.26 2 Chron. 20.12 Chap. 14.11 VERS 21. But as for them whose heart walketh after the heart of their dteestable things and their abominations I will recompence their way upon their owne heads saith the Lord GOD. THis Verse is a threatning to those should persist in their evill wayes yet a comfort to the godly that the Lord would judge them and ease them of them Detestable things and abominations These words have been opened in the 18. vers and Chap. 5.11.7.20 Quorum cor ambulat ad cor Heart of their detestable things Hebrew is their heart going to the heart of their detestable things Aprez le desire de leur infametes Idolls have an interpretative desire to be worshipped Heart is sometimes put for the midst of a thing Exod. 15.8 The heart of the Sea Which is cald Ezek. 27.4 The midst of the Sea So their heart was in the midst of their Idols or amongst their Idols what was delightfull in them that was as the heart of the Idoll and their hearts were carryed thereunto Or thus you may take the words they conceiv'd some deity to be in their Idols and they labourd to please and doe those things delighted the heart of that deity Those rites ceremonies wayes whereby they worshipped their Idolls may be cald the heart of their detestable things It was a law among the Heathens that every God should be worshipped as he thought good and the way prescribed by him of worshipping was as the heart and life of the Idoll and the Idolatry I will recompence their way upon thtir owne heads Of these words see what hath been said Chap. 9.10 Chap. 7.3.4.8 That when the Lord makes gracious promises to a people Obser 1. they doe not refer to and fetch in all This Observation rises from the two former Verses this laid together God promises to give them onenesse newnesse tendernesse of heart he promiseth that he will be their God and they shall be his people These promises were absolute yet made good unto some of the Captives not unto all But as for them whose heart walketh after c. They should not come within the compasse of them Many promises of the Lord are delivered indefinitely without restriction and absolutely without condition and yet are made good onely to some even those are given of the father unto Christ many of these after the Captivity never had these promises made good unto them yet God was faithfull in that some had the fruit and comfort of them 2. Tares Hypocrites and naughty ones will be in the Church alwayes some had new spirits tender hearts and walkt in Gods Statutes others had old spirits hard hearts and walked after detestable things some threw away all abominable things and others there hearts went after them They comming out of Babilon and laying the foundation of a new Church it was probable that none but choice ones should have been of it or in it but their were Usurers Sabbath-breakers and such had mingled themselves with strange Wives Nehem. 5. 13. C ham was in the Aâ—ke Judas among the Apostles the Church abounded with Hypocrites in Christs dayes Matth. 13.30 there will be Tares among the Wheat to the end of the World 3. Afflictions great and long doe not sanctifie they were to be in Captivity and that seventy yeares yet after their returne the hearts of many would be carryed to their detestable things It s granted that after they came out of Babylon they never fell to Idolatry that is the body of them did not but doubtlesse some particulars did their hearts went to the heart of their detestable things when they saw some of the old Idols or relicks of them they were affected with them Affl ctions of themselves purge not out corruption nor take the heart off from evill things 4. Mens hearts are in false wayes and worship they take pleasure in superstitious and idolatrous practices Things invented by men and brought into the worship of God are pleasing to humane senses to carnall reason mens corruptions and so take their hearts when the Calfe was made Exod. 32.19 they were greatly affected with it and danced about it 1 Pet. 4.3 Lasciviousnesse
lust Wine revelling banquetting and Idolatries are joyned together False worship and false wayes of worship are set out by such expressions as shew their hearts were taken therewith Numb 15.39 Isa 57.5 Chap. 66.3 Acts 17.16 2 Kings 21.21 Psal 97.7 Ezek. 16.17 18 19 20. 5. That is an object of hatred to the godly is an object of delight unto the wicked in the 18. Verse when the godly should come to the Land againe they would take away all the detestable things but the wicked their hearts would goe after them The hearts of the one sort were for them of the other were against them 6. God takes notice which way the heart lookes how it stands affected As for them whose heart walketh after c. Ezek. 20.16 Chap. 33.31 in the 14 Chap. 3 4 7. thrice God observes They had set up Idolls in their hearts The heart is the principall thing in man that God calls for Prov. 23.26 and therefore he lookes after it Revel 2.23 All the Churches shall know that I am he which searcheth the reines and the heart 7. Things men are much taken with are detestable in the sight of God they affected detestable things Luke 16.15 That is highly esteemed amongst men is abomination with God When men bring into his worship things of their owne he accounts it iniquity Exod. 20.5 and the Authors thereof haters of him 8. Superstitious and Idolatrous persons shall not goe unpunished I will recompence their wayes upon their heads when they had made a calfe quickly after 3000 were slaine for it and though Moses mediated for them yet God tells Moses that in the day he visits he will visit their sin upon them Exod. 32.35 And verse the last The Lord plauged the people because they made the calfe which Aaron made God is jealous and cannot indure his glory should be given to another 9. When ever God punisheth or whom ever he punisheth he is just in his punishment I will recompence their way upon their owne head They shall have the fruit of their owne labours and its certaine thus saith the Lord you thinke your selves safe if vou can avoyd my stroke that your false gods shall secure you but it shall not be I will recompence your wayes upon your heads God may punish men sometimes lesse then they deserve but never more he is just and returnes their owne doing upon them Psal 7.16 VERS 22. Then did the Cherubims lift up their wings and the wheeles besides them and the glory of the God of Israel was over them above HEre begins the fifth part of the Chapter which is a further description of the Lords leaving the City The Cherubims wheeles and glory were at the East gate of the Temple Chap. 10.19 where you have the very words of this Verse Cherubims note out Angels and superiour causes Wheeles inferiour things with the motions of them and by the glory of the God of Israel is meant either the glorious Lord himselfe or somâ— visible signe of his glorious presence Obser All things are under the God of Israel he hath the eminence he is above wheeles and Angells are under him at his dispose if he give out the word the Cherubims move lift up their wings and order the wheeles VERS 23. And the glory of the Lord went up from the midst of the City and stood on the mountain which is on the East side of the City HEâ—e you have Gods departure from the City To leave the Temple was greivous had he staid at the gates of it or in the City it selfe any where within the wals it had been mercy but he leaves the East gate which he calls the midst of the City and goeth forth unto the mountain which shewed God would now expose the City to the fury and spoyle of the Babylonians The glory of the Lord. Of this see before Chap. 10.4.18.19 Chap. 9.3 Chap. 8.4 Chap. 3.23 And stood upon the mountain There were many mountains about Jerusalem Psal 125.2 It was compassed about with them the mountaine which the glory went to and stood upon was mount Olivet or mount Olives Zach. 14.4 This mountain was before Jerusalem on the East and the glory of the Lord stood before at the East gate whence it removed and went up this mountaine for it was high and had ascents 2 Sam. 15.30 The standing of the glory upon this mountain may be eyther to see the ruine and destruction of the City and so to weepe over it as Christ did upon or neare the same mount Luke 19. or Secondly to upbraid them for their wickednesse there because they did abominable things in that mount whence it was cald the mount of corruption 2 K. 23.13 or Thirdly to make it typicall to represent the â—scending of Christ to Heaven which was from that place Acts 1.12 These things being granted yet I conceive there was somewhat else in it The glory of God had made severall stands before which they had not much minded now it goeth from the Temple and City to an high conspicuous mountain that they might take notice of Gods departure repent of their sins and use all possible meanes for recalling recovering and keeping the glory with them and Zach. 14.4 The promise is of returning and standing upon the same mount God is unwilling to forsake that people he hath vouchsafed his presence Obser 1. and communicated his favour unto no people in the World had God so nigh them as this people Deut. 4.7 Here God goeth out of the City but not quite away nor quite out of sight he steps to the mountain over against the City Before he had removed to the side of the Temple then from within the Temple to the threshould after that to the East gate and from thence â—o mount Oliv â— and God pauzed at every stand whether he should goe any further The Lord is loath to leave hâ—s people they put him upon it Ezek. 8.6 Seest thou the great abominations that they commit here that I should goe farre off from my Sanctuary they forced God out of all wheâ—as seeing him upon the leaving them thâ—y should have purg d the Sanctuary from all Idolls and false worship and have importun'd the Lord to stay among them when a frieâ—d is lâ—aving his freinds what intreaties what teares many times are used to stay him Acts 21.12.13 Jer. 14.7.8.9 2. God is not tyed so to any place or people buâ— when they grow wicked and defile his worship he may leave them and thâ— place where he hath recorded his name Mount Sion God hâ—d chosen above all places to dwell there Psal 132.14 This is my rest for ever here will I dwell for I have desired it For ever is a long timâ— in Scripture sense and God had dwelt a long time with them but now the time was come of his departure now the holy Temple holy City holy people were all prophanenes unto him they had corrupted his worship polluted themselves and therefore
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
he waits is bountifull and would with his goodnesse and long suffering draw sinners to repentance Let others be like God a Minister should be patient not strive be gentle towards all men not bitter nor cursing in meekenesse instructing c. 2. Prophets must venture though the successe of their endeavours be uncertaine goe prepare stuffe for removing remove and from place to place It may be they will consider Prophets and others should look at Gods will not successe Divine pleasure is warrant sufficient for any to act let the issue be what it will Ministers Magistrates Parents must doe their duty it may be good will come of it It may be they will consider it s not a word of doubting but of hope and encouragement Thou shalt bring forth thy stuffeby Day in their sight The reason of this was that so all might see Princes Nobles and People and be inexcusable if they did not take warning Goe forth at even This was to shew the stealing away of the King Nobles and men of war by night as it is 2 Kings 25.4 The City was broken up and all the men of war fled by night by the way of the Gate between two walls which is by the Kings Garden and the King went the way towards the plaine Jer. 39.4 They fled and went out of the City by night even Zedekiah with the rest .. Dig through the wall c. To shew what great streights they should be in all gates should be beset all knowne passages stopt and they necessitated to breake through the wall and vers 7. Ezekiel saith he did it with his owne hand I dig'd through the wall with my hand In eminent danger any shift will men make pull stones out of walls c. Thou shalt beare it upon thy shoulders To shew that the People and Princes should carry away their pretious things upon their shoulders Thou shalt cover thy face that thou see not the ground Covering of the face was in use among the Jews and others 1. In case of disappointment and shame they did it Jer. 14.3 Their Nobles have sent their little ones to the waters they came to the pits and found no water they returned with the vessells empty they were ashamed confounded and covered their heads 2. In case of sorrow and mourning 2 Sam. 19.4 When Absalom was slain David covered his face and cryed O Absalm my Sonne so in the 15 Chap. 30. David and the people had their heads covered and wept when they went up Mount Olivet 3. In case of guilt â—nd punishment for it Esther 7.8 When Haman was accused by Esther and to suffer for his villanous plot against the Jewes they covered his face as not worthy to see the sunne or earth here the Prophets covering was typicall and was to shew not onely what a darke moonelesse night Zedekiah should chuse to flie in but what a darke condition he should be in when his eyes should be put out therefore those words That thou see not the ground are added intimating that though he were carryed into Babylon yet he should not see that Land For I have set thee for a signe to the house of Israel And in the 11 ver I am the signe The word in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portentum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth somthing beautifull specious drawing to admiration here it s put for a strange or wonderfull thing That might be pleasing to the eye but sad in effect and heavy to the heart and is the same with Oth and is rendered a signe in this place and others as in 2 Chron. 32 24. Isa 8.18 I and the Children thou hast given me are for signes and wonders There are both the words and point out the same thiâ—g and that is Signum or portentum quo futurus rerum eventus designâ—tur as Isa 20.3.4 His going naked and barefoot was a signe and wonder upon Aegypt and Ae hiopia and our Prophets digging the wall carrying out his stuffe and covering of his face made him a signe to the house of Israell they would not beleeve that they should goe into cap iviâ—y but this was a lively signe to convince them of it The Lord carryeth on his desiâ—ne in the World oft times Obser by foolish weak ridiculous means the Prophet must dig through the wall carry out his stuffe upon his shoulder remove from place to place and cover his face that he see not the ground these things seem'd childish and foolish unto the Jewes they thought him a silly or mad man so Chap. 4. He must take a Tile picture Jerusalem upon it he must build a sort cast a Mount set a campe and battering Rams against it he must also set an Iron pan for a wall between him and the City lye upon his left side and then upon his right side drinke water by measure aâ—d bâ—ke his bread in dunge c. All which seem'd poore ridiculous things in the eyes of the people but there was weight in them And I did as I was commanded I brought forth my stuffe by day as stuffe for captivity c. In this Verse is the obedience of the prophet to the type commanded and in the two next preparation to the application of the type Obser From the sixt Verse its mans duty readily to obey the Lord in whatsoever he commands be they things of such nature as to seeme ridiculous unworthy a man such as will expose him to scorne disgrace c. yet he is bound to doe them Our Prophet did as he was commanded he stuck not at the doing those things would make him a signe and fable in all Israel VERS 8 9. And in the morning came the word of the Lord unto me saying Sonne of man hath not the house of Israel the rebellious house said unto thee What doest thou GOD had appointed the Prophet to doe those typicall things in their sight and now he comes to inquire what the people did or sayd upon his so doing and such was the blindnesse and stupidity of this people that they did not so much as inquire of the Prophet what these typicall passages meant The words in the 9. Verse are an interrogation and import a negative not an affirmative thus Hath not the rebellious house said unto thee what doâ—st thou No I know it hath not they dreamt rather of their owne returne out of Captivity then thought of their Brethrens coming into captivity who were at Jerusalem they rather derided the Prophet for those strange acts then consulted what they meant The Lord looks after his Messengers and messages Obser sent by them and will have an account what entertainment they have The Lord commanded Ez kiel to goe and doe such things which he did and here he comes and inquires what was the effect of those typicall actions whether the people apprehended his meaning in them or made inquirie after them have they come to thee have
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
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
Land of Chaldea he must tell the Captives what should befall the Jewes at Jerusalem and in the Land of Israel They shall eat their bread with carefullnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes care griefe feare which commonly attend one the other the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with want before they rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want is a great affliction And drinke their water with astonishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stupescere admirari The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum interitu desparing of deliverance and life Chalde Cum stupore the French En desolation That her land may be desolate Judaea was the choycest of Lands a paradise to other Countries it abounded with milke honey corne oyle wine cattel silver gold and other pretious things but now it was to be laid wast now it should be stript of its inhabitants of its plenty and treasure the Hebrew is a plenitudine sua Because of the violence of them that dwell therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes injury Tyranny spoyle The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the wickednesse of them c. The Lord puts his servants oft upon troublesome service Obser 1. and sad actions for the conviction and benefit of others here Ezekiel must eat his bread with quakeing and drink his drinke with trembling he must dig through the wall and bear his stuffe upon his shoulder goe out at even cover his face remove his stuffe which were burdensome actions and Chap. 4. He must lye upon his left side three hundred and ninety dayes and then upon his left side forty dayes he must eat bread bak'd with Cowes dung and Chap. 5. He must shave his head and his beard make himselfe bald and unsightly So Hosea he must marry a Wife of whoredomes Chap. 1.2 Jer. 27.2 He must make yokes and bonds and put upon his neck These things were to signify what God would doe unto the Nations bring them into subjection to Nebuchadnezzar 2. It s Divine pleasure that when typicall and dark things are given out to the Prophets that they should make them knowne to the People Ezâ—kiel must tell the people what was in it that he eat his bread and drank his drinke in such a manner So for his digging and removing he must tell them what Mystery was wrapt up in it Say unto them this burden concerneth the Prince vers 10. here vers 19. Say to the people c. It s the duty of those are teachers in the Church to open things are mysterious what they meane and signify 3. God can mingle sorrowes with our comforts and make our choice comforts comfortlesse comforts they shall eat their bread with carefullnesse and drinke their drinke with astonishment God wouâ—d bring an enemy to the gates of Jerusalem and put them to such streights that they should neyther eat nor drinke with any comfort feare carefullnesse and astonishment would be gravell in there bread and gall in their drinke Adams comforts in Paradise were soone dampt Psal 127.2 To eate the bread of sorrowes Gen. 3.17 In sorrow shalt thou eat bread of sorrows was his bread and is his Childrens bread to this day onely some times God puts in more sorrow then at others there is bread of affliction 1 K. 22.27 Bread of mourners Hos 9.4 Here God would put in much sorrow affl ction and mourning quakeing trembling care and astonishment should possesse them their plenty should be turn'd into scarcity for wine they should have water and very little of that too for the finest of the wheat flower they should have bran and not their bellies full of that 4. It s sin the sin of Injustice oppression which cause God to lay wast a plentifull land that her land may be desolate from all that is therein because of the violence of them that dwell therein It s observ'd that the Jewes were and still are a covetous people It was their covetousnesse put them upon unjust acts of oppression and violence and God upon just judgements of Famine and desolation Psal 107.34 He turnes a fruitfull land into barrennes for the wickednesse of them that dwell therein Mans wickednesse moves the Lord to lay plentifull and pleasant lands wast yet it s made their act Zech. 7.14 They layd the pleasant land wast they were the procreant cause they begat sin sin begat judgement and judgement begat desolation VERS 21.22.23.24.25.26 27 28. And the word of the Lord came unto me saying Son of man what is that proverb that yee have in the land of Israel saying the dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverb to cease and they shall no more use it as a proverb in Israel but say unto them The dayes are at hand and the effect of every vision For there shall be no more any vain vision nor flattering divination within the house of Israel For I am the Lord I will speak and the word that I shall speak shall come to passe it shall be no more prolonged for in your dayes O rebellious house will I say the word and will performe it saith the Lord GOD. Againe the word of the Lord came unto me saying Son of man behold they of the house of Israel say the vision that he seeth is for many dayes to come and he prophecyeth of the times that are far off Therefore say unto them Thus saith the Lord GOD. There shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God IN these verses you have the third part of the Chapter a confutation of those made an ill construction of the Prophets Prophesieâ— One kind of men gave no credence at all to what was Prophecyed but derided the Prophets saying when were you in Heaven or who told you the mind of God you are deceivers if any such thing had been as you speak of it had taken place ere this but nothing is done therefore we will not beleeve you Another kind of men were perswaded the Prophets spake truth but it was at a great distance long ere it was to take place and therefore grew secure Hence the Lord commands the Prophet to let them know that his words should certainly and shortly come to passe In the words consider 1. A complaint of a Proverbe What is that Proverbe which you have in the Land of Israel Vers 22. 2. The mention of the Proverb The dayes are c. V. 22.28 3. The confutation of it Vers 23. I will make this Proverbe to cease and they shall no more use it as a Proverbe in Israel c. 4. A confirmation of that confutation 1. From the Lords proceeding with the false Prophets and their vaine visions and flattering Divinations They should cease Vers 24. And 2. From the promise of making good his word and that speedily
Vers 25.28 What is that Proverbe which you have in the Land of Israel I shall open the Word Proverbe unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to beare Rule to Reigne to Excell and so a Proverbe is some notable speech which excels others and beares rule amongst men New Wine is not for old Bottles Doe men gather Grapes of Thornes Little Leaven leavens the whole lumpe Mashal signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lordly authentick sentence as the Proverbs of Solomon and such as these Viz. the Axe layd to the root of the tree Where the treasure is Sermo ad exhortationem aptus cujus per universum vitae curriculum utilitas dimanet Mich. Apostol Hesych in Lexic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius the heart will be also No man can serve two masters c. Or it s from the same root signifying to speake Similies or Parables Adagieâ— or witty sayings Hence the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Parable which you have in the Land The Gospell expressâ—s a Proverbe by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16.25 2 Pet. 2.22 And the Learned thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Scaliger L. 3. Poet censet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because its a sentence goes up and downe by the way its common amongst men or thus it may rather be so called because its praeter viam besides the common way of speaking having something mysterious darke and difficult in it The Graecians say its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech usefull for this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because cast amongst the people for their use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Camillo Paraemia est oratio obscura quae per aliam dâ—scuram significatur Suidas in Collect. having much good and moderate darknesse in it They say also its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech vaild light in a darke Lanthorne Some Proverbs are obscure and signifie somewhat else then the words seeme to expresse As the Dog is turn'd unto his owne vomit againe and the Sow that was wash'd to her wallowing in the mire 2 Pet. 2.22 So that in Ezek. 18.2 The Fathers have eaten sowre Grapes and the Childrens teeth are set on edge Some are more plaine and easie as 1 Sam. 24.13 Wickednesse proceeds from the wicked So that among us truth begets hatred flattery friends Some were wicked and false and such had this people among them that in Ezek. 18.2 The Fathers c. And that in this place are wicked Proverbs The dayes are prolonged and every vision fayleth Herein lyes the evill of this Proverbe When the Prophets at the command of God prophesied sad things threatned destruction to Jerusalem Captivity to the people c. They not willing to heare of such things All those Visions they say they have had touching the Chaldaeans comming and laying us wast they are dreames fansies they have no weight no worth no truth in them put off all by this Proverbe thus If that the Prophets prophesie be true it s not for our dayes but the dayes of those are long after for the next the second or third Generation after as the dayes are prolonged say they or if they be false as its likely what need we feare or care every vision faileth they come to nothing they are words winde and thus wickedly they put off Propheticall threats and deluded their owne soules they layd not to heart their sinnes they used not any meanes to divert Divine wrath or to secure their owne soules and that because sinfully they prolong'd or disanul'd the Prophesies That men very wicked are very secure they look for peace liberty and long life Obser 1. even when they have greatly provoked the wrath of God against them what if we have find by violence in the land by corruptions and false worship in the Church and the Prophets have thundered against us with threatening judgements yet The dayes are prolonged we shall have peace walke at liberty and fill up the number of our dayes so in Chap. 11.3 It is not neer desolation is threatned by tâ—e Prophets from Chaldea but is not near let us build houses for our delight and dwell in them securâ—ly and take a course with Jeremiah and those of his stâ—eine which thinke to trouble us Jer. 7.9.10 They did Steal murder commit adultery sweare falsely burne Incense to Baal yet came and stood in the house of God and said We are delivered to dâ—e all these abominations the meaning is though we have done such things and have been greviously threatned for them by the Prophets yet we are delivered from their threats and are well safe without fear or danger and shall goe on in our old wayes when Gods threatnings are deser'd out of mercy that men may consider repent and prevent them they thinke they will never come and so grow more secure and more sinfull Eccl 8.11 Because sentence against an evill worke is not executed speedily therefore the heart of the sons of men is fully set in them to do evil they go on more freely with more delight this makes the Lord oft to mind sinners of the dayes of his wrath Amos 4.1.2 Heare this word yee Kine of Bashan that are in the Mountaine of Samariah which oppresse the poore which crush the needy which say to their Masters bring and let us drinke They were secure and like Kine goared trod under the poorer sort and what must they heare this The Lord God hath sworn by his holynesse that loe the dayes shall come upon you that he will take you away with hookes and your posterity with fish-hookes so Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly 2. Such is the corruption of man that beeing opposed it swells higher and vents it selfe oft times blasphemously the Prophets reproved them for their sins threatned the soarest judgements for them and how did they entertaine those threatnings Because men feel not Gods hand they thinke his threatnings winde their hearts boyld against the Prophets and their Messages and they uttered it with their tongues every vision fayleth there is no truth in the Prophets nor in their visions they are lyars and their visions lyes This was not onely contumelious to the Prophets but blasphemous against the Majestie of God and the truth of his word men that live under the word if their corruptions and lusts be not weakned and mortifyed they are ripen'd strengthen'd and grow to an insufferable height Jer. 17.15 They say unto me where is the Word of the Lord let it come now Thou tellest us of the word of the Lord but it s thine owne dreame if it be the Lords let it come now and we will believe it but if not it s thine and thou art a deceiver to tell us so 2 Pet. 3.3.4 In the last dayes
given touching the King and people Temple City and Land and this would put an end to all the vaine visions of the false Prophets Nor flattering divination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinatio blandientis Miksam is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futura praedicere to foretell things to come to Divine good or evill it s taken both wayes and when in the evill sense it comprehends what ever is done by Witchery Sorcery Astrologie or the â—ike 1 Sam. 28.8 Saul comes to the Witch and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divina quaeso mihi in Pythone I pray thee Divine unto me by the Familiar Spirit So 2 Kings 17.17 they used Divinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Divined Divinations that were wicked ones Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for a Soothsayer Joshua 13.22 Balaam the Sonne of Beor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum magum and Numb 23.23 Balaam saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely there is no Inchantment against Jacob nor any Divination against Israel No Soothsaying Charming Prognostication had power against Israel the false Prophets being addicted to Magick Astrology and such wicked Arts told them that what ever was Prophesied by the other Prophets of the King of Babylons comming and taking Jerusalem yet all should be well which they gathered from the Starres and Planets Divinations were sometimes from the entrailes of Beasts or Birds as Ezek. 21.21 The King of Babylon stood at the parting of the way at the head of the two wayes to use Divination he consulted with Images he looked in the liver Lavater thinkes their Divinations were Astrologicall Acts 13.6 They found a certaine Sorcerer a false Prophet a Jew whose name was Bar. Jesus and that they had taken up the practice of Heathens who looked at and consulted much with the Stars Isa 47.13 Let now the Astrologer the Stargazers the monthly Prognosticators stand up and save thee from these things that shall come upon thee these things were spoken of Babylon who made use of such Artists but in vaine and it was the use of the Jewes to doe so likewise 2 Kings 17.16 17. They worshipped all the Hoast of Heaven and used Divinations and Inchantments To these the people hearkened therefore Jer. 29.8 Let not their Prophets and Diviners which are in the midst of you deceive you Hence I might take a hint to speake against that part of Astrologie as unlawfull yea damnable which is judiciall and Prognosticative From the Conjunction of Planets the benigne and oblique Aspects of them men gather and foretell things to come yea some thinke that all materiall contingent accidents which concerne man are written in the face of Heaven and that God sets the Stars in Heaven to signifie such things If Deodate goe too farre in his Annotations that way our Learned Divines in their Annotations on the place Gen. 1.14 correct that errour and give no allowance to judiciall Astrologie they say the place giveth no warrant to the presumption of Prognosticators or judiciary Astrologers to foretell the fortunes of men These men as Nazianzen saith are like a man that seeing the Pallace or Throne of a Prince take upon them thereby â—o tel what the thoughts and Counsells of the Prince are or fates of civill estates by the Stars or to make any Prediction of any other supernaturall events from the face of the Heavens or the impression of the Planets or from the temperature figure colour or posture of the Celestial bodies for such Arts of Divination are condemned by the Word of God Deut. 18.10 There shall not be found among you any one that useth Divinations or an Observer of times such men are good such are bad for Vers 12. Those that doe those things are abomination unto the Lord. Listen not therefore to their lying observations it matters not what the Conjunctions and Aspects of Planets and Stars are reason and Religion will qualifie them Sapiens yea Sanctus dominabitur astris if holy men have shut and opened Heaven with their prayers if they have cast out Devils they may stop the influence of Starrs Starrs are made for man not man for Starrs if the Lord be with us let Saturne Jupiter Mars c. Be against us one of note saith of the Astrologers and time observers either they tell you of things adverse or prosperous if prosperous and deceive you you are miserable by expecting if adverse things and false you are miserable by fearing if they tell you true things and not good you are presently miserable before they come if they foretell good things to come your expectation will weary your hope and your hope will defloure yea devoure the future fruit of your joy Phavorin lib. 14. Nullo igitur pacto utendum est hujusmodi hominibus res futuras praesagientibus Flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blandientis nor divination of a flatterer the Hebrew word originally signifies smooth plaine even and properly refers to things concerne the touching as any thin plate butter oyle and metaphorically is transferd to the speech and instruments of it not ng out the sweetnes smoothnesse and flattery thereof Psal 5.9 They flatter with their tongue Hebrew is the same and may be rendered they smooth with their tongue and make smooth their tongue that is they give flattering and deceitfull words so the Apostle hath it Rom. 3.13 With their tongues they have used deceit so Psal 55.21 The words of his mouth were smoother then butter but war was in his heart that is his words were flattering and deceitfull the singular number is put here for the plurall flatterer for flatterers they promised the people a happy condition of things and fed them with smooth words the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which seem gratious which are acceptable make way for favour which please the Vulgar reads it Neque divinatio ambigua no more doubtfull divination such as the Oracles were which might be taken diverse yea contrary wayes False Prophets have pretences and cunning wayes to prevayle with the people Obser 1. the Verse poynts out the practice of such and what is that they had visions and divinations and when they came to the people and told them of these they were taken therewith Jer 14.14 They prophecyed lyes in the Lords name they said he sent them he commanded them and so by these pretences made way for their lyes 1 K. 22.24 Zedekiah smites Micaiah on the cheek and saith which way went the spirit of the Lord from me unto thee He pretended he had the spirit spake by it and so gain'd upon those heard him Mat. 7.15 Beware of false Prophets which come unto you in sheeps cloathing they seeme harmelesse their countenance words and carriage doe plead for them and usher in their false opinions no false teachers but have some pretences to ingratiate themselves with the people Ephes 4.14 Paul speaks of the condition of the people how they were carryed about with
19.23.28.22 CHAP. XIII VERS 1 2 3 4 5 6 7. And the word of the Lord came unto me saying Son of man prophesie against the Prophets of Israel that prophesie and say thou unto them that prophesie out of their owne hearts hear yee the word of the Lord. Thus saith the Lord God woe unto the foolish Prophets that follow their own spirit and have seen nothing O Israel thy Prophets are like the foxes in the desarts Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the LORD They have seen vanity and lying divination saying the Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word Have ye not seen a vaine vision and have ye not spoken a lying divination whereas ye say The LORD saith it albeit I have not spoken THE former Chapter concern'd the King and the people this concernes onely the false Prophets and Prophetesses who taking upon them that Office were led by their owne spirits and deceiv'd the people with vaine visions and lying divinations to accomplish their owne ends against these doth the Lord set our Prophet Ezekiel on worke to prophesie severely In the Chapter you have two generall parts 1. A Prophesie against false Prophets in the first 16. Verses 2. A Prophesie against Women Prophets from the 17. Vers to the end In the first part you have the judgements and sins of the false prophets declared and laid downe 1. The judgements threatned against them which are in the 2. 3. 8. 9. 11. 13. 14. 15. 16. 2. The sins causing those judgements threatned and they are expressed in the 2. 3. 4. 5. 6. 7. 8. 9. 10. 16. Gods threatnings and their sins are promiscuously delivered by our Prophet and we shall handle them as they lye The 1. vers 2. 17. Doe shew the Author of this Prophesie and that was the Lord who bade Ezekiel Prophesie and set his face against them Our Prophet had Divine warrant for what he said and wisely prefixes it when he was to deale with false Prophets who had neither word nor warrant from God for what they said or did true Prophets have their Commission and Instruction from God In the 2. Verse you have 1. The appellation Son of man 2. A a command and that is two fold 1. Is to Ezekiel Prophesie 2. Is to the false Prophets Here ye the word c. 3. The kind of Prophesie and that is comminatory Prophesie against the Prophets of Israel 4. The sin that moves God to set the Prophet against them and that is They Prophesie out of their owne heart Against the Prophets of Israel Whether the Prophete in Babylon or in Zion you may demand for there were false Prophets in Babylon who were the Prophets of Israel because they Prophesied to the captive Jews Jer. 29.8.9 And there were false Prophets at Jerusalem Jer. 27.14 And they were the Prophets of Israel also We may understand this Prophesie of the false Prophets in both places That Prophesie out of their owne hearts Hebrew them that are Prophets out of their owne hearts Vulgar Prophetantibus de corde suo Cast Qui commenta sua vatici nantur To Prophecy out of theie ownr hearts is 1. To Prophecy upon their owne mâ—ere motion they are Prophets because themselves will be Prophets and they Prophesie because they will Prophesie they have no call to this Office but their wills they thrust themselves upon it 2. The things they Prophesie not their owne what their fancies lusts affections carnall reason suggest unto them those things they deliver their Prophesies came by the will of man 2 Pet. 1.21 For the Prophesie in old time came not by the will of man The true Prophets did not prophesie out of their owne hearts after their owne wills but they spake as they were moov'd by the holy spirit what that brought in they gave out Divine truths were presented to them and those they commended to the people but false Prophets had nothing of or from the spirit they had all out of their owne hearts yet pretended they were inspired and had the spirit 1. Kings 22.24 Which way went the spirit of the Lord from me unto thee Zedekiah and all the rest of the false Prophets thought they had the spirit of the Lord but it was the spirit of Satan a lying spirit they had vers 22. I will goe forth and be a lying spirit in the mouth of all his Prophets Quest If they speak out of their owne hearts why are they cald Prophets they are Prophets that speak from God and not themselves Answ The word Prophet is taken largely for any one that foretells things true or false and is common to good and bad the Scripture speaks according to the use of words Titus 1.12 One of themselves even a Prophet of their owne That was Epivunides a Poet for poets were commonly cald Prophets and so the Scripture gives the name to any foretelling things Baals Prophets 1 K. 18.19 And the Prophets of the graves in the 2 Pet. 2.1 There were false Prophets among the people Thus saith the Lord God Woe unto the foolish Prophets c. Here the Prophet proceeds in denouncing judgement and describing those false Prophets 1. The judgement denounced is in this word Woe French Malediction sur les fol Prophetes a little word but very comprehensive all evils are contained in it they promise all happinesse to the people but woe to themselves woe to their bodies woe to their soules woe to their names woe to them here woe to them hereafter the dreadfull judgements mentioned in the Revelations are called Woes Chap. 9.12 One woe is past and behold there come two more hereafter 2. The description of the Prophets they are foolish and this foolishnesse of theirs is evidenced two wayes 1. They follow their owne spirits 2. They have seen nothing Foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Vilis stultus caducus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies one Qui caret cerebro sapore Kirker so Montanus renders the word Prophetis caducis woe to the Prophets that faile in their prophesies and fall by them the Vulgar is Prophetia insipientibus Castal insanis These Prophets were subtile and crafty abounding with carnall and worldly prudence but in the things of God they were blind and foolish they cal'd light darknesse and darknesse light they were lifted up with their pretended Visions and Divinations they despised and insulted over the true Prophets they boasted themselves to be the men of Gods Counsell and laboured to be had in admiration of all they foresaw no danger but spake pleasing things to the people prophesying safety and good dayes and this was their foolishnesse There was no Divine wisedome or truth in them That follow their owne Spirit These words are answerable to those in the
second Vers That prophesie out of their owne heart The Hebrew is Qui ambulant post spiritum suum Their owne spirits led them not the spirit of God In the first Chapter it is sayd The spirit was in the wheeles and they went whither the spirit led them Vers 20. But these Prophets had not the spirit in them neither went after it but after their owne spirit what ever their own spirits dictated to them that they imbraced magnified and gave out to the people Have seene nothing The true Prophets had visions of God Divine Revelation their understandings were in an extraordinary manner irradiated by the spirit of God and they saw that it understood the minde of God Hence Prophets were called Seers Amos 7.12 O thou Seer flee away 2 Kings 17.13 God testified against them by all the Seers they foresaw judgements to come and other things which God reveal'd unto them Numbers 12.6 If there be a Prophet amongst you I will make my selfe known unto him in a vision But these false Prophets had seen nothing they had no vision no discovery of Gods minde unto them any way Obser 1 It s no new thing that there is in the Church of God false Prophets corrupt opinions great opposition to the truth differences and divisions in Ezekiels dayes there were false Prophets which deluded the people which opposed the true Prophets with much insolency which caus'd great stir contentions and divisions amongst the captives in Babylon and people at Jerusalem see for both these the 28. 29. Chapters of Jer. where Hanan opposes Jeremiah and Jeremiah writes Letters into Babylon to quiet them there In Ahabs dayes you may finde false Prophets and their number very great 1 K. 18.19 The Prophets of Baal were 450. And the Prophets of the groves 400. They exceeded the number of the true Prophets eight to one for they were but 100. Hid by Obadiah in caves vers 4. And these false prophets drew many of the people from the worship of the true God Others they staggered and made to halt between two opinions and so caused great division opposition and persecution in Israel There have alwayes been and ever will be false teachers and Prophets among the people of God In the Gospell you read of false Christs Marke 13.22 False Apostles 2 Cor. 11.13 False Teachers 2 Pet. 2.1 And of many false Prophets that should arise Mat. 24.11 The Churches in the Apostles dayes were much troubled with those vented corrupt opinions and caused great contentions the Church of Galatia had those among them who preached another Gospell and justification by the law and so troubled them that the Apostles wished them cut off Chap. 5.12 There were Lying Apostles in the Church of Ephesus the Doctrine of Balaam and the Nicolaitans in the Church of Pergamus c. Such men with their opinions errors and consequences of them God suffers to cleare up truth to make it more pretious to trie the godly to discover hypocrites to shew his power and wisedome that can worke good out of evill and preserve his in the mid'st of contentions 2. See here who are true Prophets and who are false The word of the Lord came to Ezekiel it came not to them the true Prophets saw visions the false saw nothing they were mov'd by the spirit of God these by their owne spirits out of their owne hearts came what they delivered out of Heaven what the other delivered God spake by the true Prophets 1 Kin. 22.22 Satan by the false he is a lying spirit in the mouth of all the false Prophets Either Satans or their owne they speake Jer. 23.16 They speake a vision of their owne heart and not out of the mouth of the Lord vers 26. They are Prophets of the deceit of their owne hearts 28. They tell dreames They feed the people with chaffe and not wheat and make them to erre and forget the name of God but the true Prophets ever spake what they received from the Lord therefore Micaiah told some desiring him to speake somewhat of his owne 1 Kin. 22.14 that as the Lord liv'd he would speak nothing but what the Lord should say unto him Christ John 7.16.18 My Doctrine is not mine but his that sâ—nt me he that speaketh of himselfe seeks his owne glory but he that seeketh his glory that sent him the same is true c. 3. That what comes from man however esteemed or magnifyed by men is worthlesse in Gods account they prophecyed out of their owne hearts followed their owne spirits which they set a price upon but this the Lord blames condemner he calls foolish mentions their owne hearts and spirits in opposiâ—ion to the revelations and inspirations of his spirit which onely are of weight and worth therefore what ever Prophets or Ministers doe bring of their owne its Perversum figmentum It s the Office of the spirit of truth to give out truth he leads into all truth he takes of Christs and shews unto those are Christs Prophets Apostles and Ministers John 16.13.14 If men Preach or Prophesie any thing is not from the spirit but from themselves it s not acceptable unto God neyther should be entertained by us Hence you shall finde that what men have brought of their own is cald lyes Jer. 27.10 Dreames Jer. 23.32 Vntempered Morter Ezek. 22.28 A thing of naught Jer. 14.14 Deceit Chap. 23.26 Perverse things Acts 20.30 Commandements of men Mark 7.7 Wisedome of this World 1 Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fained speeches 2 Pet. 2.3 Another Jesus another spirit another Gospell 2 Cor. 11.4 What is mans is opposite to God and Christ therefore Paul saith expresly 2 Cor. 4.5 Wee preach not our selves but Christ Jesus the Lord onely what we have from him by his spirit that wee preach unto you Paul was a man of great parts a great Scholler and yet durst not vent any thing of his owne 4. The folly and madnesse of false Prophets who pretend they have all from God yet follow their owne spirits Those words Have seen nothing import that they pretended they had seen something that they told the people they had visions from God its frequent in Scripture to heare of their visions Isa 28.7 They err in vision Jer. 14.14 They speake a false vision 23.6 They speake a vision of their owne heart Zach. 13.4 They shall be ashamed every one of his vision vers 7. of this Chapter it was a vaine vision and a lying divination which they had but the pretence was they had all from God the Lord saith it albeit he spake not Thus they madâ— him Author of all their lying vaâ—ne and false prophesies which was extreame madnes and folly in them Herein was a dreadfull hand of God upon them because they were malicious against the true Prophets and receiv'd not the truth with the love of it God left them to blindnesse hardnesse to beleive lyes so that they thought that to be from
God which was from their owne spirits or from Satan the spirit of errours 5. That wicked Prophets are in a dreadfull condition woe is their portion Woe to the foolish Prophets Such meat drink he sent by Jeremiah to Hananiah Chap. 28.16 to Shemaiah Chap 29 32. they are men set out for judgement under malediction appointed to condemnation and utter destruction Jer. 23.15 God tells such Prophets that he will feed them with wormewood and make them drinke the water of Gall. God will deale bitterly with them Jer. 14.15 By Sword and famine shall those Prophets be consumed Rev. 20.10 The Devill the beast and the false Prophets are in the same lake of fire and brimstone tormented continually and eternally By the Prophet some understand the Pope some his Clergy We may take in all false Prophets and Teachers who bring upon themselves swift destruction 2 Pet. 2.1 They should be thrust through by their owne friends when they prophesied Zech. 13.3 Oh Israel thy Prophets are like the Foxes in the Desarts The words hold forth 1. A patheticall exclamation Oh Israel 2. A description of these Prophets They are like Foxes and that we must make out unto you The Land of Israel abounded with Foxes Judges 15.4 Sampson caught three hundred at once Nehem. 4.3 The enemies told the Jews that if a Foxe went up the Wall they built he would breake it downe Cant. 2.15 take the Foxes which shewes their Land had store of them Now the Prophets of Ezekiels dayes are likened to Foxes 1. A Fox is a sublill crafty creature the Serpent and the Fox exceed therein The Foxes craft is knowne in deceiving and catching Fish Poultry Lambs and Fowle Vulpes multa echinus unum novit prover when he is hungry he will lye as dead and so the fowles comming to prey upon him as a dead Carkasse he snaps them and preys upon them for Hares he counterfeits a sporting with them till at last Plerumque septem aditus praparare solet ut possit fallere venetorem Francius he ceaseth upon them he hath many Dens to flye unto and some of them have many entrances that he may more easily deceive the Hunters Luke 9.58 The Foxes have holes False Prophets are subtill to deceive the people they say they are sent of the Lord have seen Visions and make use of his Name Jer. 14.14 Zech. 13.3 Sometimes they did weare rough garments to deceive Zech. 13.4 The true Prophets had such garments Isa 20.2 Sackcloath and hairy Vestments and the false Prophets would imitate them that they might without jealousie the better deceive the people Sometimes they came in sheepes cloathing Mat. 7.15 and spake faire smooth pleasing words they are full of insinuvations windings turnings Rhetorick language to gaine upon people they are deep and pollitick to carry on designes to promote their owne ends they can conforme to men and transforme themselves into variety of shapes 2 Cor. 11.13 False Apostles deceitfull workers transforming themselves into the Apostles of Christ and by this meanes they had advantage to doe what they aym'd at How Foxish was the old Prophet when he set upon the young Prophet Boniface the eighth Intravit ut vulpes regnavit ut Leo mortuus ut Canis 1 Kings 13.18 saying I am a Prophet also as thou art and an Angell spake unto me by the Word of the Lord saying Bring him back with thee unto thine house that hee may eate bread and drinke water but he lyed unto him and so prevailed False Prophets and Teachers have cunning carriage cunning arguments and speech to beguile others with 2 Pet. 1.16 We have not followed cunningly devised fables there were such as did Arrius was one of these Foxes who counterfeited that he was of the same minde with the Orthodox and that he might be received into Communion of the Church againe he subscribed the Nicene Creed and decrees sicut subscripsi ita quoque credo I beleeve as I have subscribed Now he had in his bosome his owne wicked confession which he had writ at home and subscribed with his owne name The Popish Priests and Jesuits what Foxes have they been in Churches and States to advance the Catholique cause In the Easterne parts they shew once a yeare their Converts in white with Palmes in their hands which is a great pollicy to draw others to their way Conizâ—n hath layd downe subtill wayes to cheat a State of its Religion The Prelates had consulted with the Fox when they made the c. Oath to support their tottering Kingdome It were to be wished that there were lesse of the Fox now among the Prophets and more of the Lambe 2. The Foxe is cruel and malitious Animalium hist sacra per Francium Omnis ipsius calliditas tendit ad perniciem reliquorum animalium when he getâ— amongst the poultry the learned observe Non comedit de gallinis nisi prius omnes jugulaverit false teachers and Prophets are Foxes in their cruelty and malitiousnesse Zedekiah smites Micaiah on the cheeke 1 K. 22.24 He dealt injuriously and rigidly with him Jer. 26.8 Shemaiah he stirred up authority against Jeremiah the true Prophet whom he would have put in the stocks and Prison Mic. 3.5 They bite with their teeth and cry peace Ezek. 34.4 With force and with cruelty have yee ruled them 21 they thrust with side and shoulder and with their hornes Jer. 29.24.26 And this would not suffice they proceed to blood Ezek. 22.25 There is a conspiracy of her Prophets in the midst thereof not onely like Foxes but even like Lyons ravening the prey They have devoured soules the Prophets laid their heads together to suck the blood of innocents Lam. 4.13 It was the Prophets and the Preists which shed the bloud of the just in the midst of Jerusalem they were not to meddle in matters of bloud but they incensed authority to doe it they preach'd against them told those had the power in their hand that they should doe God good service in sacrificing such persons So great hath been the malice of wicked Prophets and Priests ever against the Saints that they have never rested till they have gotten their blood shed The Pope and his Preists fill'd Christendome with blood It was the Prelates and preists in Queene Maries dayes that brought so many to the fire and caused that Queene to imbrue her hands in innocent blood 3. The Foxe is greedy of prey he is Animal gulosum night and day Praedis inhiat nec potest saturari So false Prophets they are greedy enough Mic. 3.5 he that putteth not into their mouth they even prepare war against him if they were not fed with the finest and fattest there was no peace no safety Verse 11. The Preists teach for hire and the Prophets Prophesie for money It was not the good of soules that they sought they made Merchandise of them but gaine was in their eyes Ezek. 22.25 They have taken the
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal
thee from off the face of the Earth this yeare thou shalt dye because thou hast taught rebellion against the Lord So Hananiah the Prophet dyed the same yeare God was against Ahab and spake against him 2 Chron. 18.22 and the next tydings you heare of him is his death by the hand of the Lord Vers 33.34 So Levit. 20.3 I will set my face against that man and will cut him off If Gods face be against a man he will put forth his hand to destroy that man from before his face and Chap. 26.17 I will set my face against you and yee shall be slaine before their enemies Ananias and Saphira had God against them for their wilfull lying and presently his hand was upon them Acts 5. Gods judgements are cal'd his hand 1 Pet. 5 6. his mighty hand and if that fall upon any it will break them to pieces 3. The fruits of Gods displeasure are very grievous First they are shut out from the assemblies of Gods people they shall have no communion with the Saints those are deare to God All Davids delight was in them Psal 16.3 and when he was a little put by comming at the Assemblies of Gods people how did it trouble and afflict him Psal 42.1 2 3 4. As the Hart panteth after the water braâ—kes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God My teares have been my meat day and night while they continually say unto me Where is thy God When I remember these things I pâ—wre out my soule in me for I had gone with the multitude I went with them to the house of God So in the 84. Psalme how did he long for communion with God and his people in the Sanctuary his soule longed and fainted for the Courts of the Lord his heart and flesh cryed out for the living God Vers 2. he counted a day in the Lords Courts better then a thousand he had rather be a doore keeper there then a favorite in Sauls house David knew there was much good to be had in the assemblies of Gods people and therefore he prized them so and was impatient of absence from them In the assemblies men have communion with God there his glory is seen Psal 29.9 In his Temple doth every one speake of his glory Psal 68.24 They have seene thy goings O God in the Sanctuary There his wisedome his power his mercy his truth his glory are evidenced the treasures of his grace opened and dispensed spirituall life begotten and maintained drooping soules are comforted raysed ravished there we admire adore magnifie and glorifie God there we heare of our duty towards God and man there we have fellowship with the Saints interest in their affections gifts graces counsels comforts admonitions exhortations and prayers in the Assemblies of Gods people you have the presence of God of Christ the spirit and the Angels 1 Cor. 11.10 and what a soar judgement is it to be shut out from these assemblies blesse God for your liberties be thankfull for all the good you have in the Assemblies and walke so that you may honour truth and the God of Assemblies 4. Many that in their owne and the Worlds esteeme goe for true Prophets Saints will be in Gods time discovered to be Lyars Hypocrites false themselves thinke and others also that they are written in the writing of the house of Israel in the Book of life but their names were never there The Jewes sayd they were Abrahams seed God their Father but they were found false they were of their Father the Devill VERS 10 11 12 13 14 15 16. Because even because they have seduced my people saying Peace and there was no peace and one built up a wall and loe others dawbed it with untempered morter Say unto them that dawb it with untempered morter that it shall fall there shall be an overflowing showre and yee O great Hail-stones shall fall and a stormy wind shall rent it Loe when the wall is falne shall it not be sayd unto you Where is the daubing wherewith yee have daubed it Therefore thus saith the Lord God I will even rent it with a stormy wind in my fury and there shall be an overflowing showre in mine anger and great Hailestones in my fury to consume it So will I breake downe the wall that yee have daubed with untempered morter and bring it downe to the ground so that the foundation thereof shall be discovered and it shall fall and yee shall be consumed in the midst thereof and yee shall know that I am the Lord. Thus will I accomplish my wrath upon the Wall and upon them that have daubed it with untempered morter and will say unto you The Wall is no more nor they that daubed it To wit the Prophets of Israel which prophesie concerning Jerusalem and which see visions of peace for her and there is no peace saith the Lord God THE words before you present to us two things 1. The sinne of the false Prophets Viz. Seduction They have seduced my people and the manner how by saying peace by building and daubing a Wall with untempered morter Vers 10. 2. Gods proceedings with them and their Wall he will send a storme overthrow their Wall shame and confound them in the following Verses Because even because Hebrew is For that even for that the words are doubled and so emphaticall the like you have in Levit. 26.43 Because even because they despised my judgements Seduced Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil errare fecerunt have caused to erre Vulgar is deceperint have deceived French Qu' ils out deceu mon peuple but causing to erre sets out the sense of the word more fully 2 Chron. 33.9 Manasseh made Judah and the Inhabitants of Jerusalem to erre the false Prophets seduced him and he seduced them seduction is when men are led aside from the right way and upon false suggestions are carryed into a wrong way beleeve lyes and practice answerably Amos 2.4 Their lyes caused them to erre after the which their Fathers have walked Saying Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus because it preserves things Psal 37.11 The meeke shall delight themselves in the abundance of peace places persons intire whereas Warre wasts and consumes all Peace among the Hebrewes notes freedome from Warre tumults a quiet condition of life and all kind of outward happinesse therefore the Jewes when they wish happinesse to a man they wish him peace These Prophets told them in Babylon that they should have liberty and quick returne and their hearts desire in the Land of Judea they told those there that they should not need to feare Nebuchadnezzar or any forces of his they should live in safety be fat and flourishing wanting nothing One built up a Wall The word for one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste or ipse Junius hic
he or this man Jerome will have this bee or one to be meant of God who by his Law and Prophets built them a Wall but had God built the Wall he would not have spoken against it as here he doth Some understand the people but there is no sufficient ground for that The Lord here is reproving the false Prophets for seducing the people not the people for seducing the Prophets its unlikely therefore that the people should build a wall By one or he we conceive is meant some chiefe one amongst the false Prophets Zedekiah was a chiefe one among Ahabs false Prophets such was Hananiah Jer. 28. and Shemaiah Jer. 29.31 whom our Prophet may intend for this Shemaiah was in Babylon he prophesied false things sent Letters to all the people at Jerusalem and caused them to trust in a lye or one may be taken indefinitely Built a Wall This is a metaphoricall expression borrowed from builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wall of no worth weake and shaken with every blast such an one as a Foxe might break downe as they sayd Neh. 4.3 who make walls about their houses to secure and strengthen them from danger Jerusalem had a wall about it which was a great defence unto it This wall was some false prophesie or doctrine given out unto the people which caused them to be secure Jeremiah had prophesied of the comming of Nebuchadnezzar the destruction of the Temple and City seventy years Captivity that so he might awaken this people bring them to repentance and prevent such judgements but some one or other of the false Prophets prophesied the contrary Jer. 29.8 9. they had some in Babylon who built a wall there telling them that they should shortly returne againe to Jerusalem and quieted the spirits of those in Captivity they had some at Jerusalem who built a wall there and caused them to trust in vaine things Vers 21. There was Ahab the Sonne of Kolaiah and Zedekiah the Sonne of Maaseiah which prophesied a lye unto them in the name of the Lord Either Nebuchadnezzar will not come or if he doe you will have helpe from Aegypt Their false and lying prophesies wherein the people trusted was the wall they built the prophesie of peace was the foundation of this wall and the arguments they used the Brick to build it up So that hereupon the people feared not any danger humbled not themselves for their sins but became secure and confident that all should be well which made Jeremiah say Chap. 6.14 They have healed the hurt of the daughter of my people slightly saying peace peace Jeremiah had threatned judgements to them for their sins wounded them by his Prophesies but they healed the wounds by crying Peace peace And loe others daubed it Other Prophets with their faire words and false pretences justified what the former had sayd when some chiefe false Prophet had prophesied of peace the rest who were inferiour would second him The word for daubed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover plaister over or anoint and so the Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they anoynt it French Les autres la maconnoyent Mason or Playster it Gast trullissant they trowel'd it these false Prophets were like Masons and Carpenters who build deceitfully and use their Art and utmost skill to make such worke seeme goodly and beautifull With untempered Morter Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders insulso with that which is unsavory Piscator Polanus Junius inepto with that is foolish the Vulgar luto absq paleis with Morter which hath no Straw Chaffe Hâ—ire or binding thing mixt with it You know there must be something mingled with Loame or Lyme which men use in buildings if they will build to purpose but these built with untempered Morter and this Morter was their flattering false weake reasons and pretences they used to keep the people in security withall Ezek. 22.28 Her Prophets have daubed them with untempered Morter seeing vanity and divining lyes unto them saying Thus saith the Lord God when the Lord hath not spoken There was no truth and so no strength in what they sayd all was their owne and so Lutum sine firmitate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Casuro with that which is about to fall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek in Kirker is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 11 Vers it s sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall fall An overflowing showre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great showres will try Buildings specially walis that are of untempered Morter this overflowing showre was the Chaldean Army Isa 59.19 The enemy shall come in like a flood Isa 8.7 8. The Lord bringeth upon them the waters of the River strong and many even the King of Assyria and all his glory he shall overflow and goe over he shall reach unto the neck Jer 47.2 Behold waters ryse up out of the North and shall be an overflowing flood and shall overflow the Land and all that is therein the City and them that dwell therein Great Hailestones Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones of the Haile this word Elgabis is onely mentioned in this Prophet and but thrice in this Vers 13. and Chap. 26.22 and its great haile the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones to throw against a rock Vulgar Lapides per grandes and these may note out the chiefe men in the Army or the whole Army who should be as stones of great halle to shake this mud wall of theirs The word is a compound word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crystallus Job 28.18 no mention shall be made of Corall or of Pearles the word in Hebrew for Pearles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Shindler interprets a Crystall and Montanus Vnio Now because hailestones are like unto Crystall and Pearle therefore the word is here used and El added to it to shew what strong hailestones God would send A stormy winde shall rent it Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventus turbinum these words you have in the first Chap. 4. rendred a whirlewinde where they were opened unto you such an expression you have in Isa 25.4 The blast of the terrible ones is as a storme against the wall By these metaphoricall words he sets out the wrath of God by the Chaldean Army which should be as tempestuous raine haile and wind and the Scripture is frequent in this metaphor when it would make knowne to us the indignation of the Lord as you may observe Isa 21.1.29.6 Jerem. 23.19 Chap. 30.19 Isa 17.13 The Foundations thereof shall be revealed There shall not a stone be left upon a stone of this building the Foundation of this wall built up and dawbed with untempered morter shal be discover'd God would detect the falshood of their Prophesies the vanity of all their arguments wlies and wayes
they used to seduce and secure this people what ever they promised of helpe from Aegypt whatever they prophecyed of the Chladaeans not comming what ever they said of the peoples safety of Gods mercy and favour and good will towards them what ever they pretended of beeing sent from God of speaking his words of having his spirit c. God would discover all their imposturings and lay them open to the World so that nothing shall be left them but disgrace Some make the Temple and City to be the Foundation because they had the holy City and holy place where God had recorded his Name therefore they cryed peace peace flattered the people into a good condition and surrounded them with a wall of security therefore God would destroy both and discover their Foundation They shall be consum'd in the midst thereof You promise great matters to others that they shall within few yeares returne from Babylon come and dwell safely in Jerusalem but there is no safety in Jerusalem for your selves you shall be consumed in it that are so confident of the safety of it when a wall falls and foundations are discovered likely some doe suffer by it and so should these false Prophets here Quest In Jer. 4.10 You have these words uttered by the Prophet Ah Lord God surely thou hast greatly deceiv'd this people and Jerusalem saying Yee shall have peace whereas the Sword reacheth unto the soule If God promised them peace and deceived them doth he not herein resemble the false Prophets and so lessen their sin Answ 1. God did not promise them peace but threatned severe judgements against them by â—aiah Jeremiah and Ezekiel as you may see Isa 29.3.4.5.6 Jer. 9.9.10.11 Ezek. 5.8.9.10 2. Some make the Prophets here to speake in the name of the people and to personate them they thought the peace which was promised them by the false Prophets was from God and therefore finding the contrary doe charge God as wicked men in their distresses are wont to doe 3 The words may be taken by way of Interrogation thus Hast thou in deceiving deceiv'd this people hast thou promised them peace and brought the Sword upon them Is this thy manner of proceeding with thy people surely it cannot be thou art faithfull and canst not deny thy selfe 2 Tim. 2 13. Numb 23.19 God is not a man that he should lye neyther the son of man that he should repent hath he said and shall he not doe it or hath he spoken and shall he not make it good 4. If God promised them peace it was af er their returne from captivity not at the present and so Jer. 3.17.18 You shall finde it At that time they shall call Jerusalem the Throne of the Lord and all the Nations shall be gathered unto it to the name of the Lord to Jerusalem neyther shall they walke any more after the imagination of their evill heart In those dayes the house of Judah shall walke with the house of Israel and they shall come together out of the land of the North c. 5. The Prophet might thus speake and say God had deceiv'd them because he suffered the false Prophets to propound their dreames lyes divinations visions and things of their owne hearts and spirits unto the people whereby they were greatly deceiv'd a man that suffers a thing to be done in ordinary speech is said to be the Author of it if a Physitian will not give Physick to cure a sick man if he dye of his sicknes it s Vulgarly said he is the cause of his death If the owner will not preserve a ruinous house from falling when it s fallen he is said to be the Author of its fall so here God is said to deceive them because he hindered not those false Prophets from deceiving them God saw how averse they were to truth how they slighted and mocked his Prophets 2 Chron. 36.16 And despised his words therefore in just judgement he gave them up to beleeve lyes falsehoods and deceivable things Obser 1. That false Prophets teachers seduce the people feeding them with vain hops They cryed peace peace al things shal be prosperous comfortable we shall have no warrs in our gates no Famine or plague in our Cities they gave out laeta vaticinia and so beguild the unstable and credulous people and sweld them with vast hopes They hop'd to see their brethren returne from Babylon to buy and sell to marry and build to grow great and see many good dayes the false Prophets fill'd Ahab with great hopes of victory at Ramoth Gilead goe up and prosper said they for the Lord shall deliver it into the Kings hand 1 Kings 22.12 These Prophets begat and maintained hopes in the hearts of the people they made them trust in the Temple and corrupt worship was in it therefore Jer. 7.4 Jeremiah sent to command them not to trust in lying words Saying the Temple of the Lord c. What ever wickednesse they committed yet if they appeared in the Temple and stood before the Lord they said they were delivered no threatnings of Jeremiah or others should take hold of them They made them trust in their strong holds and looke to the hills and mountains about them therefore Jer. 3.23 He tells them that in vaine they hoped for Salvation from the hills and from the multitude of Mountaines They thought because Jerusalem was so well fortifyed with high hills and great Mountaines that it could not be taken Jer. 21.13 Who shall come downe against us Or who shall enter into our habitations So Jer. 29.31 Shemaiah caused them to trust in a lye Chap. 49.4 Jerusalem said who shall come unto me Hananiah a false Prophet told the people that within the space of two full yeares Nebuchadnezzars yoake should be broken from off the neck of all Nations Jer. 28.11 vers 15. Jeremiah saith He made the people trust in a lye 2. It s a cleare argument of a blind and false teacher to speak things answerable to the humors and corruptions of men this people could not indure Jeremiah prophesying truth threatning judgement against them for their sins see Jer. 38 2.3.4 5. They desir'd to heare of pleasing things it was good tidings to them to heare that Nebuchadnezzar should not come against them nor make them tributary unto him therefore the Prophets prophesied it Jer. 27.14 They told them they should not serve the King of Babylon it was pleasing to them to heare of bringing back againe the Vessells of the Temple and Vers 16. These Prophets prophesied saying Behold the Vessells of the Lords house shall now shortly be brought againe from Babylon wherein could they have humored these people more you have a notable place in the 23. of Jer. 16.17 The Prophets that prophesie unto you make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord Now that comes not from Gods holy mouth but mans carnall heart will
be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
of it the like doe these the Prophets they seduce soules that is Men and Women with a false hope of peace and good dayes and so the evill day comes upon them unthought of and they are made a prey Will you hunt the soules of my people By this Interrogation the Lord manifests his displeasure they thought it was free for them to deceive the people with their Pillowes and Kercheifes with their flattering words false promises and to make gaine of them but the Lord would not let things passe so will you hunt their soules spoyle and prey upon them you shall be hunted your selves and taken in your lying Prophefies Will you save the soules alive of them that come unto you The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animat vobis vivificebitis will you make alive soules unto you these words may referre either to the false Prophetesses or to others if to the false Prophetesses the sense is this will you delude my people with vain hopes with promises of life and happy days that you may get from them meat and drink that so you may quicken and keep alive your owne soules what will you destroy your soules with your errours to feed your owne with bread and so Piscator reads the words Doe you hunt the soules of my people Vt animat vobis vivas conservetis if to others the sense is thus you hunt the soules of the people you insnare them with your lyes divinations and fained visions and will yee save them alive that come to you and beleeve what you say No while you perswade them they shall live you take away their life from them the very taking of them with your falshoods is their death you serve them as hunters their game when it s taken they kill it And will yee pollute me among my people c. This Verse containes severall sins also of these wicked Prophetesses 1. Their pollution of Gods Name 2. Their covetousnesse Handfuls of Barley and pieces c. 3. Their cruelty Slaying of Soules 4. Their partiality they slew those should have lived and spared those should have dyed Then the manner how all these were done By their lyes Will yee pollute me c. They pretended they were sent and authorised of God to prophesie that they had the spirit of God and were true Prophetesses that what ever they delivered should come to passe they crossed the true Prophets they strengthened the people in their finfull practises they made Prophesie contemptible and so prophaned the Name of the Lord caused many to fall to Atheisme and Apostasie This God would not beare at their hands therefore saith Will yee For handfuls of Barley and pieces of Bread This is a kind of proverbiall speech setting out the meannesse of that worke which is so cheape Prophesie with them was at a vile and low price if any brought never so meane a reward as a little Barley in his hand or a crust of bread with him to these deluding Prophetesses presently they had a pleasing answer had these Women set their lying Prophesies at the highest rate it had not been warrantable to have prophaned Gods glorious Name for great rewards but for such petty gaine to expose his Name to scorne was extreamly wicked Cato upbraided Marcus Coelius as Gellius hath it Quod frusto panis conduci possit ut taceat vel loquatur To stay the soules that should not dye c. By soules you must understand Persons for soules are not to be slaine Matth. 10.28 They prophesied against the godly that they should dye and so deprived them of their peace comfort and apprehensions they had of Gods favour filled them with fears griefes and sad th ughts if they harkened to Jeremiah and submitted to Nebuchadnezâ—ar Or thus they stirred up the people against them were godly and would not adhere to them beleeving their Prophesies and provoke the Magistrates to restraine them yea to cut them off and so slew them before their time they should have lived longer by the course of nature had not these blood thirsty Prophetesses hastened their death To save the soules alive should not live They promised life peace happinesse to those they should have threatned Warre misery death Zedekiah and many with him had broken the bath made with Nebuchadnezzar to be tributaries to him and so deserved death upon that ground others oppressed filled the Land with bloody-crimes were notoriously Idolatrous and not worthy to live yet these were justified pleaded for and protected against the power of any would have had Justice executed It s not against the judgement of some learned ones to understand death and life here of eternall death and life these Women teachers threatned the righteous with eternall death shut Heaven upon them and opened Hell wide enough upon them and what lay in them slew their soules and for the others they promised Heaven and all joyes of it to them and so saved them alive they should not That its an old practice of Satan to trouble the Church as with false Prophets Obser 1. so with false Prophetesses God raysed up Women Prophets to honour that Sex and to helpe his people and the Devill rayses up Women to spread lyes to deceive and damnifie the people and to gaine by that Sex the more to his Kingdome Satan imitates God if he will have hee or shee Prophets the like will he have In the Church of Thyatyra was a Jezabel which called her selfe a Prophetesse to teach and seduce the servants of Christ to commit fornication and to eate things sacrificed to Idols Revel 2.20 Jezabel disturbed Israel opposed and sought the death of the true Prophets maintained Idolatry so did this other Jezabel c. Nehem. 6.14 There is mention of one Noadiah a Prophetesse shee with other false Prophets prophesied against the building of the Temple incouraged Sanballat Tobias and others to hinder it laboured to possesse Nehemiah and the builders with feare Such there have been in former dayes and such will be Women that take upon them to teach and deceive unwary people such were Prisca and Maximilla the companions of Montanus the Heretick such are the Jesuitesses 2. It s the Character of false Teachers of what kinde soever Women or Men to flatter sooth insinuate and speak pleasing things the false Prophets cryed peace c. these false Prophetesses sow pillowes to all armeholes c. yea their scope is to please all sorts they observe the humours of men and so apply themselves to please answerably Isa 30.10 this was the disposition of the people Prophesie not unto us right things speake unto us smooth things prophesie deceit 2 Tim. 4.3 People would have Teachers after their owne lusts 3. False Prophesies flattering and erroneous Doctrines are the Snares and Nets with which false Teachers doe hunt soules Prov. 6.26 An Adultresse hunts for the precious life and these for the precious soules Ephes 4.14 They lye in wait to deceive Revel 20.8 It s the Devils
worke to deceive the Nations in the foure quarters of the Earth 4. What ever false Teachers promise they cannot performe Will you save alive the soules come unto you will you keep off Warre Plague Famine when Nebuchadnezzar shall come about the walls c. 5. False Teachers prophane Gods Name and he takes it very ill at their hands Will yee pollute me among my people to make God the Author of their dreameâ— lyes c. to pretend they are sent of him and cause his people to câ—nceâ—ve he deludes them and tells them contraries one thing by Jeremiah other things by them and that for such poor things as Barley 6. Covetousnesse basenesse of spirit makes merchandise o Gods Name truth and the soules of persons Mic. 3.5 He that puts not into their mouthes the Prophets he means they even prepare War against him Judas sold Christ c. a Woman to prostitute her chastiâ—y for handâ—us of Barley is base much more to serve soules so 2 Pet. 2.3 With fained words they make merchandise of you 7. That they kill whom God would not have killed and spare those whom God would not have spared they curse whom God blesses and blesse whom God curses In the 20 21 23. Verses he sets downe Gods proceeding with these false Prophetesses he will be against them teare their Pillowes and Ketchleses deliver his out of their hands and destroy them and their divinations To make them flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator hath it In floribus hortis they were wont to sacrifice in Gardens Isa 1.29 65.3 66.17 these Prophetesses with their flatteries drew in young Maids to Prophefie smooth and pleasing things and they drew in the men and so great lewdnesse and filthinesse was amongst them and they were charmed with their divinations We may take it thus they hunted them they used seducing wayes by their Prophefies promises and flatteries to make them flee from the truth Those expound the words of their soules fleeing out of their bodies or of fleeing into Babylon certainely mistake and true Prophets to take them off from Jeremiah and Ezekiel and so should be like birds that flye from bough to bough or beasts that run from place to place and abide no where I will let the soules goe even the soules that you hunt The meaning is I will free them from the delusion of their false Prophefies they shall goe Captive into Babylon and be no longer in their hands With lyes yee have made the hearts of the righteous sad The Hebrew is Conterere to weare to make contrite Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have perverted the heart of the righteous There were some among them who hearkened to the true Prophets and it was in their hearts to yeild to the Chaldeans as Jeremiah counselled but when they heard the false Prophets and Prophetesses incouraging the people not to feare Nebuchadnezzar but promised safety to them that should stay in the City they were troubled sadded and knew not what to doe and by this meanes also they strengthened the hands of the wicked who gave heed to their lying Prophefies and slighted what ever Jeremiah sayd You shall see no more vanity nor Divine divinations There was no weight no truth in what they sayd who ever received their Prophefies were deceived the time was approaching which would discover the vanity of their visions and cut them off from seeing any more for they should perish The Lord is against false Prophetesses and will destroy their Prophefies Ceremonies they use and them too Behold I am against your Pillowes I will teare them from your armes and the Kerchiefes from your heads and yee shall see no more vanity nor Divine divinations God will not let such persons and practises goe unpunished as intrude into the Propheticall Office abuse his Name Authority Truth and People 2. Women teachers and Men teachers also are very subtill to seduce the people they had their Pillowes and Kerchiefes their flatteries pleasing Prophefies and promises to keep them In security to hunt them into the Gardens to commit spiritual and corporall whoredome Calvin judges that they pretended altas speculationes some transcendent matters thereby to arise the expectations of of the people who were weary of Jeremiahs Prophefie being of a lower straine then Isaiahs and some others and were tainted with curiosity and itching eares They were not content with wholesome and plaine Doctrine but would be wise beyond sobriety and God suffered subtill and false Teachers to hunt and snare them Sometimes fowls are snared in flying where no danger is suspected and these were deluded by those speculations were given out by false Prophetesses How were the Popish spirits taken with the tenet of Dionysius touching the heavenly Hierarchie so with the Jesuits Dalilab de media scientia and at this day are not multitudes taken with speculations and novelties doe they not despise wholesome Doctrine and lysten to erroneous Teachers both Men and Women 3. Gods people may be taken with some errours of the times and of false Teachers I will deliver my people out of their hand and they shall be no more in their hand they were then in their hands they had hunted them into their nets and caught them with their inticeing Prophesies and brought them over to be of their mind Jezabel did seduce the servants of Christ Rev. 2.20 you know Peter and Barnabas were drawne into an errour Gal. 2.12 13 14. and Christ hath told you Matth. 24.11 That many false Prophets shall ryse and deceive many They ryse from the Earth or out of the bottomlesse Pit and do much hurt with their smoaky Doctrines they darken the Heavens so that the Saints mistake their way There were those constreined the Galatians to be Circumcised Chap. 6.12 Acts 20.30 Of their owne selves shall men aryse speaking perverse things to draw away Disciples after them The old lying Prophet deceived and drew the young Prophet into a snare cost him his life a Lyon devoured him 1 Kings 13. I feare there are young Prophets drawne away into dangerous errours and many others about this City whom I hope God will keep from the roaring Lyon and deliver in due time from the errour of their wayes Let the counsell of Salomon to his Sonne Prov 19.27 be welcome to you Cease to heare the instruction that causeth to erre from the words of knowledge and hearken to Peter 2 Epist 3.17 18. Seeing you know these things before beware least yee also being led away with the errour of the wicked fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. The Doctrines of false Teachers doe prejudice both the godly and the wicked they sadden the hearts of those should not be sadded and they strengthen the hands of the wicked which should be weakened When false Teachers give out their lyes corrupt truths and opinions they weaken the authority of the true Prophets
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.
provoke God greatly 354 355 D Dayes of trouble 45 Death some comfort to die in a mans own Countrey 352 353 Decree no devices can frustrate Gods purpose 341 Degenerate Those doe so goe on to an height of sinning 271 Delay delays make God angry 156 Desart what it notes 519 Desertion a forerunner of judgements 224. God unwilling to leave a people 226. 323. 469. When God leaves comforts leave 323. 470. Men are to take notice of Gods departure 324 God may leave a people 469 Designe those are upon great designes should begin with God 218 219 Device devising mischief what it means 332. men never wanting to devise mischief 337 338. no devices can null Gods counsell 341 Dâ—blath 29 Difficult things difficult easie to God 393 Displeasure of God very grievous 537 538 Divination 498 499 Division is Abaddon Apollyon 225. the evills of division 407 408. prejudices the growth of grace 409. a disparagement to Christ 410. glories at others sufferings 411 Doing they doe not what they know shall not know what to doe 126. what it implies 454. it evidences the man 455 Dove a fearfull and mourning creature 68 E Eares eares to heare and heare not how meant 475. wicked men heare not judgements 476 Earth the Lord hath forsaken the earth the phrase in this Prophet onely and but twice 266 Eating and drinking with trembling what it sets forth 488 Enemie T is dreadfull to have God against one 536. whom God is against his hand is upon 537. the fruits of it very grievous 537 538 Errour loves darknesse 167. when God visits for error he opens a doore for truth 211 Estates abused bring the wrath of God upon them 112. how to prevent it ibid. Example Princes not to be patterns in point of Religion 176. Ringleaders to sin ringleaders in punishment 251 252 Excellencie Good men not able to beare divine excellencies 282 Eyes instruments of evill 15. of great evill 21. The eye is for two things 238. Eye not sparing what 244. 273. Eye of the Lord upon his people 392. Eyes to see and see not how meant 475. wicked men see not Gods judgements 476. their not seeing is in hemselves ibid. Ezra what that name signifies 389 F Face of God what it signifies 98. they are miserable from whom it s turn'd 99 100. covering of the face when used 478 479. to set the face against any one in Scripture sense what 554 Faith the eye of the soule 153 Falling on the face what 256 Feare what sinners feare the Lord brings upon them 250 251. Feare makes men tremble 488 Feeblenesse threefold 70 Fire Christ likend to it 142 Firmament why so call'd 278 Flattering originally is smoothing 500. undoes men 502. causes security 503 Flesh what it is put for 442 Free-will Two Questions about free-will resolved 436 437 G Gate Magistrates were wont to sit at the gate to heare causes 330 Gathering what it meanes 387 Gilgal observable things of it 191 Glory glory of God what is understood by it 222. 467. his glory went to the threshold and why 223. the signes of Gods presence are the glory of God 224 Divine glory usually hidden in cloudy darknesse 291. the glory of the Lord who 292. the way Christ goes glorious 293. glory of God standing upon the mountaine how meant and to what end 468 469. sight of Gods glory a great priviledge 153 God shews mercy sometimes when severe judgements are deserved 18. if God be wrath all preparations are in vaine 63. God a God of glory 152 153. sees what ever are the thoughts 167. there is power in his commands 210 211. his presence with his Church 223 224. Signes of his presence 224 225. God hath a care of his when judgements destroy others 232 237. how this appeares 233. slow to execute judgement 282. lookes after the wayes of men 285. why stiled the God of Israel 325. God knowes men and their wayes 336. overpowers all 341. knoweth the heart 347. is mindfull of his threats 384. assists us by his grace 456. I will be their God it imports much 459. to 462. God is above all God against one vid. enemie 468 Godly but a few 232. God owns them in the worst times 235. the lives and comforts of the godly deare to God 51 conscious of their unworthinesse 260. God sollicitous for them 275. revives them ibid. secures them 276. is with them in every place and condition 392 393. the godly comply not but sigh for the wickednesse of the times 236 237. their sighing what and how great 237 238. why they sigh 238. God takes notice of their wrongs 372 Grace is free in respect of persons place and time 17. Grace wrought up by degrees 419. Grace in the heart will appeare in the life 456. where God gives grace be lookes for progress 457. tis freegrace that chuses a people 463. God does not equally dispence his grace ibid. Guilt when guilt is there is feare 350 and security 373 H Haggalgal of that word 313 Hand stretching out the hand to and upon a people differ 30. God smites sinning hands 131. hand of God what it notes 531 Happiness wherein it consists 462 Head recompensing their wayes upon their own head what 272 Hearing the same things againe no dammage 320 Heart such as that is such will the senses be 22. Ill thoughts goe out thence 245. its severall acceptions 399. oneness of heart what opposite unto 400 401. mens hearts of themselves are divided 406. Stoninesse of heart what 438. and what it notes 438. to 441. a stony heart may receive the Word and how 441 442. the heart naturally is stony ibid. this stoninesse spreads 442 443. stoninesse a great evill 443. its the Lord takes away the stony heart 443 444. not totally 444. the stoninesse in the godly and the wicked differenced 445. fleshly heart what it implyes 446. a double tendernesse ibid. a description of it ibid. discoveries of tendernesse 447. to 450 tendernesse of heart a choice mercy 450 451. t is the gift of God 451. heart for what t is sometimes put 464. the heart of the godly and wicked contrary 466. God observes how the heart stands affected ibid. a corrupt heart swells being opposed 494. is prone to elude truths 507 Heathens how they honour'd their Gods 178 Hebruismes 32 Hedge what the bedge of Church and State is 522 Helpe God can make helps helpless 486 High places when they might sacrifice there when not 4 Holy men must be lift up and above themselves to participate of divine things 148 Honour they that honour God God will honour them 235 236. to honour God how 236. honour quickly laid in the dust 362 Hope God oft destroys sinners hopes 59 60 Humilitie the humblest is the greatest 414 House meeting in houses antient and warrantable 138. honour'd by God 139 I Jaazaniah what that name signifies 163 Jarash signifies contraries 108 Idolls are stinking defiling things 6 Idolatry got in is not easily got out 8
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern