The Samaritanes could plead antiquity for their worship in Mount Gerizim above 200. yeeres where they had a Temple and many things according to Moses And hence was it that the woman of Samaria said to Christ Our fathers worshipped in this mountain Joh. 4.20 but Christ told her v. 22. You worship you know not what you have the wils inventions and examples of men for the warrant of your worship and good intentions in the execution of your worship but because you have not my Word that is not a Light a Law and Rule unto you in point of your worship you worship you know not what and your good intentions neither make it acceptable unto God nor profitable to you In Hos 11.12 it 's said Ephraim compasseth mee about with lies and the house of Israel with deceit they had their fathers and antiquity to plead even from Jeroboams dayes but because they had corrupted the worship of God with their own inventions the Lord calls all lies and deceit In point of worship you must look at divine Lawes not humane examples Leg bus non exemplis judicandum vivendum est the rust of antiquity will not go for pay with God mens traditions make ineffectuall his commands Matth. 15.6 And can they be effectuall Ordinances unto us if so we had not been redeemed from them by the blood of Christ 1 Pet. 1.18 hee tels them they were redeem'd from their vain conversation by tradition from their fathers by the precious blood of Christ and what was that vain conversation A Jesuite tels us A. Ladid in locum it was in Lege Mosis Gentilismo and are they freed from Moses Law given by God and Gentilisme the traditions of men are not wee freed from that vain conversation is in the lawes of Popery and Prelates and traditions of Fathers yea wee are freed and that by the blood of Christ hee must be our Antiquity our Rule our Law and what is not after Christ but after the traditions of men must be thrown out and troden down as beggerly elements and worldly rudiments therefore heare Christ who speaks in this Prophecie in the 20. Ezek. 18.19 saying Walk yee not in the Statutes of your fathers neither observe their judgements nor defile your selves with them I am the Lord your God walk in my Statutes and keep my judgements and do them 8. A sinfull nation is not changed by afflictions they were now in captivity amongst Babylonians that were bitter scoffing enemies that said Sing us one of the songs of Sum they were under the wrath of God put hard to it for all their necessaries and yet they ceased not their rebellious transgressions against God even to this very day they had been five yeeres also in this hard condition and yet continued Afflictions are invalid to subdue corruptions or change dispositions put a stone into the fire it neither softens it nor changes it neither cold nor hot water will make a Blackmore white empty Vineger from vessell to vessell it will never become Wine and empty a wicked heart from condition to condition it will never become gracioâ—â— afflictions may cause restraint of corruption hinder execution of it stir up naturall principles and common gifts to act but never alter a man But usually wicked men are worse for afflictions here they sinned against God rebelliously in the land of their captivity Wicked men grow worse and worse every day Isa 1.5 Why should you be smitten any more you will revolt more and more the whole head is sick and the heart is faint c. When sinners are in an ill way through their own corrupt natures strengthen'd in it by example of their fathers and their own practice the more blowes they have the harder they grow and sin more desperately VER 4. For yee are impudent children and stiff-hearted THe words impudent children are in the Hebrew duri faciebus hard of face their faces were so hard that reproof and reproach would not make them blush and therefore it 's rendred impudent without shame without blushing the face is the seat of shame and when men sin and are told of it or conceive others know it their faces are oft fill'd with shame and it 's hard for one guiltie to keep shame out of his face it 's hard not to be a traitor to himself but these were past shame they had the forehead of an Harlot they sinned and were not asham'd Jer. 6.15 Were they ashamed when they had committed abomination Nay they were not at all ashamed neither could they blush Stiff-hearted Robusti corde strong in heart or of heart strong with a sinfull strength with stubbornnesse against God there is a naturall stiffnesse in men which they inherite from their forefathers and bring into the world and there is a contracted stiffnesse gotten by continuance in sin both these were in this people and the principle of stubbornnesse was not broken but strengthened so that no threatnings did make them feare no blows did make them yeeld but being stubborn they rebell'd all no promises kindnesses did melt them this sin had been in them even from Moses time Mat. 19.8 Moses because of the hardnesse of your hearts suffered you to put away your wives The tender love of a wife could not prevail with them Observ 1. That progresse in sin makes impudent the originall is and are impudent they sin to this day and are impudent or hard of face the beginnings of sin are modest but progresse in sin is shamelesse in a Harlot is first wanton thoughts then wanton looks after waiting for opportunities and here yet may be blushing but when it comes to that in Prov. 7.13 she caught him shee kissed him then it 's come to shamelesnesse Erubescentia est fuga rei indecentis Impudence is the contrary sin is the most indecent thing maxime crubescibile we blush at the nakednesse of our bodies not at sinne which made the nakednesse of the body shamefull Quantum displicet Deo immunditia peccati in tantum placet Deo crubescentia poenitenâ—is Bernard and therefore it followes with an impudent face shee said I have peace-offerings I have paid my vowes God hath had his due and now my flesh must have its due I have deckt my bed come let us take our fill of love The Hebrew for impudent is she strengthened her face it was strengthned against modestie and shame for progresse in sin had made her shamelesse of sin and so the Prophet speaks of the Jewes Jer. 3.3 Thou hast a whores fore-head thou refusest to be ashamed Judah was so impudent that shee scorned to blush Jer. 8.12 Were they ashamed when they committed abomination I looked for it but they were not ashamed at all neither could they blush O what a condition doth sin bring to Monica the mother of Austin at first sipped a little wine after dranke off a little more in time whole cups and at last it came to drunkennesse
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
goes on by degrees in his wrath against a people he did not accomplish his anger and fury at first he began with lesser judgements but at last came up to a perfection before he had whipt them with scourges now hee would do it with Scorpions he had formerly done much vexed them with wars famine plague but never laid waste their city ruin'd their Temple scattered them into the four winds as now he would do hee had in times past corrected them like a father he would now execute them like a Judge the drops of his wrath had done no good now they should have the full vials all the wrath conceived against them should be inflicted accomplished 2. That wrath let out against a sinfull people oft times lies long upon them I will cause my fury to rest upon them they were 70. yeers under Gods displeasure in Babylon Gods wrath hath been upon the Jews that rejected the Gospel these 1600. yeers they would not be under the blessing of Christ they are under the curse of God his wrath abides upon them Gods anger and fury hath rested upon Germany above twenty yeers these kingdomes of Ireland and England are under it fervent prayer is requisite that God would remove his wrath and not let it rest upon us It 's a dreadfull thing to have settled plague or war amongst us The Barons wars in King John's Henry the third's and Edward the second 's dayes made sad times Gods wrath rested then for a long season upon this kingdome the choycest blood of it was let out and it brought a deplorable condition Let us repent and reform that wrath may not rest upon the kingdome and let us believe that wrath may not abide upon us John 3.36 He that believes not the wrath of God abideth on him man came into the world a childe of wrath an heir of wrath Christ is a remedy propounded for removall of that wrath if men believe not the wrath of God abides still on them goes along with them and will eternally sink them 3. God takes pleasure in executing judgement in accomplishing his wrath and causing his fury to rest upon impenitent and incurable sinners he will be comforted in it Prov. 1.26 I will laugh at your calamity God would bring calamities upon them just judgements for the setting at naught his counsels refusing his reproofs and rejoyce in them for as judgements are satisfaction to divine justice they are delightfull unto God Isa 30.32 in every place where the grounded staffe shall passe which the Lord shall lay upon him it shall be with Tabrets and Harps when God should destroy the Babylonians and Assyrians it should be with delight which the Tabrets and Harps expresse which were musicall Instruments used in wars and victories Exod. 15.20 And when God executed judgement upon spirituall Babylon Rev. 18.20 it was with joy therefore the Spirit of God calls for it Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you and himself on her also which was a comfort and ease a delight to God hence judgements in Scripture are term'd his pleasure Isa 46.10 11. I will do all my pleasure Calling a ravenous bird from the East and Chap. 48.14 Hee will do his pleasure on Babylon 4. The Word of God may be preached among a people and they through ignorance and malice not know it nor entertain it they shall know that I the Lord have spoken it they conceived not that it was the word of God which the Prophets delivered they thought them to be no more then other men and their word humane and therefore sleighted it there was much affected ignorance in them Isa 27.11 it 's a people of no understanding Jer. 4.22 My people are foolish they have not known me and as many were blind so many were malicious against the Prophets and their messages they brought from God Jer. 44.16 As for the words which thou hast spoken in the name of the Lord wee will not hearken unto thee but wee will do whatsoever thing goeth forth of our own mouth Christ came and preached to his own and they received him not they neither knew him nor his doctrine or if they did they maliciously rejected both 5. That wicked men shall be convinced and left without excuse they shall know that I the Lord have spoken they eyed men and not me they deem'd it mans voyce not heavens but they shall find that it was the voyce of God amongst them and what can men say when God hath spoken and hath not been hearkened unto every mouth will then be stopt they would not know but they shall know they would not own my truths but they shall feel my judgements and when they are upon them then will they remember the Prophets and their words which will be as burning coals in their bosomes then they will see what desperate revolts they have made from God how they are besieged with his power and cannot escape the stroke thereof when men shall see it 's the infinite great and glorious God that they have sleighted in the Prophets in the Ordinances then they will be struck dumb and fall under the wrath of that God 6. God will justifie his servants in their zealous labors for him They shall know that I have spoken it in my zeal it 's God speaks in the Prophets it 's his zeal they expresse let men be zealous against sin the iniquities of the times they are counted mad fiery fellows troublers of Israel seditious factious c. Paul was a zealous man and not only Festus an Heathen counted him mad Act. 26.24 but even the Christian Corinthians 2 Cor. 5.13 thought him besides himself and such conceits had the people of Christ who was a man of zeal they thought him too hot that his zeal was beyond his judgement Mar. 3.21 they plainly said he was besides himself Michal scoft at David as one of the fools for his zeal Let the world passe what censure it will upon Gods Ministers God will justifie those who are sincerely zealous and count their zeal his zeal 7. That the Lord is intense and will not recall his indignation when he deals with unfaithfull covenant-breaking persons as in Gods zeal there is intense love towards his Church when God promises mercy to his people it 's seal'd with this The zeal of the Lord of Hosts shall do it 2 King 19.31 so here is intense hatred wrath against his enemies therefore God beats them off from their own inventions in the second command by this consideration that he is a jealous God and his jealousie extensive to the 4th generation and Deut. 32.22 saith God A fire is kindled in mine anger and shall burn unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountains and what 's the reason of this indignation it's given in vers 21. they have moved me to jealousie with that which is not
all the Prophets in Canaan 2 Chro. 36.15 16. The Lord God sent to them by his Messengers because hee had compassion on them but they mocked the Messengers of GOD despised his Word and misused his Prophets untill the wrath of the Lord arose and there was no remedy or healing God saw nothing would do them good but that they must be ruin'd by warer be thrown into captivity and buiried in Babylon yet such was the compassion and goodnesse of God that hee gives them a Prophet here to try them what they would do whether they would heare and learn righteousnesse God will not be overcome with mans evill but will overcome evill with good when the Jewes had taken Christ the heire and put him to death yet hee being risen powres out his Spirit upon the Apostles and gives them both to Jewes and Gentiles and Peter at a Sermon converted some of those that had washt their hands in his blood when God will nothing shall hinder his mercy and kindnesse hee will give the choysest Ministers to the corruptest people 3. That sinners in time come to a heighth and perfection of sinning they were not only a rebellious house but a house of rebellion when it comes to the abstract once it 's at the heighth as there is a going on in Gods ways to perfection Heb. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is in sins wayes James tels us of sin finished perfected Chap. 1.15 Hence Eccles 8.11 mention is made of hearts fully set to do evill and Jerem. 3.5 Judah is said to speak and do evill as shee could and Israel sins are call'd mighty sins Amos 5.12 Fortia peccata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall is bony sins as men when their bones are come to their full growth are strong and men of might so is it in sinning when sins are come to their full growth then are they mighty sins the like is that in Jer. 44.16 17. As for the word thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do whatsoever thing goeth out of our own mouth to burn incense to the Queen of Heaven and to powre out drink-offerings unto her as wee have done wee and our fathers our Kings and our Princes c. this was the sin of Judah her whole heart and will was in it and Israel was not behind Hos 2.5 I will go after my lovers that gave me my bread and my water my wooll and my flax mine oyle and my drink they sinned with greedinesse as they in Ephes 4.19 which sets out the greatnesse of their sin The Scripture calls such sinners sons of Belial Judg. 19.22 Sons of Belial beset the house round about where the Levite and his Concubine were in the old mans house at Gibeah they got her and forced her to death these were sons of Belial indeed without profit as some interpret the word without yoke as others that is lawlesse rebellious men men of wickednesse given to wickednesse as Hophni and Phineas 1 Sam. 2.12 such as Christ will have nothing to do with 2 Cor. 6.15 unlesse it be to destroy them 4. That sin is an imbittering thing the house of rebellion may be turn'd the house of bitternesse that deals bitterly with me and imbitters my Spirit against them Hos 12.14 Ephraim provoked him to anger most bitterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccata sunt amaritudines Dei O iniquitas Peccati quae suavitatem Dei in amaritudinem convertit with bitternesses Ephraim sins were sins full of bitternesse they turn Gods sweetnesse into bitternesse his patience into wrath his bowels into wormwood if any thing can sadden divine nature and imbitter the same it 's sin What a bitter thing is it that God should be thrust out of his Throne and Temple and an Idoll set up What a bitter thing that the heart and conscience which is the seat of God should be the habitation of lusts and Devils when God sees this it doth much imbitter his Spirit When Christ hung upon the Crosse they gave him gall and vineger to drink which was a bitter provocation and when wee sin wee give God and Christ pure gall to drink Lam. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words there are The Lord is righteous for I have rebell'd against his Commandment the Hebrew is otherwise because I have made bitter his mouth I have given him gall and wormwood to drink a cup of rebellion and disobedience he is righteous in these bitter afflictions because I have imbittered his mouth and Spirit with my bitter sins Felle amaritudine propinare Deo God is all love sweetnesse mercy and would not afflict and deal bitterly with us if wee did not drinke to him in gall provoke him by our sins to it Hos 13.16 Samaria shall become desolate for shee hath rebelled against God the Vulgar is Quoniam ad amaritudinem concitavit Deum suum because shee hath stirred up God to bitternesse and hee will deal as bitterly by her they shall fall by the sword saith God their Infants shall be dashed in pieces and their women with child shall be ript up Here was great bitternesse wee think but it 's nothing to the bitternesse of our sins our sins crosse Gods will darken his glory murthered his Son grieve vex his Spirit deface his work and burthen him daily There is a double bitternesse considerable about sin the bitternesse in sin and that for sin this last God never tastes but all man-kind hath and shall taste feares sorrows troubles sicknesse death c. but the other bitternesse in sin God alwayes tastes it Deut. 32.32 their grapes are grapes of gall their clusters are bitter both their works and worship are bitter there is hypocrisie and superstition in them there cannot be the least dram of Gall in any thing his people do especially in worship but the Lord tastes it and distastes it our mouths are so out of relish that wee finde sweet in sin which is gall wormwood yea bitternesse it self Job 20.12 13 14. Though wickednesse be sweet in his mouth hee hides it under his tongue keeps it and will not forsake it yet his meat in his bowells is turned it is the gall of Asp◠within him It 's a metaphor from a man given to his appetite who meeting with some sweet pleasing morsell keeps it long in his mouth sucks out the sweet delights his sense with it Quod palatum oblectavit viscera d srumpit and lets it not go down too quickly but when it 's down it proves a poysoned bit and though it pleased his palate yet it torments his bowels so sin in most mens mouths in their fancies and to their senses is sweet and they roll it up and down in their thoughts and delight themselves in a conceited pleasure of it but there is the gall of Asps in it the bitternesse of death and Solomon who had
found sweetnesse in the wayes of the flesh at last felt and acknowledged the bitternesse in sin and in that sin Eccles 7.26 I finde more bitter then death the woman whose heart is snares and nets Prov. 5.4 her end is bitter as wormwood The bitternesse in sin will be tasted at one time or other Jer. 2.19 It is an evill thing and bitter that thou hast forsaken the Lord thy God 5. A rebellious people grow worse by the means of grace let them heare the Word or have it tendred to them they are more obstinate opposite then before the point rises thus Whether they will heare or no for they are a rebellious house they will not heare they will not receive thee nor thy message but out of their old malice and rebellious dispositions they will be the worse for a Prophet sent unto them more hardned they will be against thee thy person thy Doctrine thy conversation thy calling they will quarrell and question all Jer. 44.16 17. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do what ever thing goeth out of our own mouth they were the worse for the Prophet Facier do sacâ—emus is the Hebrew more obstinate and set against him and the truths hee delivered in doing wee will do since thou hast spoken to the contrary we are more resolved and set upon it When Christ the great Prophet was sent unto the Jewes did they not grow more hard vile and opposite to him and his Doctrine did they not question his calling and quarrell at his conversation Luke 4.18 when Christ had told them that the Spirit was upon him and that hee was sent to preach the Gospel Deliverance Liberty the acceptable yeere and spake so as that they wondred at the gracious words proceeded out of his mouth yet in the 28th verse it 's said All they that were 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 Christ was a Nazaren and yet thus would the Nazarenites have served their Prophet their Messiah their own Citizen they would have thrown him down and broke his neck and bones together which made Ambrose say Est pejor magistro Discipulorum haeredâ—tas Ambr. That these men were worse then the devill because when hee had Christ upon the top of the pinacle hee offered not to throw him down but said Throw thy self down but these would have thrown him down with their own hands wicked men storm and rage against Christ his Doctrine and doings Luke 6.11 when hee had confuted their corrupt opinions about the Sabbath and heal'd the man with the withered hand it 's said They were filled with madnesse and communed one with another what they might do to Jesus you may see how the words of Christ ripened their corruptions the Gospel is like the Sun which ripens weeds as well as corn crabs as well as good fruit the vine of Sodome as well as the vine of Sibnah Deut. 32.32 Isa 16.8 and the Vineyards of Timnah amongst the Philistines Judg. 14.5 as the Vineyards of Engedi among the Israelites Can. 1.14 And so the Word of God and Gospel of Christ ripens the corruptions of the rebellious as well as the graces of the regenerate Judas treason the Pharisees hypocrisie are ripened by the Word as well John's love and Nathaniels sincerity in the hottest countreys are the rankest poyson the most venimous Serpents and in England which is zona torrida for the means of Grace is the bitterest enmity to godlinesse here are the rankest Serpents that ever lived 6. That God will leave wicked men without excuse it 's Gods intention they shall never be able to challenge mee nor to justifie themselves Gods primary intentions where hee sends Prophets and meanes of grace are the good of his elect their comfort sanctification and salvation but his secondary intentions are the inexcusablenesse of the wicked and their just damnation Hence is it that the Apostle saith wee are the savour of life unto life and the savour of death unto death 2 Cor. 2.16 There is a sort of men that the Gospel is a sweet savour unto they smell life in it and it revives them it works unto life and these are the elect ones but there is another sort that the Gospel is a favour of death unto they smel death in it and find deadly effects from it they are hardned worsned imbittered and so it works unto death it 's like a strong Sent that kills immediatly and those it proves so unto are the reprobate the lost whose mindes the God of this world hath blinded 2 Cor. 4.4 Christ also tels us Joh. 9.39 For judgement I am come into this world that they which see not might see and that they which see might bt made blinde his first aim was at those under election to do them good to make them see the secondary end and aim was to make others blind that is such as were in a reprobate condition when God sends his Word to any place it shall and must prosper in the thing whereunto hee sends it Isa 55.11 be it to win and draw or to harden and make inexcusable see Isa 6.9 10. Go and tell this people Heare ye indeed but understand not see ye but perceive not make the heart of this people fat make their eares heavie and shut their eyes c. And this Scripture is six times in the new Testament repeated intimating that as people are hardened under the meanes so they are inexcusable having had the means and it 's a dreadfull condition to have Law or Gospel Prophets or Apostles and not to thrive by them Christ pronounces a woe to the Cities Matth. 11. that had the means of Grace and mighty works done in them and repented not he tells them it shall be more tolerable for Sodome then for them at the day of judgement cursed Sodomites that were destroyd with so dreadfull a judgement from heaven shall find more favour at the day of judgement and more ease in hell after that day then any that have had the Gospel and means of grace and not profited by them let us learn to tremble at the Word of God heare it as the Word of God as that Word shall judge us and receive the truths of God with love lest otherwise God sends us strong delusions and we be damn'd for not being the truth 7. Wicked men shall one day be awakened and see what mercy what means offers of grace they have refused and sleighted they shall know that there hath been a Prophet amongst them the time shall come that they shall see and feel that I was neer that my Word was among them that salvation was at their dores they shall finde mee a severe Judge that would not
will not heare God himself They will not hearken unto me though there be infinite equity in it that they should give me their eares hearts all their strength and intentions for I have created them of nothing redeemed them being worse then nothing I have prepared eternall mansions in the heavens for them that do heare me I speak the words of Wisdome and Life I aim at their good and comfort in all that I speak yet they will not heare mee Here is the strength and perfection of stubbornnesse a childe not to heare its parents a people not to heare their Minister subjects not to heare their Prince is thought bad enough but children people subjects not to heare their God is the height of iniquity And because they will not heare Christ therefore they will not heare his Messengers but despise persecute and murther them and that because he sends them Joh. 15.21 All these things will they do unto you for my name sake 3. Corruption lies not only hid in the heart of sinners but breaks out in an impudent manner they are impudent and hard-hearted there is stoninesse within and impudency without 4. Sin is of a spreading infectious nature the whole house of Israel are impudent and hard-hearted the one corrupted another as it 's in a bunch of grapes if one be corrupt it will corrupt its neighbour and that another till they be all alike so was it here one infected another till the whole house was so it 's like the leprosie in a garment or house that spreads through all Gen. 6.12 All flesh had corrupted its way upon the earth From the 8th and 9th Verses observe 1. That the Ministers of God must look for opposition in their way their face and foreheads were against the Prophet they would be like beasts that use to push with their horns and heads 1 Cor. 16.4 There is an effectuall dore opened unto me and there are many adversaries when God opens to his Ministers a dore of hope to do good there presently appeares many adversaries to shut that dore again and so to take away the hope and opportunity of doing good it was at Ephesus and there hee met and fought with beasts in the race of his Ministery he met with Hymeneus Alexander and Demetrius that opposed him John met with a Diâ—trâ—phes and wee must looke for many such 2. Divine vertue and and assistance doth accompany a Divine Call I have made thy face strong against their faces I call'd thee and strengthened thee the Hebrew is I give thee a face strong I do and will inable thee with spirit and audacity to out-face them In Matth. 28. ult Go preach and lo I am with you to the end of the world he sends them and seconds them hee calls them and incourages them I am with you peculiari assistentia by my grace strength comfort direction spirit those that are call'd of Christ and sent of him therefore may with comfort expect the help of Christ to go through the work he hath put them in Paul when sent to the Corinthians he came in demonstration of the Spirit and power 1 Cor. 2.4 And in Col. 2.29 he saith The working of grace was mighty in him in power and efficacy wee are lost discouraged at the greatnesse and difficulty of the work Who is sufficient for these things said Paul but when he look'd at Christ he said I can do all things through Christ that strengtheneth mee and if we would look more at him and lean upon him wee should do more Non militat propriis viribus sed armatur coelesti virtute and do better if thoughts of our weaknesse of the work of our oppositions and enemies sink us Christ gives balm spirit and a face to out-face all a Minister doth not warfare in his own strength but is arm'd from above 3. What ever Ministers have it 's given if they be indued with the Spirit wisdome liberty of speech courage or any other excellency it 's that the Lord Christ bestowes upon them I have made thee so and so Let not us be lift up our Master Christ had in him all the treasures of Wisdome the Spirit above measure he was full of grace and truth did more then all his fame was great and yet he was humble and bade us learn of him he did not sleight or despise men of mean talents and infinitly beneath himself but acknowledged the least good was in any and incouraged it his steps should wee follow and not swell with a conceit of worth nor with reality of parts and excellencies it 's the practice of too many to sleight others and build up themselves by their ruines but this is a worldly and wicked practice never taught by Christ his Doctrine is Let each esteem others better then themselves Look not every man on his own things but on the things of others Phil. 2.3 4. it's injury and indignity to Christ not to reverence and esteem his graces and gifts in others Bernard tells of one who beweiling his own condition said he saw thirty vertues in another whereof he had not one in himself and perhaps saith Bernard of all his thirty he had not one like this mans humility this grace is the glory of a Christian and especially of a Minister pride is for Prelates and humility for Prophets God brooks not pride in any least of all in his Messengers Christs Disciples had a tincture of it their thoughts were aspiring who should be greatest but he sets a child before them and tells them who is greatest not he that hath the strongest head the best notions doth the most service but he is the most humble he is the most high humility is so valued of God that he likes it in malefactis rather then pride in recte factis a man that is innocent and proud is lesse in Gods eye then he that is guilty and humble let us rather minde the good in others to honour them and maintain love then that is in our selves to lift us up and make us sleight others 4. Christ puts insuperable vertue and strength into his servants such as the powers of darknesse and the world cannot prevail against I have made thy face strong against their faces as an Adamant as a rock let the winds waters flouds blow wash beat they prevail not against the Adamant the Rock they are res indomabiles so is the power vertue and grace of Christ in the heart and head of a faithfull Minister reproach and derision put Jeremiah to it had almost silenc'd him I will preach no more Jer. 20.9 but his Word was as a burning fire shut up in my bones and I was weary with forbearing and I could not stay there was vertue within which would out and act God had told them that they should fight against him but not prevail Jer. 15.20 Luke 21.15 Christ tells his Disciples hee will give them a mouth and wisdome which all their adversaries should not
son hee is of his seed family kingdome acted by his counsell and spirit it 's his trade to sin as it 's the Devils and this trade he delights in and followes a godly man hath given it over 1 John 3.8 Hee that hath this hope purifies himself and then followes Hee that commits sin and it 's in opposition to him that purifies himself from sin he is a man that minds not holinesse Besides this Joh. 8.34 He that commits sin is the servant of sin where sin reigns and its counsels lawes commands are obeyed by men there is the commission of sin it 's a ready a willing obedience to commit sin Rom. in Joh. is magnopere delectari peccato to have a mans will and heart in it when a mans thoughts counsels meditations purposes lie that way and he is given to that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sin-maker one that is an Artist a work-man such the Prophets speaks of Jer. 4.22 They are wise to do evill Ezek. 21.31 skilfull to destroy some are bunglers in that work others take pleasure in it and set it off better That in Rom. 13.14 Make no provisions for the flesh to fulfill the lusts thereof men love to provide for their families their wives and little ones and when they do so they make provision and so men love to provide for the flesh and lusts of it and then they make sin or commit sin There be three expressions in Scripture about sin which give us light in this point 1. Nomos hamartias the law of sin Rom. 7.23 2. Hodos the way of sin Matth. 7.13 3. Apotelesma the perfection of sin Jam. 1.15 When a man subjects to the law of sin chooses and walks in the way of sin and brings sin to a perfection then doth he commit sin And I lay a stumbling block before him The Hebrew is and I give a stumbling block before his face Miâ—sol comes of Cachal to dash against to offend to fall and a stumbling block is that a man dasheth his foot against is offended at and falls by the same with scandalum the bridge in a trap which when Vermine or wilde beasts touch they are taken so that to lay a stumbling block in a mans way is to trap him destroy him This phrase of Gods laying a stumbling block before him seems very harsh therefore some Fathers think the word stumbling black is not here put in an ill sense as tending to his destruction that turns from his righteousnesse but that it proceeds from favour not hatred When a just man goeth out from God God will crosse him in his sinfull way not let him thrive in it but cast in something contrary to his expectation and intention whereby he may come to see his error and be reduced according to that in Hos 2.6 7. Theod. thinks God will set hell before him and therefore he renders it Barathrum I will lay hell before him as if God would present the terrors of hell and state of the damned to him to make him consider and return to his former righteousnesse But this sense of the Fathers coheres not with what followes hee shall die this stumbling block is in order unto his death it was the watchmans part to propound heaven hell all arguments possible to do him good else he should die Some other Expositors would have it to be meant of punishment that God would punish such a sinner by some act of his make him smart repent and so to live therefore the Septuag render it Basanon torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God would afflict his body or conscience and if it be taken in this sense then you must cary it further God would punish him not in a saving but a destroying way and therefore this stumbling block comes not from love but revenging justice I conceive Gods laying a stumbling block is to be taken for the punishment of sin past and an occasion of sin future the righteous man having turn'd from his righteousnesse God might lay aside that peculiar care and providence which he exercised formerly towards that man hee may take away those means and helps should preserve from stumbling let him go on in just judgement for his deserting him and not recall him but turn all things into snares and stumblings unto him whereby corruptions are ripened and destruction is hastened Psal 69.22 Let their table become a snare before them and that should be for their welfare let it become a trap when God in his justice once orders it so that mens tables that is all their comforts do turn to their ruine then he laies stumbling blocks before them Neither is God the author of sin but the avenger of it by denying assistance propounding objects and exciting affections God may be said to â—ay stumbling blocks but he never infuses any corruption and so that in James God tempts no man Chap. 1. 13. is to be understood Gregory saith this laying a stumbling block Est nequâ—quam ad pecoandum premere sed nâ—lle a peccato liberare he is not the cause of any mans sin the occasion hee may be without sin A man may lay mony to try his servant God takes away estates from men gives peace to the wicked true hee laies before them outward occasions 2 Sam. 16.21 22. he gives Satan leave to tempt and seduce them 2 King 22.22 when they are out of his way hee carries them forward in their own evill way Psal 105.25 and this he doth in justice punishing one sin with the occasion or commission of another hence hee is said to adde iniquity to their iniquity Psal 69.27 to send them strong delusions or as the words are the efficacy or activity of errour 2 Thes 2.11 to give up to uncleannesse to vile affections to a reprobate sense Rom. 1.24 26 28. God finds sin in man and may draw it out without sin there is survitas in Rosa foetar in cadavere the Sun by his beams drawes forth the one and the other and without fault His righteosness shall not be remembred Men may remember it but God will not hee will have no regard to what is done to reward it his righteousnesse shall not be set against his iniquities to keep off punishments his righteousness shall be as filthy rags Isa 64.6 in the eyes of God When God pardons the sins of his people he blots them out and remembers them no more Isa 43.25 So when God deals with a man degenerates hee blots out his righteousnesse and remembreth it no more it is as if it had never been it neither profits him unto life nor frees him from death Ezek. 18.22 When a wicked man turns away from his sins they shall not be mentioned unto him that is they shall no way hurt him hee shall not heare of them nor see them any more and the righteous man that leaves his righteousnesse shall neither heare nor see it any more Aquinas hath a question Vtrum opera virtutum in
let that be the prayer of such which you find Psal 79.8 O remember not against us former iniquities Let thy tender mercies speedily prevent us for wee are brought low and take heed of sinning for the future against God for be sure your sin will find you out Numb 32.23 and be thorns not in your flesh but in your consciences old sins will be old Serpents sting unto death Isa 10.3 What will you do in the day of visitation Ezek. 22.14 Can thine heart indure or can thine hanâ—s be strong in the dayes that I shall deal with thee 3. Such is the nature of States and Churches that falling into sinfull wayes they seldome return but proceed adding sin to sin filling up the measure of their iniquities Ieroboam makes a rent layes a foundation in Idolatrous practices and the House of Israel continue in that way three hundred and ninetie yeers not one king of Israel right Solomon he goes out by the inticing of his wives to false worship he corrupts Iudah leavens it w th Idolatry and not all the good Kings in Iudah could get out that leaven again perfectly if there were a stop of Idolatrous passages made in one Kings raign there was liberty granted in anothers Idolatry and other sins so abounded in Ahaz Manasses and Zedekiah's dayes that the Lord was weary of them and not quiet till he had rejected them And this is not only so in States and Churches but also in particular cases if men fall into any way of wickednesse so corrupt is nature so prone unto sin that it persists unto its own perdition rather then returns to its own salvation it must be a mercifull and powerfull hand of God that reduceth a straying sinner much more a straying State 4. That length of time is no good plea for errors false worship sinfull customes and practices they could plead hundreds of yeeres for their high places Calves Samaritan Rites Altars Priests c. yet antiquity would not exempt them from guilt and punishment he must bear the iniquity of the House of Israel they had sinned in the direction use and retention of these and God had visited and would yet visit more for them what if wee have had Prelacy and Popery Ceremonies and Superstitious Rites among us hundreds of yeers they are plants not of Gods planting and through age so rotten that they need plucking up and it will be his honour whose shoulder and strength is imployed that way 5. The Lord shewes more favour to his sinning great sins then he doth to others that are not his the House of Israel hath the left side is Loammi none of Gods people and therefore utterly rejected sent into captivity and return not the House of Iudah hath the right side God would shew them favour in their captivity and return them after seventy yeers correction in Babylon Gods carriage towards his is different from that towards others Psal 89.30 31 32 33. If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him here God took not away loving kindnesse utterly from Iudah sending her into captivity but it was utterly taken from Israel if the one be whipt with rods the other is whipt with scorpions Saul he sins in offering sacrifice 1 Sam. 13. in sparing Agag 1 Sam. 15. David he sins in the defilement of Bathsheba in the murthering of Vriah 2 Sam. 11. in numbring of the people 2 Sam. 24. Solomon he sins in hearkening to his wives in falling to Idolatry yet God dealt not with David or Solomon whose sins were greater then Sauls as he did with Saul thy kingdome shall not continue saith Samuel and the Lord hath rejected thee from being king and it repented God that he had set up Saul to be King 1 Sam. 15.11 and he dealt severely with him he would not answer him in his straits but cut him off by the Philistims and his own sword so that he and his were broken in pieces and rooted out by the wrath of God but David and Solomon were chastised with the rods of men 2 Sam. 7.14 and see what followeth in the next verse My mercy shall not depart from him meaning Solomon when he committed iniquity I took it from Saul whom I put away from before me God proceeds otherwise with wicked men then he doth with his children there is much love in all their afflictions and meer wrath in all the wickeds sufferings Peters sin in denying Christ was greater then Ananias and Saphira's in denying a portion of their goods and almost parallel with Iudas's yet he hath a gracious aspect from Christ fetching penitent tears from his heart when the others are smitten with strokes of death 6. The instruments God uses in the execution of his judgments shall be resolute ready and active Set thy face toward the siege and thine arm shall be uncovered and thou shalt prophesie The Chaldeans were resolute upon the siege came fitted every way to it and were active in the work Hab. 1.8 9 10. They shall flee as the Eagle hasteth to eat They shall gather the captivity as the sand They shall deride every strong hold for they shall heap up dust and take it When God will have any notable work done he raiseth up instruments for it 7. Gods power and providence over-rules secondary agents so that they shall execute his pleasure and not disappoint it God laid bands upon the Prophet and he could turn no way till he had accomplished the dayes of the siege and when the King of Babylon and his forces were come to the work God held them to it and executed his judgements by them Pilate would have quit his hands of Christs death but he was to be an instrument together with Iudas and others and they did what the hand and counsell of God determined to be done Act. 4.28 Moses would have declined the work of bringing out the Israelites from Egypt and bringing in of judgements upon the Egyptians but God ordered and over-rul'd his spirit VER 9 10 11 c. Take thou also unto thee the wheat and barley and beans and lentiles and millet and fitches and put them in one vessell and make thee bread thereof according to the number of the dayes that thou shalt lie upon thy side three hundred and ninety dayes shalt thou eat thereof 10. And thy meat which thou shalt eat shall be by weight twenty shekels a day from time to time shalt thou eat it 11. Thou shalt also drink water by measure the sixt part of an Hin from time to time shalt thou drink 12. And thou shalt eat it as barley cakes and thou shalt bake it with dung that cometh out of man in their sight 13. And the Lord said Even thus shall the children of Israel eat their defiled
ordinarily grow great censurers and condemn those parties that are under them to be the greatest sinners of all others Take heed of this If you will draw such conclusions as these the hand of God is upon such in such a place there is the plague there is the sword cutting them off they are carried out of their countrey into captivity there they are imprisoned there they are held in great bondage surely these are none of Gods people these are naught vile persons reprobates If you will judge thus you will condemn the generation of the righteous For Ezekiel Daniel Mordecai the three Children and many others very godly were in the captivity as well as those that were very wicked such conclusions must not be drawn from the sufferings of the Saints you know the Prophets and Apostles met with very hard measure while they were in the world they were whipped stocked imprisoned stoned sawn asunder tempted tormented slain with the sword and evill intreated every where and if you should measure their condition by their afflictions condemnation must be their portion and they must be in the catalogue of delinquents Have not some in our dayes been slayed roasted alive cut in pieces thrown into the river have not their houses and many in them been burnt together in Ireland Have there not been cruell and desperate things done Ireland now is full of blood sculs and graves shall we say they are the greatest sinners that have suffered such great things When Pilate had mingled the blood of some of the Galileans with their sacrifices there were those that presently thought them greater sinners then the rest but Christ hath taught them and us Luke 13. what use to make of judgements upon others not to censure them but to repent our selves Except you repent you shall all likewise perish think not that they are greater sinners then others think not now that the Jewes in Babylon are greater sinners then all others think not those in Ireland are greater sinners then your selves If hee be a wicked man that meets with great afflictions then Christ must be the wickedest man that ever was for he was vir doloris a man of sorrows and had the greatest affliction that ever befell any As it was no argument of Zedekiah his goodnesse who at this time was in Jerusalem drank wine in bowles and had a great deal of felicity so it was no argument of Ezekiels guiltinesse and sinfulnesse that he was in a strange land in Chaldea among the captives by the river Chebar Paul when he was at the barre with Iron fetters about his heels was a better man then Agrippa with his Crown on his head and his Scepter in his hand and sitting in judgement to condemn him Dan. 9. Daniel in his captivity is said to be a man of desires a man that God tooke great delight in when Jeconiah a King and dwelling at Jerusalem is a despised broken Idol a vessell in which there is no pleasure Jer. 22.28 Those that are in great affliction may be greatly beloved when those who are in great prosperity may be greatly hated Vse That the wicked fare the better for the godly There were many godly now in captivitie as well as there were many wicked ones and because of the godly that were there God powreth out the Spirit of prophecy upon Ezekiel and by that means the very wicked come to have the benefit of his prophecy and partake of his visions Many wicked ones have a share in the publique duties of Gods worship when the godly meet together in those Exercises Ezekiel in Chap. 33.32 is said to be unto them as a sweet song of one that hath a pleasant voice and can play well on an instrument he was a sweet song to sweeten their bitter captivitie Joseph being in Potiphars house bringeth a blessing and Jacob in Labans family increaseth the stock of his Master and Joseph in Egypt saveth the Egyptians and almost the whole world Godly men and women are great advantages to the wicked how ever they hunch and punch at them Were the godly once out of the world God would soon put fire to the foure quarters thereof and the wicked should presently feele it Which was the fifth yeare of King Jehojachins captivitie Touching Jehojachin there are many things remarkeable As 1. In 2 Chron. 36.9 it is said that he was eight yeares old when he began to reigne and in 2 King 24.8 it is said he was eighteene yeares old when he began to reigne Here seems to be a great difference in the Scripture hardly to be reconciled and it hath puzled many This difference is thus reconciled The Kings of Iudah when they were in imminent danger did use to declare their sonnes to be their successors and so Iehojakim the father of this Iehojachin being beset by Nebuchadnezzar about the second or third yeare of his reigne did declare his sonne Iehojachin to be his successor Now in the book of Chronicles he speaks of the time from the first declaration which was about the eight yeare of Iehojachins age and the booke of the Kings mentions the time when he came to reigne alone and reckons from thence For Iehojakim reigned divers yeares after his sonne was declared to be King and reigned with his Father So that the one book speaks of the time he reigned with his Father the other of the time that he reigned alone in the Throne 2. It is remarkable touching Iehojachin that he had other names As 1 Chron. 3.16 he is called Ieconiah and Ier. 22.24 in disgrace Coniah He was a wicked King and God cut off the first part of his name a sad presage that ere long he would cut him off Evill Kings who have had Gods name joyned with theirs when they have rent themselves from Gods commands and worship he hath cut off his name from theirs and taken mercy and peace from them This you shall see in Eliakim he was a wicked King and in 1 Chron. 3.15 he is called Ioakim El that signifieth God and was joyned to his name is taken away God would not suffer his name to be joyned with the name of so wicked a King any longer So here in Ieconiah Iah which is one of the names of God is taken away and in hatred and contempt he is called Coniah God was taken from his name and departed from him too When God will honour a man he addes letters of his owne name to theirs As Abram afterward was called Abraham ×” a letter out of Gods name was put into his Gen. 32.28 and so Iacob his name was changed to Israel a Prince of God or one that prevails like a Prince with God When God changeth names in mercy and makes an addition of letters of his own name unto mens Magnae benevolentiae pondus it is an argument of Gods great love of great esteeme and great honour to the partie but it is an argument of disgrace when
God either brands them or detracts from their names Thus God branded Ieroboam Ieroboam the sonne of Nebat that made Israel to sinne and Iudas the Traytor And sometime he detracts from their names as here Ieconiah is called Coniah the beginning and glory of his name is taken away and he was as Coniah signifieth prepared of God prepared of God for vengeance prepared of God for a captivitie for base services prepared of God to be a broken Idoll to be cast out and despised as it is in that 22. of Ieremy 3. This Iehojachin was written childlesse Ier. 22.30 Write this man childlesse A heavy doome to write a man childlesse especially a noble a royall family when children are much desired by all most by Princes that so the Crown may not be alienated Ieconiah is not written childlesse in regard he had not any child for ver 28. it is said Wherefore have they cast out him and his seed He had seed and yet was written childlesse How is that He was as one that had no seed he was deprived of the benefit and comfort of his seed in effect he was a childlesse man because his children were carried into captivitie and none of them did inherit the Kingdome and succeed him in the Throne for it is said ver 30. No man of his seed shall prosper sitting upon the throne of David and ruling any more in Iudah they dyed in captivitie and none of them did sway the Scepter of that Kingdome But there is some objection lying against this For in 1 Chron. 3.17 Salathiel is said to be his sonne and his sonne begotten in captivitie Mat. 1.12 If Salathiel be his sonne and his sonne begotten in captivitie how then is this true that he was written childlesse You must know for answer that this in the 1 Chron. and Mat. 1. is spoken after the legall account for Jeconiah or Jehojachin having been 37. yeares in captivitie as you shall read afterward he had seene the death of his sonnes and daughters his unckles and kindred so that he had none left of his own loynes or any that were very neare unto him to declare to be his successor and to inherit the Crowne therefore having neither sonne brother unckle nor kindred that were neare unto him he was as a man childlesse every way Now Salathiel being his nearest kinsman alive he declareth him to be heire to the Crowne and to succeed him in the royall dignitie according to the order set downe by God in case of the want of issue Numb 27.8 9. c. And now this kinsman in the legall sense is said to be the sonne of Jehojachin that is the successor of Jehojachin not that he was his naturall sonne come out of his loynes for Luk. 3.27 Salathiel was the sonne of Neri according to the naturall line Be it then according to the legall account that Jehojachin was his father yet still it holds good Iehojachin was a man childlesse 4. In this King was ended the glory and royall dignitie of the house of David It is true that Zedekiah reigned some yeares after him but Zedekiah dyed before Iehojachin and in the genealogie of Christ Iehojachin is mentioned not Zedekiah neither is there mention of any more Kings of Iudah after him he was the period of the booke of the Kings and he finished the line of the house of David None out of his loynes nor out of any other loynes did sit upon the Throne till Christ came As for Zerubbabel who was thought to be King and to sit upon the Throne after the captivitie it will appeare he was no King for the learned observe that he was rather a Captain Duke or Leader of the people and was stirred up of God to further and finish the worke of the Temple after which the Rabbins say Zerubbabel returned into Babylon and there dyed But if that be not sufficient to cleare it that he was no King you may observe in Zach. 6.11 that when two Crownes were made neither of them was set upon the head of Zerubbabel but both were set upon the head of Ioshua the sonne of Iosedech the high Priest shewing that all the power was invested in the high Priest and translated from Regall to Pontificall So that Iehojachin was an unprosperous man to lay the glory of the house of David and of his owne in the dust And hence that name is conceived likewise to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 22.11 The name of Shallum which commeth of a word signifies to perfect finish or put an end to a thing because he finished the Kingly government of the hâ—use of David And although some put this name upon Iehoâ—haz the sonne of Iosiah making him that Shallum yet others understand it of Iehojaâ—hin and it is most probable to be him because saith the Text he went forth out of his place and was not to returne thither any more 2 King 24.12 and so did none but Jehojachin who voluntarily yeelded himselfe to Nebuchadnezzar he was that Shallum that put an end to all the Kings of Judah and laid the royall glory in the dust and turned the government to the Priesthood where it continued till Christ came and sate upon the Throne himselfe 5. His captivitie was long and sore 37. yeares was he a prisoner in Babylon as appeares 2 King 25.27 Others had there more libertie they were not imprisoned they had the benefit of the Prophets advantage of all the Ordinances which were amongst them those they had to sweeten their captivitie with many outward comforts whereas Jehojachin lay in prison and was deprived of them his Crowne Throne Scepter Kingdome Countrey all were gone and he is a captive imprisoned A King and a King of Iudah one that had lived so high and been in such glory and great pompe for him to lie in a prison and in a prison in Babylon not a few but twenty almost fortie yeares this is a thing observable in this King and sets forth the constancy of his misery He was one of Josiâ—hs posteritie and it is observ'd that the posteritie of Josiah who were Kings of Iudah in 23. yeares were carried foure times into captivitie whereas Iosiah himselfe enjoyed 31. 2 King 23 34. yeares in peace And it appears thus Iehoahaz his sonne reigned three moneths and then was carried away by Pharaoh Nechoh King of Egypt after him Eliakim or Iehojakim another sonne of Iâ—siah being made King 2 King 24.1 was taken by Nebuchadnezzar twice as some observe and carried to Babylon and then if it were so they were five times in captivitie but howsoever sure we are that in the 11th yeare of his reigne 2 Chron. 36.5 6. Nebuchadnezzar came up against Ierusalem and tooke Iehojakim and bound him in fetters to carry him to Babylon After him Iehojachin whom we are speaking of is set up and reigneth three moneths ten dayes who being young and fearfull yeeldeth himselfe to Nebuchadnezzar that