hearts and cause them to hearken to and honor him they should know him practically do his will they should know him to be faithful in performing his Promises powerful and gratious in doing greater things than they looked for and so should set themselves to serve the Lord. Others knew him by his judgements v. 38. which knowledge produced no real effects in their hearts and lives but these by his mercies and goodnesse which knowledge rested not in their heads but was operative in their hearts and extant in their lives so knowing is to bee taken 1 Chron. 28.9 When I shall bring you into the Land of Israel c. Of these words or not much differing you heard in the 28. vers Though the Land of Israel were a fruitful Land flowing with milk and hony and so it was a great mercy to bee brought in upon that account yet that was not all It was the Land of Promise the inheritance of their fathers and their repossession of it evidenced that they were their children their heires the people of God Obs 1 Experimental knowledge of God affects the heart and makes obedient to his will to worship and honour God which other knowledge doth not What ever knowledge a man hath of God and his waies without this it s a form of knowledge rather than knowledge it self 1 John 2.4 Hee that saith I know him and keepeth not his Commandements is a Lyar and the Truth is not in him that is hee hath no true knowledge of God in him for what hee saith of love ch 5.3 This is the Love of God that wee keep his Commandements that is true of knowledge there is no right knowledge of God if yee keep not his Commandements Hence saith the Lord Isa 1.3 Israel doth not know and Jer. 4.22 ch 8.7 my people know not the judgement of the Lord they had the Law the Prophets yet they did not know and why they did not keep his Commandements Violation of them is an argument men know not God where works of iniquity are committed there the knowledge of God is wanting Hos 5.4 the spirit of whoredomes is in the midst of them and they have not known the Lord and ch 4.1 when there was no truth nor mercy in the Land then there was no knowledge of God in it When men are disobedient to the Commands of God they are ignorant of God in their hearts deny God in their lives what ever knowledge they have of him in their heads you may finde it in holy writ that as those do evil are said not to know God Jer. 9.3 so those that do good are said to know him Jer. 22.16 and pure religion which is the right knowledge of God is put upon doing James 1.27 Daniel therfore tells us that turning from iniquity and so walking in the waies of God is the way to understand truth and so to know God Dan. 9.13 and Christ hath affirmed it that doing is the way to knowing Joh. 7.17 Obs 2 The Goodness mercy and kindnesse of God begets experimental knowledge of him in the hearts of men Yee shall know that I am the Lord when I shall bring you into the land of Israel When God should knock off the Babylonish yoak and replant them in Canaan then their hearts should taste and bee affected with the dealings of God Great mercies had great operations upon them and made deep impressions in them God teaches men by his works experimentall knowledge comes in that way when his word is fulfilled in Promises or threats in mercy or judgement then men come to know God Hee is known by executing of judgement Psal 9.16 and known by his mercies Psal 19.20 21 22. It s one thing to hear of Physick another to feel the workings of it in ones bowels One thing to hear of Wine another to finde the vertue of it in the stomach So it s one thing to hear of God and his mercies another to taste of the loving kindnesse of God in his mercies Psalm 34.8 taste and see that the Lord is good Gods goodnesse had bred experimental knowledge in David and hee could sensibly speak of it and provoke others to partake of what hee had Ver. 43 And there shall yee remember your waies These words wee had in the 16. chap. vers 61. the word remember notes remembring with affection so as to do something thereupon And all your doings wherein ye have been defiled The Septuagint reads the former words with a part of these thus There shal ye remember your waies wherein yee have defiled your selves and leave out these words all your doings but they are in the Hebrâ—w and import their Idolatries and other abominations They corrupted Gods worship fell to Babylonish practises and greatly defiled themselves And ye shall loath your selves in your own sight In the sixth Chapter vers 9. were these words opened where they are thus They shâ—l loath themselves for the evils which they have committed in all their abominations The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Displicebitis vobâ—s Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensi critis Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shal smite their faces Others you shal be displeased and wroth with your selves Symmachus hath it thus you shal be little in your own eyes for all the wickednâ—sses ye have done The meaning of the verse is that they should seriously consider their waies bee ashamed of them truâ—ly repent of them yea so repent as to judge themselves worthy to bee cut off from being Gods People and to be made a curse Obs 1 â—ense of Mercies rather than of Judgements makes sin bitter and leâ—ds unto Repentance Their Captivity and sad things they suffered therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excindere execrari significat saith Maldona did not imbitter their sinne unto them and break their hearts but Gods kindnesse in bringing them out of Babylon into the Land of Israel that prevailed with them when they had received marvellous kindnesse from God then they were marvellously affected greatly ashamed of their waies and loathed themselves Mercies in Sion produced that which judgements in babylon did not Quem vexatio non dat dat beneficentia intellectum Pradus Great mercies bestowed upon great sinners do preach the Doctrine of repentance most effectually convincing them strongly of their unworthy and vile carriages towards the Lord 1 Sam. 24. Davids kindnesse brake the heart of Saul and made him to weep and say Thou art more righteous then I for thou hast rewarded mee good whereas I have rewarded thee evill If humane favour hath such influence into a sinfull heart what hath Divine Moses by his stroaks fetched water out of a Rock David by his kindnesse God somtimes by his judgements humbles men and brings them to repentance but mostly by his mercies The sweet influences of the Gospel have pierced deeper into sinners hearts than the terrours of the Law Obs 2
in their own phansies shifts evasions they have till their iniquity bee discovered and judgement surprizeth them Psalm 36.2 that wretched art they have of putting off the evil day of shifting the threats and judgements of God undoes them and many pretious souls are too well skilled in this wretched art and work of putting off the Promises and Mercies of God from themselves which greatly prejudice their Peace and Comforts and gratifies the enemy of their souls Those make conscience of their waies that desire to bee purged and wait on God in the use of means they lye not under these threats but are under many gratious Promises especially that Psalm 145.19 hee will fulfill the desire of them that fear him Obs 2 Those professe themselves Gods People may bee such sinners as that God resolves their destruction excluding all hope of mercy Jerusalem which was the Lords City and the People of it his had so sinned that God would irrevocably destroy both it and them I the Lord have spoken it it shall come to passe and I will do it I will not go back neither will I spare c. God was fully set upon it and therefore peremptorily cuts off all hope of mercy Jerem. 16.5 I have taken away my peace from this people saith the Lord even loving kindnesse and mercy Asaphti collegi I have gone up and down and gathered up my peace my kindnesses and mercies and carried them away from this people what hope was then left for them both the great and the small shall dye in this land Gods heart was so against them that Moses and Samuel could not incline it towards them if they should intreat for them chap 15.1 and therefore saith God cast them out of my sight I have no pitty no mercy for them Ezek. 9.30 As for mee mine eie shall not spare neither will I have pitty if God would not spare them who would if he would not have pitty on them who could they were hopeless their case was desperate chap. 5.8 11. Behold I am against thee I will not have any pitty Jer. 11.11 I will bring evil upon them which they shall not bee able to escape Obs 3 When God cuts off hope of mercy and brings sinners into a forelorn condition the fault is in their own not the Lords it s their own doings their own waies which bring irrevocable judgements upon them according to thy waies and according to thy doings shall they judge thee thou hast been irrevocable in thy sinnes and I am irrevocable in my judgements thou hast gone on to commit great iniquities and I am going on to execute answerable punishments I could not prevail with thee to desist from sinning and thou shalt not prevail with mee to desist from destroying thou by thine obstinacy madest me without hope of thy amendment and now by my threatnings I have made thee hopelesse of any mercy Jerusalem might thank her self that shee was brought to so desperate a condition Jerem. 13.22 if thou say in thine heart wherefore come these things upon mee why must I bee besiedged why must Plague Famine and Sword devour my Children why must I bee burnt to ashes and have no mercy shewed mee The Answer is for the greatness of thine iniquity and what that iniquity is you have specified cha 16.11 12. they forsook God worshipped other gods walked after the imaginations of their own hearts and did worse than their fathers they sinned till there was no remedy 2 Chron. 36.16 Jerusalem with her children provoked God so that his glory his Truth his Name his Prophets must have suffered if they had been spared therefore the Lions roared upon Israel yelled and made his Land waste when his Cities were burnt and without inhabitant what said God Jerem. 2.15.17 hast thou not procured this unto thy self in that thou hast forsaken God Vers 15. Also the word of the Lord came unto me saying 16 Sonne of man behold I take away from thee the desire of thine eyes with a stroak yet neither shalt thou mourn nor weep neither shall thy tears run down 17 Forbear to cry make no mourning for the dead bind the tire of thine head upon thee and put on thy shooes upon thy feet and cover not thy lips and eat not the bread of men 18 So I spake unto the People in the morning and at even my wife dyed and I did in the morning as I was commanded The second general Part of the Chapter begins here being a Prophesy declaring the destruction of Temple and City represented under the Type of the suddain death of Ezekiels wife This Type is in the words read the interpretation is in the words following The parts of these verses are 1 The Divine Authority for this Type and for what is commanded and done thereupon v. 15. 2 The Narration of the Type ver 16. Son of man behold I take away from thee the desire c. 3 Several Commands laid upon the Prophet v. 16 17. 4 The Execution of the Type v. 18. 15 The word of the Lord came unto me The false Prophets ran when they were not sent and spake when they had no word but Ezekiel was sent cha 2.3 and hee had a word from God when hee spake hee durst not bee the mouth of God to others untill the Lord had opened his mouth to him the spirit of Prophesy brought the word to him and then moved him to utter it to others 16 Son of Man Hee saith not man of God or Sonne of God but Son of Adam for so the Original is that is son of him was made of the earth that had an earthly beginning Ezekiel thou art a weak worthlesse Creature that ere long must away to the earth from whence thou camest see thy heart do not swell with the Prophetical honour I have put upon thee the many appearances of my spirit unto thee nor bee thou refractary that I put thee upon hard services or command thee hard things when thy Father Adam disobeyed mee I turned him out of Paradise obey therefore my voice and do what I command thee therein shalt thou show thy self a Sonne of God Behold I take away from thee the desire of thine eyes By Desire of thine eyes is meant Ezekiels wife v. 18. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desires of thine eyes This Expression The desire of the Eyes Rem charam significat it imports a thing very dear to one and what is dearer to men than their wives There bee many things to indear a woman to her husband 1 She was made for man 1 Cor. 11.9 The man was not created for the woman but the woman for the man shee was made an help meet for man Gen. 2.18 2 She is a gift of God Prov. 19.14 3 She is joyned to man by a divine Ordinance and is made one with him thereby Gen. 2.24 Matth. 19.5 1 Cor. 6.16 Ephes 5.31 4 Shee is the glory of Man 1 Cor. 11.7 man represents
miseries 49. mercy hath its moreovers 56. of sparing mercy 66 67. all injoyed is mercy 138. its mingled with judgement 196. times of taking away mercies 380. judgement mingled with mercy Pag 575 Milk what meant by it and hony 22 23. milk-drinkers Pag 389 Mind setting the mind upon a thing what it imports Pag 378 Moabites their discent and enmity to the Jews 399. Moabs side what Pag 400 Mocking Pag 214 215 425 Mourning for the dead 358. some rites thereabouts 359 360. it 's not unlawful 367. not dare to mourne Pag 375 Molech described Pag 94 Mopheth what and how differing from Oth Pag 374 Mother in what sense sometimes used Pag 290 Mouth opening of it what Pag 589 Mountain holy mountain what 112. there God shews mercy 129. the mountain of God Pag 512 Morter untempered 268. who daub with it Pag 269 N NAme how taken as referring to God 41 118. when said to be polluted 42. sinners spared for Gods names sake 43. how sparing sinners is sanctifying of Gods name 44. God shews mercy after mercy to such deserve ill for the honour of his name 48 72. Gods name dear to him 120. name â—f wicked taken away 209. what makes an ill name Pag 217 Nations what makes Nations glorious 29 30. their carriages are observed by the Lord 394. lay'd waste and why 397. like one another in sin Pag 402 Nataph what it signifies Pag 140 Nature abuses mercies Pag 39. ordinances and means 61. worse for judgements Pag 301 Nations they have their times for suffering 205. easily and suddenly destroyed 209. when God is wroth with Nations nothing secures them 404. they are his and hee disposes of them 405 584. enmity between Nations 417. they are at the Lords call 426. proud Nations brought to and kept in a servile condition and why Pag 577 Nagaph what it signifies Pag 354 Nakam opened Pag 414 Nebuchadnezzar what it signifies Pag 428 Navigation who first Authors thereof Pag 447 Nilus Pag 549 O OAres Pag 449 Oaks of Bashan Pag 449 Obedience in difficult cases and speedily argues grace Pag 367 368 Oath ill breaking and making oathes for our own ends Pag 177 Occasions God makes occasions to meet with wicked ones Pag 553 Oblations how they differ from Sacrifices Pag 125 Obstinacy in sin Pag 345 Old mercies ought to be minded 26. old sins brought to remembrance 179 303. old hatred 415. what brings former sins to remembrance Pag 577 Oppression Pag 271 Olam taken for a long time Pag 440 Ordinances despised provokes God greatly 62. how they come to be sleighted 66. men leaving Gods ordinances are restlesse 87 88. all ordinances to be set up Pag 131 Overturning Pag 194 P PArents sins prepare judgements for their posterity long after 74. Idolize children Pag 380 Parables warrantable Pag 332 Paramour Pag 300 Pathros what and where Pag 570 Painting of faces not warrantable Pag 318 319 People the taking of them to be the Lords is meer mercy Pag 19. the Lords people have the best mercy 28. they have their Butts 38 39 72 notwithstanding their siâ—s they have mercies in the face of their enemies 45. they are distinguished from others 113. looked after 114. Gods dealings with them different ibid. they are such as their Rulers 272 273. begins with his own first then with others 393. their enemies destroyed then they have mercy Pag 590 Person hee being accepted all done is acceptable 130. difference to be put between persons 261 262. made remarkable 296. those wee have sin'd with instruments to punish us Pag 311 Pilots 456. who to be Pag 462 Pit what Pag 438 499 Pharaoh what it signifies 545 546. like the Dragon or Crocodile 548. his pride and confidence Pag 549 550 Philistins whence they were and what 413. how dealt with 4â—4 their hatred Pag 417 Place holiness of places priviledge not 148 no hiding place from Gods stroaks 166. place of sinning place of punishment 2. 8 God notes where men sin 292. how made remarkable 296. several mercies Pag 454 Plague or Pestilence Pag 532 Politicians how they stand affected to Religion Pag 99 100 Polluting of Gods name see Name what the word for pollute signifies 42. how God is said to pollute 78. whom God will deal with as polluted ones Pag 80 Posterity it should mind the mercies predecessors had 26. good mens posterity living amongst Idolaters degenerate 33. not tyed to the waies of the Fathers and fore-fathers Pag 68 95 Poor how dealt withal Pag 276 Pot the properties of it 329. what makes places Pots Pag 332 Practise sinful practises what they do Pag 342 411 527 Pretious Jakar what it notes Pag 250 Priests what to bee and do 254. they violated the Law ibid. their not preserving holy things from polluting is matter of provocation and complaint Pag 261 Pride what makes men proud 451. spare not cost when for lusts 454. it precedes ruine 489. provokes God to severity 501. corrupts mens excellencies Pag 525 Princes their sins lye not alwaies hid 177 178. oft they are farre from piety and justice 183. great enemies to God and his waies ibid. they have timâ—s of sinning and shall have times of suffering 184. deposed for their iniquity 187. they are tyrannical 223. wherein like Wolves 264 265. like Priests and Prophets 266. by them Cities and States are ruined 482. they are proud 487 488. apt to deifie themselves ibid. they are but dust 489. have honourable Titles 514. should protect the people ibid. they depend on God 515. their places and pomp minded by God ibid. how long prosperous 515 516. their sins shall be made known 516. what blasts them ibid. 524. made examples 526. their own sin undoeth them 528. their counsel and strength nothing without God 554. they may lead the subjects abroad to fight Pag 583 Priviledges apt to over-prize and rest in them 379. if taken away shall be restored Pag 443 Professors what ones are not matter for a Church 240 241. greatest part will bee found naught Pag 241 Prophaning of God and holy things Pag 256 259 263 Prophets consulting with them antient and warrantable 9. they are to give out the Lords mind in his name and words not their own 9 10. being inquired of they must not humour men but speak and do the Lords pleasure 13. must be undaunted in their work 142 547. no new thing for them to prophesie in sackcloth 165. their prophesies slighted scorned 127. they are not to fear but reprove the greatest being guilty 184. false Prophets in Jerusalem 251. Prophets sins specially noted 252. daubing with untempered morter 269. false ones their subtilty and impudence 270. God honours his Prophets 381. hee shuts and opens their mouthes at his pleasure 382. when fell to speak 591. false conspire against the true Pag 249 Prophesie wherein likened to raine Pag 140 Promise how Gods breach of promise is to be taken 64. he makes good his promises how difficult or impossible soever they appear to us 86. hee seems
r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 299. l. 9. r. shalishim p 208. l. 3 4. r. hiphshituc p. 3â—9 in margent r. Congruunâ— p. 329. l. 16. r. hassir p. 334. l. 14. r. Forsterus p. 343 l. 15. r. Zimmab p. 359. l. 5. r. Saphad l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 361. l. 7. dele comma after vision and make is afâ—er from l. 8. p. 365. l. 10. r. Psa 647. p. 370 l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 377. l. 30. r. animus p. 386. l. 20. r. left p. 387 l. â—6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39â— l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. Shatecha p. 393 l. 16. r. Shindler p. 415. l. 30. r. enmities p 420. l. 8. r. here p. 421 in margent r Masius p. 429 l. 2. r. Kavotollo p. 431 l 9. r. Palaetyrus p. 434 l. last r. lirgaim p. 435 l. 2. r regagn p. 438 l. 6. r. hammaiim p 439 l. 7 r. tachtijoth l. 13 r the living God p. 440 l. 17. r Palaetyrus p. 446 l. 2 r. iophi p. 447 in margent r Quistorpium p 449 l. 12. r Caallonim p 452. l. 32. r. shesh l. 34. r. it was p. â—57 l. 7 r do l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so l. 24. p. 459. l. 22 anochi magen lak p. 461 l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 460 l. 25. for impos 〈◊〉 sible r. improbable p. 462. l 2 r. Zidon p. 463 l. 25. 〈◊〉 r. Emporium p. 404 l 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17 Booti p 465. l â—5 r. Barzel berez p. 471. l. 2 r Chadchod p. 472 in margent r. Chalab p. 477 l. 11. r. bemachlulius l. 15 r. teceleth p. 480 l. 37. r destruction p. 481 l 1 r destruction p 486 l. 29. r. for java gabbah p 494 l 16 r sense it without a comma p 499 l. 11 r sovillerunt p. 502 l 34 r 12 have p 503 l 7 r esleve p 506. in marg r fastum p 507. l. 9. r. pantere in marg venereos affectus l 35 r. nophech p. 508 l 24 r apyrotus p 511 l 22. r hassochech p. 514. l. 31 r the p 516 l 5 r Proverb 14 34 p 518 l 32 r lifted p 534 l 28. r 2 Cor. 12 p 535 l 3. r. for Zidon Judah p 542 l. 9. r Scurment p. 557 in margent r. arundmeus p. 518 l 30 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 564. l 8 r. seveneh p. 164 l 34 r Torniellus p. 575 l 37. r ipse p 577 l 5 r. Bashshater p 580 l 29 dele and p 584 l 35. r Kings p 588 l 15 r writ p. 589. l 32 r. Pithchoâ—peh AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XX. Vers 1 And it came to pass in the seventh Year in the fifth Month the tenth day of the Month that certain of the Elders of Israel came to enquire of the Lord and sate down before me 2 Then came the word of the Lord unto me saying 3 Son of Man speak unto the Elders of Israel and say unto them Thus saith the Lord God are ye come to enquire of me as I live saith the Lord God I will not bee enquired of by you 4 Wilt thou judge them son of man wilt thou judge them cause them to know the abominations of their fathers IN this Chapter you have 1 The Exordium in the first second and part of the third vers 2 A severe reproof or refusal of those that came to the Prophet vers 3 4.31 3 A Relation of Gods dealings with them in Egypt in the Wildernesse and in Canaan and their sinful carriages towards him from the 4. ver to the 33. 4 A denunciation of judgement for their Hypocrisy and other sins mixt with promises of mercy from the 33. to the 45. 5 A parabolical Declaration of the destruction of Judea and Jerusalem from the 45. to the 49. 6 A doleful conclusion of the Prophet v. 49. In the Exordium or Introduction you have 1 The time of this Prophesy punctually set down both the year month and day v. 1. 2 The occasion thereof which was the comming of the Elders to the Prophet to enquire of the Lord. Ibid. 3 The commission the Prophet had to give out this Prophesy vers 2 3. 1 And it came to pass in the seventh 〈◊〉 That is of their Captivity Ezekiel began to Prophesy in the fifth year thereof chap. 1 2. and now it was the seventh year of their Captivity in Babylon and of Zedekiahs reign at Jerusalem and two years and five months before Jerusalem was besieged as appears 2 King 25.1 In the fifth month Joseph Antiq. l. 1. c. 4. The Jews before they came out of Egypt computed their year from the month Tisri or Ethanim which was part of those months wee call September and October but after they came out of Egypt they began their year from the month Nisan which comprehends part of March and part of April Their fifth month was called Ab which had half of July and half of August in it The tenth day of the Month. Often in this prophesy the very day of the Month is set down as chap. 1 2. the fifth day of the fourth month and chap. 8.1 the fifth day of the sixth month and here the tenth day of the fifth month The spirit of God put the Prophet upon an exact Chronology both to strengthen the credit of the Prophesy and to minde them of the many years were yet behind of their Captivity that so they might repent them of their iniquity which had brought them into that condition and patiently submit to the Babylonish yoak which God had put upon them for seventy years Certain of the Elders of Israel came In the eighth chaâ—er 1. the Elders of Judah sate before him and chap. 14.1 Elders of Israel came unto him and so it s here certain of the Elders of Israel came the Hebrew is men of the Elders that is some of the ancient that were or had been Governours and chief amongst them they came from whence from Jerusalem say some Hugo Piscator but they had Jeremy there to consult withal and it s not likely that after Zedekiah and the chief men had broken Covenant with Nebuchadnezzar that men of the Elders at Jerusalem would take a long journey to Babylon to consult with Ezekiel Others therefore say they were of the Captives to whose judgement I should incline if I could see how that is said in the 34. vers and so after might fitly bee applyed unto them It seems probable to mee that some of the Elders at Jerusalem upon the revolt of Zedekiah from Nebuchadnezzar and falling in with the King of Egypt might send to some of the Elders among the Captives to make inquiry of Ezekiel touching their affairs To inquire of the Lord. They came to the Prophet that hee consulting with God might make known his minde unto them They had been now seven years in Captivity
their own words and wholly have been taken up in the worship of God and the duties peculiar to the day Obs 1 Such is the corruption of mans nature that nothing will keep it within its bounds but it breaks out against God neglects and abuses the Ordinances and means hee hath appointed for mans salvation But the house of Israel rebelled against me they walked not in my statutes they despised my Judgements and they greatly polluted my Sabbaths These God gave them for their good life salvation but they sleighted perverted polluted them God had done great things for them hee provided for them in the wildernesse manna water shooes cloaths all in a miraculous way so that they could not subsist without him yet they rebell against him despise him Numb 11.20 Cast off his statutes and judgements and prophane his Sabbaths to his face Thus they dealt with the Lord when hee brought them out of Babylon Nehem. 13.15 16. they greatly polluted the Sabbaths of the Lord whereupon saith Nehemiah vers 18. did not your Fathers thus and so bring evil upon us and will you bring more wrath upon Israel by prophaning the Sabbaths Neither the mercies their fathers had when they were brought out of Egypt nor the mercies themselves had when they were brought out of Babylon kept in their Corruptions but they rose to a great height and brake out so farre as to set at nought all his counsels Prov. 1.25 to reject the word of the Lord Jer. 8.9 to mock and misuse his messengers and Prophets 2 Chron. 36.16 to speak stoutly against God Mal. 3.13 yea so strong grew their corruptions that their souls abhorred God Zech. 11.8 Is it not thus in our daies neither miraculous mercies nor wonderful judgements do keep men within bounds or chain up their corruptions but they break out greatly polluting the Lords day despising all or some Ordinances do they not set at nought and reject the whole Counsel of God the very Scriptures do they not mock and misuse the messengers and Ministers of God do they not blaspheme curse and glory in it do they not speak stoutly against Christ and God Do not some turn Jews and others Atheists denying Christ God Surely iniquity abounds and is within little of its perfection the harvest is near sinners are almost full ripe for judgement and ere long God will say thrust in the sickle Obs 2. When men do neglect despise and abuse the ordinances of God and means of grace they provoke God even to their destruction They neglected to walk in Gods statutes they despised his judgements they polluted his Sabbaths and what then Then I said I would pour out my fury upon them to consume them Men think that neglecting and slighting of Ordinances prophaneing of the Lords day and holy things is no such great evil if it bee an evil at all but there is hardly any thing kindles the wrath of God hotter than the casting off despising and abusing the Ordinances and mediums appointed of God for his worship our good comfort and salvation Their sins here of this nature put God into fury which is more than anger or wrath upon pouring out of fury and such pouring out as to consume them Heb. 10.25 26 27. hee tells you of some that did forsake the assemblies cast off the Ordinances of God which was a wilful and provoking sin excluding mercy and hastening judgement and fierce indignation which should destroy When God in his infinite wisdome and mercy hath condescended to mans weaknesse given him Ordinances and mediums wherein hee will bee worshipped and through which hee will do good to the creature and now the foolish creature to neglect despise or prophane them this pierces Gods heart and transformes his patience into fury and puts him into waies of destruction Those despised Moses Law were to dye without mercy and what will be their portion who despise Christ the Gospel and Ordinances thereof see Heb. 12.25 Act. 2.23 every soul that will not hear Christ shall bee destroyed that is whosoever shall not hearken to Christs voice in the Gospel submit to the Ordinances appointed by him therein and worship the Father the way hee hath prescribed hee shall bee destroyed The Corinthians abused and prophaned the Supper of the Lord and were they not smitten and destroyed for that sinne 1 Cor. 1â— 30 Moses had the sword drawn upon him by the Lord himself because he neglected the Circumcision of his Son Exod. 4.24 Vers 14 But I wrought for my name sake that it should not be polluted before the Heathen in whose sight I brought them out Whilest they were in the wildernesse and Moses in the Mount they made a Calfe and fell to Idolatry which exasperated the Lord so that hee thought to destroy them and had not Moses interposed and pressed God with the honour of his name hee had done it Exod. 32.12 Wherefore should the Egyptians speak and say for mischief did hee bring them out to slay them in the Mountaines and to consume them from the face of the earth turn from thy fierce wrath and repent of this evill against thy people God did so and wrought for his name sake Of these words was spoken in the ninth vers Vers 15 Yet also I lifted up my hand unto them in the wildernesse that I would not bring them into the land which I had given them flowing with milk and honey which is the glory of all lands 16 Because they despised my Judgements and walked not in my Statutes but polluted my Sabbaths for their heart went after their Idols 17 Neverthelesse mine eye spared them from destroying them neither did I make an end of them in the Wildernesse In the 15. verse you have mention of Gods swearing that hee would not bring them into Canaan in the 16. the reason thereof In the 17. his indulgence and pity towards them I lifted up my hand unto them c. This was when upon the ill report the Spies had brought upon the land of Canaan the Israelites murmured against Moses and Aaron as you may see Numb 14.28 29 30. and ch 26.65 But here a difficulty ariseth in the 6. vers of this Chapter it s said that God had lift up his hand and so sworn to bring them not onely out of Egppt but into the land of Canaan and here it s said hee had lift up his hand to the contrary that he would not bring them into the land hee had given them so that it seems here is one oath against another and in Numb 14.34 God acknowledges his breach of Promise for hee saith yee shall know my breach of promise I have promised and sworn to bring you into the land of Canaan but you have so sinned against and provoked mee that I will not do it yea have sworn you shall not enter into my rest Psalm 95.11 This difficulty is removed by considering that God did not make promise or swear to those individual men that were
kept out of Canaan that they should bee brought into it if it had been so God had forgot and forsworn himself but his Promise and Oath was that the seed of Abraham Isaak and Jacob should bee brought into it Gen. 12.7 ch 13.15 ch 15.18 ch 26.4 ch 50.24 Deut. 34.4 and their seed was brought into the Promised Land Josh 1.2 ch 4.1 ch 14.1.24.13 and so Gods Promise and Oath was kept Those hee swore against were those that murmured against him even all from twenty years old and upwards except Caleb and Joshua whose carkasses fell in the wildernesse as you may see Josh 5.6 As for that Numb 14.34 Gods breach of Promise the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frustrationem meam Monta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is franget irritum facere retractaâ—e Vatablus hath it mendacium meum i. e. an sermo meus mendax sit Discetis quid sit in me esse contumacem Tost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth Tenuathi My frustration you looked certainly to have entred into Canaan but for your murmuring and unbeleef I have frustrated your expectations or thus you think my oath cannot bee true because of a former Oath and that the words I have uttered will prove false a lye but you shall know whether my words and Oath be false or no. Junius and Pisc read it abruptionem meam and make the sense this you have broken off from me and you shall know what it is to have me break off from you I will plague you for your murmuring ingratitude unfaithfulnesse and unbeleef so that you shall never come into the land of Promise The Septuagint hath it you shall know the wrath of mine anger Flowing with Milk and Honey which is the glory of all lands Of these words hath been spoken largely in the 6. verse they are repeated here to shew the ingratitude of this people that were not affected with this land which was a second Paradise but despised it and raised an ill report upon it as also to shew what they lost in being kept out of it And their folly in preferring Egypt before it There is nothing needful to open in the other two verses because occasion hath been given formerly in this chapter and others to open them Obs 1 Mens sinnes disappoint them of choice mercies yea mercies Promised expected and near at hand God had promised them Canaan they were near unto it Numb 13. expected to go in and possesse it but God would not bring them into the Land because they despised his judgements walked not in his Statutes but polluted his Sabbaths In Heb. 3.19 it s said they could not enter in because of unbeleef and Psal 106.24 they despised the pleasant land they beleeved not his word It was their sinnes kept them from so great so near so longed for a mercy Such is the malignity of sinne that it drives mercys back when they are at the door and blocks up the passage that none for the future may issue forth towards us Isa 59.1 2. Behold the Lords hand is not shortened that it cannot save neither is his ear heavy that it cannot hear God can hear and help but your iniquities have separated between you and your God and your sinnes have hid his face from you that hee will not hear Your sinnes stand like a brass wall a mighty mountain between him and you they have crampt his will so that though hee can yet hee will neither hear your prayers nor help your persons It s sinne that keeps mercy from us Jer. 5.25 Your iniquities have turned away these things what things the former and latter rain the Harvest and Fruits of the Earth they were comming to you but your sinnes turned them back again and bid them bee gone away rain away Harvest away fruites of the earth and so the next words import your sinnes have with-holden good things from you they have forbidden good from you so Montanus and the vulgar read the words Prohibuerâ—nt bonum a vobis our sinnes do forbid and with-hold good from us see it Matth. 6.15 if you forgive not men their trespasses neither will your father forgie your trespasses Joh. 8.19 If yee had known mee ye should have known my Father also Isa 48.18 O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waters of the Sea thy seed also had been as the sand c. see Luk. 14.16 17 18 19 20. Luk. 13.34 John 5.40 Psal 81.13 14. it was their sinnes which frustrated them of mercies if the word profit not us its sin that hinders the profit Heb. 4.2 Jam. 1.21 1 Pet. 2.1 2. Obs 2 When the heart is carried out after unlawful things then the waies and Ordinances of God are neglected sleighted and prophaned This rises from the words of the 16. verse they despised Gods judgements walked not in his statutes they polluted his Sabbaths and why did they so for their hearts went after their idols These had stollen away their hearts from God these had their thoughts desires affections and the things of God were of little account with them his statutes judgements Sabbaths were laid aside and onely what their hearts were carried forth unto that they magnified Ezek. 6.9 they had whorish hearts and whorish eies which went after their Idols and made them depart from God that is from his judgements statutes Sabbaths Ordinances Idols had their eyes and hearts and as to God and the things of God they were eyelesse and heartlesse When Solomons heart was carried out to women and Idols then hee did evil in the sight of the Lord 1 King 11.4 5 6 7 8. then the Lords Ordinances were despised and his Sabbaths polluted If once the heart goe out to unlawful things it s drawn off from lawful so much as it adheres to evil so much its divided from God and good Ezek. 33.31 their heaâ—t goeth after their Covetousness So much as it went after riches so much it was distanced from God and walking in his waies David hereupon advised men not to set their hearts upon riches Psal 62.10 they will then bee their Idols and make them forget God and his waies and do those things will prophane his Ordinances look well to your hearts and let not them carry you away Job 15.12 Obs 3 When sinners provoke God into waies of destruction hee doth not utterly destroy them but shews some pitty and mercy Nevertheless mine eye spared them from destroying God did destroy many of them in the Wildernesse three thousand upon their making the Calf Exod. 32.28 twenty four thousand upon their committing whoredome with the Daughters of Moab Numb 25.9 much People by fiery Serpents upon their murmuring Numb 21.6 Corah Dathan and Abiram were swallowed up of the Earth and all theirs and the two hundred and fifty men that offered incense were consumed by fire Numb 16.32 33 35. fourteen thousand seven hundred were destroyed by the
peace and safety Politicians think it weaknessâ— foolishnesse to suffer for Religion They can change it at pleasure and fall in with that hath most pompe and applause in the world Upon this account many have fallen from Protestantisme to Popery and from Christianity to Turcisme To save their skins they have parted with their Religions Many men make use of Religion as Mariners of the winds meerly to serve their own ends If Religion once crosse them they can cast it off and fall in with those waies of worship do suit their humours and further their designes Like children that having been held in by their Parents bestow themselves upon any to obtain their own ends These Elders saw their Law and worship were differing from the religion of the state where they were and so exposed them to many inconveniences and dangers they would therefore bee of the state Religion outwardly at least complying with that serving wood and stone Obs 4 God sometimes disappoints the designes and expectations of men who intend and resolve to forsake him and provide for themselves by sinful and Idolatrous waies That which cometh into your mind shall not be at all You would be as the Heathens but it shall not be I will not only deny your desires but dash your designes you seek Heathens favour and shall meet with Heavens frowns and miss of your aimes you would be Babylonians have the protection and blessing of Babylonish Gods but my thoughts are cross to yours that is in my minde shall stand not what is in yours that happinesse you hope for in the waies and worship of Babylonians you shall not finde Men think by going out to the world by conforming to base vile superstition and Idolatrous practices to get much but God in his infinite wisdome and justice disappoints them as Demas and Judas Vers 33 As I live saith the Lord God surely with a mighty hand and with a stretched out arm and with fury poured out will I rule over you Having shewed the ingratitude and untoward carriage of this People in Egypt in the Wildernesse in Canaan and their resolution to cast off God in Babylon here begins the fourth general part of the chapter viz. a denunciation of judgement for their Hypocrisy and other sinnes together with promises of mercy extending to the 45. vers In the ver you have 1 God asserting his authority and power over this people who thought to cast him off I will rule over you 2 The manner of his ruling over them which is 1 With Power 2 With Fury 3 The ratification of both and that is by oath As I live saith the Lord. Touching this Oath of God much hath been spoken already in this and former chapters With a mighty hand The Hebrew is Bejad chazakah in or with a strong hand with a rigid hand saith Castalio By mighty hand here is not simply meant Gods power but his power in punishing so the plagues of Egypt were Gods strong and mighty hand God would punish them for their dealings and to that purpose it should bee visibly and openly and therefore it follows With a stretched out arm Sometimes the stretching out of Gods arm notes powerful and visible deliverance Psal 136.12 sometimes powerful and visible punishment as here In the inflicting of punishments men stretch out their hands and armes which here after the manner of men is given to God With fury poured out Of dealing in Fury accomplishing fury and pouring out fury See before chap. 8.18.5.13.9.8 Will I rule over you Ruling imports soveraignty authority and power over others Here the Genus by a Senecdoche is put for the species the whole work of ruling for punishing and the summe of the words is this you think by withdrawing from mee and my worship and by Babylonizing to secure your selves to escape danger and all punishment but know assuredly you are my subjects I will not suffer you so to revolt from mee I will put forth mine hand and mine arm my fury punishing you for your rebellions and idolatries so that will you nill you me shall you acknowledge to be your Lord and Soveraign Obs 1 It s a vain thing to think of getting from under the dominion of God and impossible to accomplish these Elders thought To withdraw from under the Laws and government of the God of Israel and put themselves under the Babylonish Gods and Babylonian government but what saith God I will rule over you take what course you please trans orm your selves into Heathenish manners disperse your selves into by-corners villages Towns Cities plant your selves in what Province soever of the King of Babylons use what policy you can to cast off my yoak yet I will rule over you for you cannot go from my presence nor from my power In the second Psalm the Great ones of the earth thought to exempt themselves from the government of God and Christ Let us break their bands asunder and cast away their cords from us but they were laughed to scorn and vexed for it v. 3 4 5. Obs 2 The untoward carriage of Gods people causes him to deal more sharpely with them Rebelliousnesse in them produceth rigidnesse in him Their treachery bred severity With a mighty hand and fury poured out will I rule over you They thought to run from under him and he held a stricter hand over them They would not willingly obey as Sonnes hee made them obey as servants When Servants runne from their Masters they bestir them fetch them back with power punish them severely for their fugitivenesse and hold them harder to it than ever so did the Lord by these and made them know that hee ruled in Babylon as well as in Sion and turned his golden Scepter into an Iron rod and put a yoak of Iron upon them This is that the Lord told them in Moses daies that if they walked contrary to him hee would walk contrary unto them and punish them seven times more that is rule over them with greater severity Levit. 26. he would make his little finger heavier than his loines had been before Obs 3 God will punish those that shake off his worship to follow false waies with visible irresistible punishments These Elders were upon terms of Apostatizing from the God of Israel about to leave his Tents and to betake themselves to the Babylonish Temples therefore the Lord swears hee will rule over them with a stretched out arm hee would visibly punish them and with Fury poured out they should no more bee able to withstand it than a man can a great rain or floud When subjects are upon rebelling and would fall in with some other this kindles his fury causes him to punish them openly and irresistibly Apostacy is a provoking sinne It s a reproach to God his truths and ordinances It s a violating of all former Promises and ingagements unto God its high ingratitude and rebellion against God it s a great scandal unto all the godly especially the weak
iron rod and sword hee had in his hand The father speaks concerning his son to the Prophet and the 11. v. strengthens this interpretation Hee hath given it to be fourbished Who is that hee but the Son and who gave it into the hand of the slayer but he and that was Nebuchadnezzar Obs 1 Christ hath Rods and judgements in his hand the rod of my Son Christ is not all mercie though full of mercy the father hath committed all judgement unto him Rev. 6.16 the Lambe hath wrath in him as well as meeknesse Christ is a Lyon to tear in peices as well as a Samaritan c. Psal 2.12 Obs 2 When sinners profit not but are worse under lesser judgements this provokes Christ to bring forth more heavy judgements The Rod of my Son contemning every tree Though they stood it out against other rods they should not bee able to do so against this when the Axe comes to the root of Trees they must down a knife they may despise but an Ax despises them Obs 3 Some judgements are so grievous as they sweep away all This rod despised every tree the strongest Oakes the tallest Cedars the King Princes Nobles Counsellers Souldiers Artificers c. Obs 4 From the 11. v. Enemies cannot hurt unlesse they have power and furniture given them The Sword was fitted for and given into the hand of the slayer Nebuchadnezzar could not have stird destroyed a man in the Land of Israel unless Christ had impoured him Pilate had no power but what was given him No man or Nation hath power against another unlesse they bee armed from God or Christ Had the Jews kept in with them none should ever have harm'd them Vers 12 Cry and howl Son of man The word for Cry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cry out propter angustiam compressionem animi Jer. 30.15 why cryest thou for the affliction afflictions straitned and pressed the spirit of Jacob so that be cryed out you have the word in Ezek. 9.8 ch 11.13 where it notes crying from sorrow and pressure of minde Howle Beasts do howle when pinched with hunger or suffer some great misery The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Abenacius hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signify night Quando aliquis est in summa augustia ut fere ad nihilum redigatur non habet preter noctem tenebras molestiatum tuâ—e incipit ululare plorare and reduction in a manner to nothing and when men are incompassed with great calamities and ready to perish then they howl Isa 65 14. they shall cry for sorrow of heart and howle for vexation of spirit the Hebrew is for breaking of spirit when their spirits should bee broken and they ready to sink and be ruined then they should howle For it shall be upon my people The Hebr. is Hajetha it hath been upon my People its usual with the Hebrew to put a praeter-tense for the future to signify the certainty of the thing and so it s here The French is il est fait pour mon peuple The Sword is made for my people to eat their flesh and drink their bloud Upon all the Princes of Israel In the 11. Chapter 1. you have Princes of the People The word there is Sar whence our English word Sir which is as much as Prince or Lord here its Princes of Israel the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesiee from Nasa to prefer lift up set on high Montanus hath it in cunctis praelatis Israel upon all the preferred ones of Israel The Vulgar In cunctis ducibus Israel upon all the Dukes of Israel Others upon all the Princes Terrors by reason of the Sword The word for Terrors is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is variously rendered The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and referres it to all the Princes of Israel dwelling or sojourning there Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwell nigh me The Vulgar is qui fugerant the sword shall bee upon all the Princes and Potentateâ— that should fly Montan. hath it timores ob gladium fears by reason of the sword The French Crainte de glaive fear of the sword shall bee upon my people Castal Terrores a gladio imminent populo meo Terrors from the sword hang over the heads of my people Vatablus Pavores ingruent ab hoc gladio in Populum meum Aecolampad Formidines ad gladium erunt populo meo So Piscat Formidines propter gladium Lavater Terrores gladii erunt Populo meo Junius and Polanus read the word thus Detrusi in gladium sunt saith one erunt saith the other cum populo meo and in the margent of your Bibles it is So they are thrust down to the sword with my People that is the Princes shall fare no better than the People but together with them shall bee cut off The reading wee have I like best and most Expositors agree in it and so the word is rendred Lam. 2.22 Jer. 6.25 The sword of the enemy and fear is on every side Smite therefore upon thy thigh In the 6 Chapter 11. v. the Lord commanded the Prophet to smite with his hand stampe with his foot and here to smite upon his thigh which were gestures to expresse grief and sorrow Traxit ex intimo ventre suspirium dentibus frendit icit femur Plautus in Truculento in great and sad calamities Tundebant faemora palmis they smote upon their thighs with their hands Obs 1 The Calamities of wars are matter of great mourning and sad gestures cry howle smite upon thy thigh Jer. 4.6 7 8. God would bring evil from the North upon them Nebuchadnezzar the Lyon was comming for this gird you with sackcloath lament and howle Obs 2 The sword makes no distinction of Persons it shall be upon my People and upon all the Princes of Israel They should finde no more favor than others not any not the greatest of them should be exempted from the evils of the sword Jer. 52.10 the King of Babylon slew the Sons of Zedekiah before his eyes he slew also all the Princes of Judah in Riblah Then he put out the eies of Zedekiah Obs 3 Times of war are times of fears terrors by reason of the sword shall be upon my People The sword drawn is a terrible thing Josh 2.9 ch 10.12 Jer. 15.8 chapter 46.3 4 5. chapter 49.24 29. The sword is Magor-missobib fear round about it makes families towns Cities Nations to fear and tremble when the sword is without there is terror within and such terrour oft times as is destructive Deut. 32.25 mens hearts meditate such terrors as bereave them of their wits senses lives 13 Because it is a tryal The word for Tryal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochan from Bachan to Prove examine Try By the Septuagint here it s rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is justified
overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the Hâ—brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wickâ—â—â— whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient
Egypt as the Jews were they were their half brethren descending from Lot and upon these accounts should have sympathized with the Jews wept with those that wept Rom. 12.15 been sensible of their great adversities Heb. 13.3 but they insulted over them mocked at them were despightful against them and added coals to the fire weight to their burdens and more chains to their bonds It s not onely an uncharitable but also an inhumane an unnatural thing to insult make sport and dominere at the miseries of others when there bee warres in a land fires in Cities ship-wracks at Seas robberies of houses inundations of waters and many suffer grievous things by such judgements of God should wee rejoyce thereat mock and make our selves merry Surely if wee do so wee offend wee provoke the Lord Prov. 17.5 Hee that is glad at Calamities shall not bee unpunished The Hebrew is shall not bee innocent God will deal with him as a person deeply guilty hee that makes others Calamities the object of his gladnesse stirs up God to be the Author of his destruction Shimei was glad at the expulsion of David by his Sonne Absolon yea mocked at and cursed him 2 Sam. 16.7 8. hee made Davids misery the matter of his mirth but this kindled such a fire in the breast of the Lord that it made him return his wickednesse upon his head 1 King 2.44 and cut him off from the Land of the living It s an argument of a malicious heart of an imbittered spirit to insult over the miseries of others and mock at their calamities yea it s an evidence of a wicked man that doth so such are Ammonites and Babylonians Job 31.29 If I rejoyced at the destruction of him that hated mee or lift up my self when evil found him Job professes hee did not make the miserie of his enemies matter of musick hee had a better principle within then to put him on to such a wickednesse So David though the abjects and base ones rejoyced in his adversity yet hee durst not do so but when they were sick hee put on Sackcloath hee sympathized with them hee humbled his soul with fasting and prayed for them Psalm 35.13 14 15. Of such a spirit was Solomon who gives wholesome Counsel Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart bee glad when he stumbleth He that rejoyceth at the misery of his enemy wil be sad at his good and both are evil Some the greater evils befalls their enemies the more they rejoyce if they fall into sin reproach or bitter affliction they are much gladded at it but thou that dost so hast not onely stumbled but art fallen both into sin and into the displeasure of God for vers 18. is a reason why men should not triumph in the troubles and afflictions of others least the Lord see it and it displease him and hee turn away his wrath from him thy so-doing displeases the Lord and may cause him to turn away his afflicting hand from thine enemy and to turn it against thee In these times this sin is too much in practice nations and persons rejoycing in the miseries of one another but we should further consider 1 That if others bee under the heavy stroaks of God to day wee may bee to morrow And therefore should not feast our selves upon others calamities Eccl. 9.2 All things come alike unto all There is one event to the Righteous and to the wicked what befalls thine enemy one day whom thou thinkest the worst that lives may befall thee the next day though thou bee the best man that lives Therefore boast not thy self of to morrow for thou knowest not what a day may bring forth it may bring forth as much woe and evil to thee as the former day did to thine enemy or neighbour 2 That wee deserve as sad things as any others feel Are not wee sinners and such sinners as make the time perilous 2 Tim. 3.1 2 3 4 5. are not we lovers of our selves covetous boasters proud blasphemers dis-obedient to Parents unthankful unholy c. if wee bee so why should not wee fear least the judgements of God should overtake us and arrest us as they have done others Lamen 3.22 It s the Lords mercies saith Jeremy That wee are not consumed he puts in himself and it was not single mercy but mercies all Gods mercies were at work to keep them alive Wee should wonder wee are spared being such sinners as we are rather than rejoyce in the miseries of others who may bee more righteous than our selves 3 The end of Gods laying his hand upon others Jam tua res agitur paries cum proximus ardet it is not that wee should rejoice clap our hands daunce and insult over them that be miserable but it is to awaken us and excite us unto Repentance Luke 13. When God by his Providence brings suddain and sad stroaks upon men it is that others should consider and Repent The death of the Galileans and those upon whom the Tower of Silo fell was for that end therefore saith Christ Except you repent you shall all perish The miseries of Scotland Ireland by the Sword and of the Netherlands by waters is not that men should rejoyce but sympathize with them and repent if others suffer and we bee spared that is the goodnesse of God to us and his goodnesse therein should lead us to repentance 4 The rule of Christ is otherwise Matth. 5 44. I say unto you love your enemies blesse them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you we must not rejoyce at their miseries but love them and manifest our love by blessing them doing them good and praying for them Obs 4 For the sinnes of the People God laies Nations waste and disposes of them to whom hee please The sinnes of the Ammonites caused God to cut them off to destroy them and their name and to deliver them for a spoil to the Heathen and their Countrey to the men of the East for a possession Psalm 107.33 34 Hee turneth rivers into a wildernesse and the water-springs into dry ground a fruitful land into barrennesse or saltnesse for the wickednesse of them that dwell therein Hee is the Governour among the Nations Psalm 22.28 and when they do wickedly hee can break them with his Rod of iron cut them off with his battle Axe and give their Countries to whom hee pleases He set Jeremy over the Nations and Kingdomes to root out pull down and destroy Jer. 1.10 which hee did in a Prophetical way chap. 27. many lands are reckoned up there and vers 6. saith God Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon They were wicked Proud Idolatrous oppressive and insulted against Gods people and the Lord brake them in peices and gave them to the men of the East God that made the earth gives it to
the Lord made the poor as well as the rich and despises not the work of his own hands It s the sin of Rich and Poor it s their wickednesse which is the scum Great Cities have much sin in them and so much scum scummie Opinions scummie Counsells scummy fashions and scummie practices Isa 1.5 Thus was it with Jerusalem and her scum boiled in shee was the worse for corrections and judgements her scum being aegritudo venenum ollae caused the cracking bursting of the pot These things the book of God holds forth for our instruction upon whom the ends of the world are come Let our great City and Citizens look to it there is scum in the City and not a little is it gone out or boiled in was not the Sword lately at your gates was there not yesterday great sickliness within your walls is not trading diminished have there not been strange murthers amongst you Have not many sad fires been kindled broke out and consumed your habitations was there not a Plot which hath cost some their lives to fire your City God hath been warning you by these judiciary dispensations and are you bettered by them hath all you have seen feared or felt caused your scum to depart from you if so it s well well will it be with you well with your City and well with your undertakings and well with your posterity but if it be boiled in and you are the worse for all the boiling judgements and providences you have been in and under know that soâ—e dreadful calamitie if not destruction it selfe hastens and will certainly take hold of you and your City without speedy repentance Hitherto you have had sparing mercy and gentle corrections if these lead not to repentance severity abides for you Jer. 19.11.31 32 and God will say from the first to the last I have been provoked by this City I will break this people and this City How sad would it be should the Lord lay your City waste It s not the strong structures great treasures militarie or Naval forces wise Counsels which can protect you if scumme be found amongst you if you are careful that the filth of the streets bee carried out will you not much more see that the filth of your hearts and houses be purged out will not London bee made clean when shall it once be let this be the time least the Plague which hath been much feared enter your borders and cause sad cryes in your streets and families Now wash you make you clean put away the evil of your doings and learn to do well seek judgement relieve the oppressed judge the fatherless and plead for the Widdow now let holiness of life execution of justice speaking truth doing righteousness shewing mercy and promoting the good of one another in love take place and they will not onely secure you and the City but make you and it glorious and perfect in beauty so that the Lord will take pleasure therein and say of it and you This is the City of righteousness the faithful City and her Citizens are like her self righteous and faithful Now her Brass is become Gold her Iron Silver her Officers peace and her Exactors righteousness therefore now her walls shall be salvation and her gates praise now shall she be my habitation and her people my glory and I will be to them a defence for evermore That this may be the portion of this City and your selves and that a blessing may go with this work is the hearty prayer of him who is Your servant in this Expository work of the Lord. WILLIAM GREENHILL The 30th of the 5th month 1658. Courteous Reader By reason of the Authors distance from the Presse and too much trust being put in the Correctors through their Carelesnesse or Ignorance this work happens to be blurr'd with the following Errata's which thou art desired to take special notice of ERRATA PAge 22. line 9. read were page 23. l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 3. r. potibile l. 11. r. Kircker so in the Margent p. 31. in Marg r. Kircker r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 21. r. eventually in marg r. paraphrastes p. 62. l. 32. r. Acts 3. p 64. in marg r. frangereÌ„ p. 68. l. 32. r. leads p. 74. r. Obs not Obs 1. p 77. l. 23. r. and my wales p. 82. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margent and l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ils se sont desbouche p. 88. l. 16. r. inventions p. 89. in the margent r. altare p. 97 l. 24. r. ever p 102. â— 16. r transforme p. 105. l. 27. r. where p. 123. l. 23. r. so Montanus p. 124. l. 16. r. ie leur p 132. l. 5. r. Shecinab p. 135. l. 21. r ye shall smite your faces p. 139. in margent r. predicandum esse p. 140. in marg r. Theman natoph p. 141. l. 4. r Darom l. 9. r. eâ—etz p. 146. l. 6. 8. r. parabolarum p. 149. l. 18. r. therefore p. 154. l 33. r. Shevet p. 156. l. 17. r. Avenarius p. 162. l. 30 r. l'espee p. 164. r. Sanctius p. 170. l. 3. r. â—8 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. Mechovi p. 172. l. 1. for word r. call'd l. 15. r. kesem meri l. 22 r. were p. 185. l. 6. 21. r. Cidarim p. 186. l. 32. r. Hashshaphalah p. 188. l. 6. r. translaters l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or l. 19. r. gam hajah p. 200. in margent r. solvere l. 22. dele commaes after Lehachil lemaan p. 203. l. 12. r. Shave p. 204. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. l. 21. r. adam sheen p. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. dele Commaes l. 22. r. interitu p. 216. l. 6. r. massacre l. 25. r. itteca p. 217. l. 11. r. sarcasme p. 219. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. Proselite p. 220. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 32. r. hommes p. 221. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margent r. Occultan Calumniam p 226. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 7. r. true p. 240. l. 13. r. degenerated p. 245. l. 8. r. say p. 250. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 257. l. 29 r. those p. 259. in margent r. arguere nolebant p. 262. in margent r. â—versare p. 265. in margent r. poetae p. 268. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 277 in margent r. demande quelque homme p. 273. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295 l. â—7
his people into streights he will not leave them destitute he will shew them some mercy in such a condition He brought them into the wildernesse and what then hee gave them his Statutes and shewed them his judgements When they were in the wildernesse they had the Cloud the Pillar of fire the Manna the Tabernacle the water out of the rock many great mercies did God bestow on them whilst they were in the Wildernesse Jacob by the hand of God was brought into streights hee must leave his fathers house to secure his life Gen. 27.42 43. lye in the open field all night where the earth was his bed and the stones his bolsters where the wild beasts might have found and devoured him but in this condition the Lord appeared to him and told him what hee would give and do for him it was a good night to Jacob hee met with sweeter greater mercies when hee lay without doors than ever he did by lying in his fathers house God brought Jerusalem into a streight by Senacherib and did hee leave it so and let him sack and spoil it No hee prepared an Angel that was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saviour to the Jews and a destroyer to the Assyrians Christ by the Spirit was led into the wildernesse where the tempter set upon him very fiercely and ceased not for forty daies together to shoot his fiery darts against him but did not the Lord mind him in that condition yes he sent Angels unto him Mat. 4.11 Behold Angels came and ministred unto him Obs 2 God is the Law-giver to his people I gave them my Statutes and shewed them my judgements God gave them Laws to govern and direct them both in their worshiping of him and carriage one towards another It was no small mercy that God gave them Statutes and Judgements for no Nation had the like mercy Deut. 4.8 What Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I set before you this day said Moses to them Other Nations had their Statutes and Judgements but either they were not righteous or at best not so righteous as theirs were if some were righteous others were not Here all were righteous Ps 119.128 They are called judgements of righteousnesse Psal 119.7 and Commands that are righteousness v. 172. They are the judgements and commands of the righteous God they are full of righteousnesse and make men righteous If the Law of the twelve Tables among the Romans did exceed all the libraries of Philosophers in weight and worth as Tully said what then did the Statutes and Judgements God gave to this people they exceeded all the Laws that ever were or shall be this made David to value them above thousands of Gold and Silver Psal 119.72 and to pray unto the Lord to open his eyes that hee might see the mysteries and depths were in them vers 18. and 129. and that he would incline his heart to keep them vers 36. God gave them these Laws to shew that hee would bee their governour that they ought to obey him Isa 33.22 The Lord is our Law-giver Obs 3. The great bounty and wisdome of God in making promise of an happy life here and eternal life hereafter to the keepers of the Law to those should observe his Statutes and Judgements 1 His great bounty for suppose a man could perfectly in all things keep the Law and that perpetually he deserves nothing thereby being Gods creature it s his duty to do what hee appoints and commands mans works do not excell nor carry that intrinsecal worth before God as to merit at his hands the life therefore attainable hereby is ratione pacti promissi not from the nature of mans obedience but of Gods promise and so is from his bounty and good-will For God to promise life to mans obedience was great mercy transcending what ever possibly or imaginably could bee therein whereas hee might have commanded all man could do without any promise of life at all neither let any say this Promise was to no purpose because man was not able to keep the Law The fault thereof was not in God nor in the Law but in man himself who had disabled himself and here appears Secondly the Great wisdome of God that made this promise of life to the keepers of the Law that so hee might draw out their indeavours to the utmost and that seeing when they were at the height they fell short of that perfection the Law required they might look for life upon another account viz. the righteousnesse of faith Deut. 30.12 13 14 15. with Rom. 9.30 31 32. and ch 10.5 6 7 8. Therefore the Law finding us uncapable of life through our sin directed us unto Christ where wee might have it through his grace Gal. 3.24 the Law was our Schoolmaster unto Christ that we might be justifyed by faith Vers 12 Moreover also I gave them my Sabbaths to bee a sign between me and them that they might know that I am the Lord which sanctify them Here is another mercy which the Lord bestowed upon this people namely his Sabbaths which were 1 To be a sign between him and them 2 To Evidence that the Lord was hee which sanctified them My Sabbaths To status upon the second of Genesi saith Quod Deus non dederit preceptum illud de observatione Sabbati in principio sed per Mosen datum esse And â—eylin in his History of the Sabbath saith no Patriarks before Moses time did ever observe the Sabbath and he alledges Justin Martyr Ireneus and Tertul. for it He also cites Musculus and Hospinian saying it cannot be proved that the Sabbath was kept by any of the fathers before the Law Vide Ames Medul Theol. l. 2. c. 15. Nam 9.10 Vide Rivetum in decalog The word Sabbath signifies Rest and such Rest as work hath gone before from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease to bee quiet and give over working it imports not a sitting still or doing nothing but a resting from what formerly was a doing Some by Sabbaths here understand not onely the Sabbath of daies but the Sabbaticall years also the seventh and fiftyeth years which were years of rest But it s more genuine to take Sabbaths here for Sabbatical daies One of which came every week and those Sabbaths were the signes between God and them It may bee inquired whether they had the Sabbath before they came out of Egypt because it s said that God brought them out thence into the wildernesse and gave them his Sabbaths and there bee some of Note who hold that the Sabbath was not given at first but in Moses daies To this inquiry the Answer is that they had the Sabbath before that time of Moses giving the Law at Mount Sinai as appears Exod. 16.23 25 26. On the Sabbath day there was no manna to bee found or gathered and Gen. 2.3 God blessed the
and by it the people are brought to glorify and magnify his name for those works by it hee distinguisheth his people from the Prophane and by it they distinguish him from the Idol gods in it the Lord sanctifies his People and they in it do worship him it s the day wherein they meet visit and make each other cheerful and glorious let us have more honourable thoughts of the Sabbath and not think it concernes not us if wee bee his people it s still a signe between him and them If wee have no Sabbath or no day answerable to it wee come short of the Jews who had it given unto them as a great mercy I gave unto them my Sabbaths my holy resting daies Obs 5 Sanctification is the work of the Lord and specially of the Lord when people meet on his day Hee gave them his Sabbaths and they were called holy Convocations because on them the people met Levit. 23.3 and why did hee give them those daies that they might know that hee was the Lord which sanctified them There is none which can sanctify persons by way of separation or inherent holinesse but the Lord. Hee assumes this power and priviledge to himself Levit. 20.8 Ezek. 37.28 and his sanctifying is chiefly when People meet on his day Then the Law was read and opened unto them Act. 15.21 Neh. 8.8 then did God appear amongst them and work by the means hee appointed for their sanctification Psal 89.7 God is greatly to bee feared in the Assembly of Saints there hee convinces them of their sinfulnesse and sinful practises there hee beats down their strong holds and captivates their thoughts to the obedience of his will what was it made David openly to proclaim it that a day in Gods Court was better than a thousand one Sabbath day wherein hee had communion with God and found him sanctifying his head and heart was more esteemed of him than a thousand other daies for the Lord saith hee is a sunne and a shield hee inlightens mee hee strengthens mee and so separates my darknesse and weaknesse from mee and makes mee more holy Let us therefore look unto God alone for sanctification and wait upon him on his daies in the solemn assemblies and hee will sanctify us those are daies of his special presence power and blessing Obs 6 Gods people should observe and take notice what God doth in them on Sabbaths when they appear before him they had the Sabbaths given them that they might know the Lord did sanctify them that they might have experience in themselves of the powerfull operations of God in them God observed what they did that day and they were to observe what hee did that day They read the Law and the Prophets and expounded them Act. 13.15 Neh. 8.8 they Prayed Act. 16.13 they discoursed reasoned and perswaded men out of the Scriptures Act. 18.4 they offered Sacrifices Numb 28.2.10 they did sing Psalm 92. the Title These things they did and God observed their spirits in the doing of them hee observed how they sanctifyed the day and himself in the duties of the day and they were to observe what hee did in the Assemblies and in their bosomes This David did Psal 96.6 strength and beauty are in his Sanctuary saith he and Psalm 63.2 hee confesses hee had seen Gods Power and glory there the strength and beauty in one place is the same with Power in the other it s a glorious beautiful work when God sanctifies a sinner it s a work of Power and strength when hee breaks the snares of our lusts the chains of unbeleef and inlarges our hearts quickens comforts strengthens and inlightens us It s a common sin and sicknesse amongst Christians that they heed not what the Lord does in his Ordinances for them and in them they cannot say from experience wee know it is the Lord that sanctifies us most can say this from the Tongue few from the heart 't was not without cause that Solomon said Keep thy foot when thou goest to the house of God and bee more near to hear than to offer the sacrifice of Fools Eccl. 5.1 some thinke hee alludes to Exod. 3.5.30.19 and Josh 5. last Where is mention of putting off their shooes and washing their feet because they were to approach unto the holy God and surely wee had need look to our feet that is our affection foot is put for feet the singular for the plural for we approach near to God when we go to his house wee go to be sanctified and therefore should take heed we defile not our selves Vers 13. But the house of Israel rebelled against mee in the wildernesse they walked not in my statutes and they despised my judgements which if a man do hee shall even live in them and my Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wilderness to consume them Having represented unto them the mercies he conferred on them in the wildernesse here hee declares what their carriage was towards him therein and what his purpose was towards them 1 Their carriage towards him is laid down 1 In General the house of Israel rebelled against me 2 In Special and that in three particulars 1 They walked not in my statutes 2 They despised my judgements 3 They polluted my Sabbaths and that greatly Now all these are aggravated 1 From the place where they were done in the wildernesse where they had special need of Gods protection and provision where they had and saw his miracles daily 2 From the nature of the statutes and judgements given which were such as if done kept they might have lived 2 The Lords purpose towards them was to pour out his fury upon them and consume them and that in the wilderness Little shall I speak of this Vers because in the 8. and 11. verses you have already had most things in it The house of Israel rebelled against me Of their rebellion in the wilderness you may read Deut 1.26.43 Exod. 17.7 with Numb 20.24.27 ch 14. Deut. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobavit ex odio abjecit contempsit significat fastidio quodam rem aliquam aut personam ranquam vilem contemptam rejicere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They despised my judgements The Hebrew word for despise notes rejecting hating villifying they looked upon them as contemptible things and threw them away they did not onely refuse to walk in his Law Psal 78.10 but they despised his judgements and abhorred his Statutes Levit. 26.43 it was such despising as had an abhorrency accompanying it My Sabbaths they greatly polluted Of their Polluting his Sabbaths you may read Exod. 16.27 they went to gather Manna on the Sabbath day one gathered sticks signifies cum sputo quasi rejicere Numb 15.32 they carried burdens and did servile work Jer. 17.22 23. whereas they should have highly prised the Sabbaths resting from doing their own waies finding their own pleasure speaking
plague vers 49. and many by the Amorites in Sâ—ir Deut. 1.44 now notwithstanding so many were destroyed yet all were not he did not make an end of them in the Wildernesse hee did not consummate and perfect his wrath upon them his eye sâ—ared them hee was moved to mercy and had compassion on them Though men have sinned much and God have let out much wrath yet neverthelesse hee hath an eye to spare and an heart to pitty If hee should punish destroy none hee would bee thought to bee like unto sinners Psalm 50.21 if hee should destroy all hee would bee thought to bee cruel to shew therefore that hee is a just God hee cuts off some and to shew he is a mercifull God he spares some In the late powder blow some were destroyed It was the 4th of Jan. 1649. about eight a clock at night some were spared yea wonderfully spared and preserved Vers 18. But I said unto their children in the wildernesse walk yee not in the statutes of your fathers neither observe their Judgements nor defile your selves with their Idols Vers 19 I am the Lord your God walk in my statutes and keep my judgements and do them In the 18. vers God dehorts them from following their fathers waies In the 19. hee exhorts them to follow his waies and shews them the reason why they should do so because he is their God Where the Lord spake thus unto them in the Wilderness is not recorded by Moses but that hee did speak what is in the 18. vers Our Prophet assures us who spake as he was moved by the Spirit you have that is aequivalent thereunto Deut. 5.32 You shall observe to do as the Lord your God hath commanded you you shall not turn aside to the right hand or to the left not to your Fathers on the right hand nor to the Heathen on the left The 19. vers you have Levit. 18.4 5. I am the Lord your God ye shall therefore keep my Statutes and my Judgements Nothing in these verses requires explication Take these observations Obs 1 Children are prone to follow the corrupt decrees counsels and examples of their parents I said walk not in the statutes of your fathers That is in what they decree appoint observe not their judgements that is their Counsels and advisements nor defile your selves with their Idols that is follow not their examples They were addicted much to what their sinful Fathers said or did Of the Kings of Israel its said they did evil as their Fathers had done 2 King 15.9 ch 23.32 ch 24.9 and Jer. 44.17 the Children would sacrifice to and defile themselves with Idols as their Fathers had done Fathers Laws Customes Traditions Examples perswasions counsels are loadstones and draw them strongly to that is evill Obs 2 Posterity are not tyed to the statutes and Judgements of their Fathers or fore-fathers I said walk not in the statutes of your fathers neither observe their Judgements c. Though there bee a strong tye between Parents and Children and they bound by the Command of God to obey their Parents yet when they shal command or counsel them any thing unlawful contrary to the statutes and judgements of God they are not to hearken not to observe or obey them Here is Divine authority for it I said If it bee Gods Command that lead Children to obey Parents and People to obey Magistrates in Lawful things then Gods prohibition must keep them from obeying in unlawful things When Masters or Parents are so wicked as to put their Servants or Children upon lying or swearing to put off their commodities they should remember what God hath said Walk not in their statutes c. This holds especially in matters of Faith and worship mens statutes and judgements must not come in there what is not Divine is no matter for my faith nor rule for my worship Mens chaffe and bran must not come among Gods wheat their weeds and nettles must not come amongst his flowers It is not Popes decrees Canons of counsels judgements of Fathers Votes of Synods Customes of Churches Religion of Auncestors that must tye my Conscience or guide my practice in the worship of God He hath said it who is above them all Walk not in their statutes neither observe their Judgements and defile not your selves with their Idols Men have their Statutes their judgements their inventions and additions to points of Faith and matters of worship which are no other than Idols and will defile Obs 3 That wee are onely to walk in Gods statutes and to keep his Judgements Not mens statutes or judgements I am the Lord your God I have authority over you I am in Covenant with you I have given you statutes and judgements which are right Psalm 19.8 true and good Neh. 9.13 therefore walk in my statutes keep my Judgements when the Israelites walked in other statutes the statutes of the Heathen or the statutes that themselves made the Lord was wroth with them and afflicted them for it 2 King 17.8 19 20. and commanded them to observe his statutes and Ordinances and to do them for evermore vers 37. Josh 24.14 15. Vers 20. And hallow my Sabbaths and they shall be a signe between me and you that you may know that I am the Lord your God In this 20. verse the Lord proceeds in his exhortation of the Children of those rebellious Israelites in the wildernessâ— and exhorts them to hallow his Sabbaths which their Fathers had polluted Hallow my Sabbaths Not make holy but keep holy the Hebrew word is the same with that Exod. 20.8 The hallowing or sanctifying of the Sabbath here consisteth in two things 1 In resting from labour and work Servile work Levit. 23.7 8. that is such work as men may lawfully do on other daies works for gain and profit might not bee done on Sabbath days they were to rest from their own works words and pleasures Isa 58.13 see Exod. 20.10 Nehem. 13.15 Jer. 17.22 Exod. 16.29 cha 31.14 2 In doing those things which God required on that day as meditation on the works of Creation for which it was first instituted Gen. 2.23 remembrance of their servitude in Egypt and deliverance thence Deut. 5.15 meeting in solemn assemblies Levit. 23.3 in which the word was to be read opened and reverently heard Luk. 4.16 Act. 15.31 Ec. 5.1 prayer to be made Acts 16.13 God to be praised Psalm 92. Sacrifices to be offered Numb 28.2 10. and they were to exercise works of mercy on that day Mat. 12.10 11 12. John 5.9 and all these duties they were to do with delight Isa 58.13 They shall be a sign between me and you Of these words you heard in the 12. vers besides what was said there the Sabbath was a sign of the Covenant God made with them to bee their God and to own them for his people for it follows That you may know I am the Lord your God The Sabbath day was the time wherein
Mountaines the Bulls of Bashan and wilde beasts of the Forrests And God knâ—w the good figs from the naughty Jerem. 24. hee manifested his love to the good and displeasure to the bad When hee is in a judiciary way hee knows ownes preserves his and will not suffer any of them to perish Ezek. 9. when the men appeared with slaughter-weapons in their hands and execution was to bee upon Jerusalem the Lord made his to pass under the Rod hee numbred them and set his mark upon them that they might not perish in the common calamity Hee put a difference between the pretious and the vile as a shepheard doth between sheep and goats Mat. 25.32 Obs 2 Though Gods People do go out from him and violate the Covenant yet he will not let them so go but will look after them and bring them under his Power These here had transgressed the Covenant broken the bonds cast off the waies of God thought to exempt themselves from his Rule over them but saith the Lord I will bring you under the bond of the Covenant You shall bee under my Power and Law Though I suffer Babylonians and other Nations to be sui juris to wander where they will to live as they list yet it shall not bee so with you who are my People with whom I am in Covenant and to whom I must bee faithful what ever you are to mee and will bee known to bee your God and Soveraign I will have account of you and make you know you are under my bonds and not Babylonish ones Obs 3 Gods dealings with his is very different Hee brings them under the bond of the Covenant to see what they are if they be Goats wicked he punishes them and purges them out if they bee sheep though they have gone astray hee pardons them keeps them under the bond of the Covenant and inables them to yeild Covenant obedience when God had made them pass under the Rod and brought them under the bonds of the Covenant made them know they were his People though many of them were very wicked hee purged out the Rebels and them that had transgressed against him Hee turned the Goats out of the fold and kept the Sheep in hee purged out the wicked by judgements and Death and preserved the others Mal. 3.17 18. In that day when I make up my Jewels I will spare them as a man spareth his own Sonne that serveth him c. so God shewed his different dealings between the Righteous and the Wicked for chap 4.1 2 3. the Wicked being but stubble should bee burnt and bee as ashes under the soles of the feet of the Righteous The Râ—ghteous were Jewels and therefore spared the Wicked were stubble and therefore destroyed Obs 4 Though the wicked bee among the Godly yet they shall not alwaies be so I will purge out from among you the Rebels and them that transgress against mee There were rebels great sinners that were among the Israelites in the wildernesse of Egypt Corah Dathan and Abiram others that would have gone back to Egypt many that murmured that fell to Idolatry and committed whoredome with the Daughters of Moab but God Purged them out from amongst them and the like hee did here It s Gods method even here in this world oft times to separate the wicked from the Godly to fanne out the chaffe from the wheat to burn the one and preserve the other In Sodome God made a separation preserving Lot who was wheat and burning the Sodomites who were chaffe with unquenchable fire Isa 1.25 I will turn my hand upon thee and purely purge away thy dross and take away all thy Tin The Drosse and Tin were the wicked amongst them vers 28.31 whom the Lord would take away consume and burn with fire not to bee quenched Now Gods fan is in his hand and hee is purging both the English and Irish floor yea hee is pulling up the pricking bryars and grieving Thornes that his may not alwaies be vexed by them Ezek. 28.24 Obs 5 Whatever mens thoughts are of the world they are but sojourners therein I will bring them out of the Land of their sojournings Were it Canaan or Babylon They were no more than sojourners Wicked men think they are heirs too owners and Lords of the earth Psal 49.11 Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their Lands after their own names Men set their names upon what they conclude is their own Let lands bee good or bad men are onely sojourners in them Godly men who are said to inherit the earth do it but for a season they are pilgrims and sojourners here David though King in Israel yet acknowledgeth himself a Sojourner in Canaan as all his Fathers were they spent a few daies therein and so passed away and this was his condition Let us look so upon our selves and pass the time of our sojourning here in fear 1 Pet. 1.17 and mind that City hath foundations out of which if we bee once possessed we shall never be removed Obs 6 When God brings his into Canaan hee will shut out the wicked they shall not enter into the Land of Israel Others shall bee brought in but as for those would be as the world as the Heathen as Babylonians they shall never come into Canaan Canaan was a type of Heaven and this exclusion of these wicked ones represented the exclusion of ungodly ones out of Heaven However good and bad are mingled together in this world and oft in the Church yet when God brings his to the heavenly Canaan no unclean thing shall enter there Rev. 22.27 There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or a lye Many may cry and seek for enterance as those Mat. 7 22. and those foolish Virgins Mat. 25.11 12. but they shall in no wise by no means enter the unrighteous shall not inherit the kingdome of heaven 1 Cor. 6.9 Dogges shall be shut out Rev. 22.15 Obs 7 Mercies and Judgements make God known experimentally yee shall know that I am the Lord God would purge out the Rebels from the obedient there was mercy keep them out of the land of Israel there was Judgement and by these God made them know him to be Jehovah giving life to his promises and breath to his threatnings The Rebels should know and acknowledge him to be Jehovah being convinced with the equity of his judgements and affected with the severity of them The Godly should do it being convinced and affected with the Nature greatnesse needfulnesse and freenesse of that Mercy Judgement upon these Rebels was mercy to the godly and mercy to the godly was judgement to the Rebels and both were brought to acknowledge the Lord but specially the godly Mercies and Judgements work most affectionately and effectually upon them for it s said yee shall know ye that are purged ye that shall come to
as their only King and Lord. There will I accept them The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volam eos se Montanus renders it I will will them when it referres to God The Heb. root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bene-velle favere acceptare as here it imports 1 Pardoning and passing by whatever formerly offended 2 Sam. 24.23 when David would offer a sacrifice for his sinne in numbring the People and for stopping the Plague saith Araunah the Lord thy God accept thee that is pardon thy sinne and remove the judgement Jer. 14.12 When they offer burnt offering and an Oblation I will not accept them but I will consume them Non-accepting was Non-pardoning and that appears most clearly Levit. 1.4 Hee shall put his hand upon the head of the burnt offering and it shall bee accepted for him to make the attonement The laying his hand upon the head of the Sacrifice noted the laying of his sins upon the same and it God accepted the Sacrifice his sinnes were forgiven and peace was made but when hee accepted it not there was no pardon no peace When God therefore saith here I will accept them the sense is hee will pardon them 2 Approving receiving with favour and delight Job 42.8 Him will I accept God would hear and regard the prayer of Job for his three friends Eccl. 9.7 Eat thy bread with joy and drink thy Wine with a merry heart for God now accepteth thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well pleased with thee and what thou hast done so Psal 149.4 The Lord taketh pleasure in his People and this also is included here I will accept them that is approve of favour and take delight in them Vatabl. reads it Benigniter eos complectar or benevolentia prosequar I will deal kindly with them and pursue them with favors The French is illec iz seur seray propice I will bee Propitious to them I will remember their sinnes no more I will shew them great kindness Some render the words There will I take pleasure in them When they are come to my holy Mountain to a Church state again being purged from their sins through my Grace I will take pleasure in them as a Husband in a Wife as a Father in his Children There will I require your offerings Formerly the Lord had refused their Offerings and manifested his displeasure against them and their offering as Mal. 1.10 I have no Pleasure in you saith the Lord of Host neither will I accept an Offering at your hands see Amos 5.21 22 Jer. 6. â—0 Isa 66.3 ch 1.11 but now hee would bee so farre from refusing hating and prohibiting of them that he would call for them and accept them Offerings The Hebrew word for Offerings is Terumah which notes any Offering freely given to the Lord and frequently it s put for the Heave-Offering so called because it was lifted up unto the Lord. If wee take it in this sense it s by a Senecdoche put for all their Offerings but we may keep to the words as they are And the first fruits of your Oblations The Hebrew is Veeth reshith mashoshecem the beginning of your elevations Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-fruits of your separations The Vulg. is initium decimarum vestrarum the beginning of your tenths Vatab. The first fruits of your gifts The Jews say they were to bring the first fruits of seven things onely viz. of Wheat Barley Grapes Figgs Pomegranats Olives and Dates but God was to have whatever opened the wombe first of man or Beast Exod. 13.2 which may also come in amongst first fruits Oblations and Sacrifices do differ thus that is properly an Oblation which is offered etiamsi nihil circa oblatum fiat though nothing bee done to it or about it Sacrifices are offered bur aliquid circa sacrificatum fit something is done to it and about it The Sacrifice was to bee killed flayed cut in peeces or the like By first fâ—uits of Oblations wee may understand the principal and chief Oblations for Reshith notes praecipuum prestantissimum the choicest and most excellent as well as primum the first And Calvin interprets it Florem vel quod excellit in donis vestris that which was the flower and excellency in your gifts So Lavat primitias munerum optima pretiosissima vocat the best and most pretious things they had he calls first fruits With all your holy things The Hebrew is In all your Sanctifications Kodesh sometimes noted the Temple or Sanctuary sometimes their Sacrifices sometimes their Festivities and sometimes whatever was Dedicated to Divine worship Here we may take it in the last sense and so the French carry it En toutes vos choses dediees Vatab likewise reads it in omnibus sacris vestris in all your holy things Calvin expounds it in toto cultu meo in all my worship and so the sense runs well with that before I will require your offerings and the first fruits i. e. The principal of your oblations in all your dedications and holy things and in all my worship Some read the words in omnibus rebus quas conserva veritis mihi in all the things you shall prepare set a part and conserve for me If wee read it with all your holy things the sense is that the sacrifices Temple Priests Solemnities and festivals should be restored Vers 41 I will accept you with your sweet savour Of Sweet Savour or Savour of rest as the Hebrew is you heard in the 28. v. of this chapter and in the 19. v. of the 16. Chapter They should bee pleasing and delightful unto God as a sweet savour is unto man They were wont when at Jerusalem to offer incense and sweet things unto God and hee accepted the same and they should do it again after their return and bee accepted Both they and their Sacrifices should bee a sweet odour unto God this and the like expressions in the old Testament the Apostle alludes unto in Phil. 4.18 2 Cor. 2.15 Eph. 5.2 When I bring you out from the People and gather them out of the Countries c. These words wee had before in the 34. v. where they sounded judgement but here mercy And I will be sanctified in you before the Heathen The Hebrew is I will sanctify my self when sanctification refers to God it imports 1 Vindication of his Name being polluted and dishonoured by the Sonnes of men as Ezek. 36.23 I will sanctify my great name which was prophaned among the Heathen which yet have prophaned in the midst of them 2 Making himself known and acknowledged to be holy just and powerful so it s to bee taken Ezek. 28.22 They shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her so Levit. 10.3 by the fury and judgement upon Nadab Abihu God sanctified himself he made himself known to be a holy just and dreadful Majesty 3. Gods doing of
Daughters God would accept of them as a Father doth of his Children take pleasure in them and let out choice mercies unto them When the Disciples were met Jesus came to them bestowed his peace and Spirit upon them John 20.19.21 22. and see what mercies they met with who served him in his Temple Rev. 7.15 16 17 18. Obs 5 Where the person is accepted of God there the Actions and Sacrifices of that person are acceptable also There I will accept them and there will I require their offerings In Sion God would accept the men and in Sion hee would accept their services If Persons or Congregations bee not accepted of God themselves nothing they do or tender is welcome unto him Gen. 4.5 but if the parties bee under Divine favour their presents and duties are grateful Isa 56.6 7. those that joyned themselves to the Lord and took hold of his Covenant Them saith the Lord Will I bring to my holy Mountain and make them joyfull in my house of prayer their burnt offerings and their Sacrifices shall bee accepted upon mine Altar They being in Covenant with God and offering in Sion unto God he was pleased with them and their offerings Mal. 3.1 3 4. when Christ the messenger of the Covenant should come refine them and bee delighted in by them then should the offerings of Judah and Jerusalem bee pleasant unto the Lord. God is desirous of the prayers praises and almes of a good man who is reconciled unto him they are sweet odours unto him so they are callâ—d in the next vers I will accept you with your sweet savour or savour of rest when God hath these his spirit is at rest being in a manner troubled when hee hath them not Hence prayers of the Godly are likened to incense Psalm 141.2 their bounty to the odour of a sweet smell Phil. 4.18 and their praise is preferred before the sacrificing of an Oxe Psal 69.31 Obs 6 God must have the best tendred up to him in our Sacrâ—fices and Serviceâ— hee calâ—â— for and expects the best from his people I require the first fruits of their Oblations the chief principal and best you have in all your holy â—hings If God have lean lanke lame imperfect Sacrifices offered to him it s a dishonour and offends him Mal. 1.8 if ye offer the blinde for sacrifice is it not evil and if ye offer the Lame and sick is it not evil yes it s very evil it s extreamly evil the interrogation it self portends so much and being a double interrogation doubles the evil What offer it to mee man woâ—ld not accept of such offerings go try Offer it now unto thy Governour that is brought unto mee Go tender it to him will hee bee pleased with thee or accept thy person no I know hee will not and if man sorry sinful man like thy self will not accept such things should I the great God do it God is so far from accepting and shewing favour in this kinde that hee poureth out a curse upon him that doth so ver 14. Cursed bee the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing men think if they do something in religion give God a Sacrifice though it be blind lame sickly they shall have a blessing but see how the Lord brands them they are deceivers and whom do they deceive not God but themselves for instead of a blessing they meet with a curse such dealings with God cause him even then when hee uses to bee most propitious to throw forth curses Suitable hereunto is that in Hos 8.13 They Sacrifice flesh for the Sacrifices of mine offerings and eat it but the Lord accepts them not now will hee remember their iniquity and visit their sins if they did bring the best they had yet they had no respect to God but to their own bellies Obs 7 When the Lord brings his People out of a scattered Captive condition into Church order hee expects they should set up all his Ordinances I will require your offerings and the first fruits of your Oblations with all your holy things Circumcision Passeover Sacrifices c. Their being in Babylon was a representation of the Churches condition under Antichrist and as then they being freed from the Babylonish Captivity fell into the waies of worship formerly given out so now Christians being brought out of spiritual Babylon should do the like Neither let any say those gifts are lost which the Churches once had c. Ezra 2.63 those Priests that were put from their places because their Names were not found in the Genealogies the Tirshatha or Governour said They should not eat of the most holy things till there stood up a Priest with the Urim and with Thummim that was never They lost at the Babylonish captivity 1 The Ark with the Mercie Seat and Cherubims 2 The fire from heaven 3 Sheimoh or Divine presence 4 The Urim and Thummim 5 The Spirit of Prophesy These all were wanting in the Second Temple yet they did not forbear to set up and use the Ordinances of God which formerly were appointed Obs 8 The Lord doth those things for his People which makes him honourable amongst them and others I wil bee sanctified in you before the Heathen The mercy and kindnesse he shewed them in bringing them out of Babylon and restoring to them their former injoyments set them on work to praise the Lord and made the Heathens acknowledge that God was faithful to them in keeping his promise Vers 42 And ye shall know that I am the Lord when I shall bring you into the land of Israel into the Countrey for the which I lifted up my hand to give it to your fathers 43 And there shall yee remember your waies and all your doings wherein yee have been defiled and yee shall loath your selves in your own sight for all your evils that yee have committed 44 And yee shall know that I am the Lord when I have wrought with you for my names sake not according to your wicked waies nor according to your corrupt doings O yee house of Israel saith the Lord God In these verses you have the event and sequel of the Lords gracious dealings with this People in bringing them out of their Captivity into their own land again which is 1 Experimental acknowledgement of God and his goodness unto them v. 42.44 2 Conâ—â—deraâ—ion of their former waies v. 43. 3 Humiliation and Repentance for them And ye shall know that I am the Lord. They knew the Lord by the works of creation by the Prophets by the severe judgements he had executed upon them but that knowledge had not affected their hearts and brought them to fear worship and serve the Lord answerably but now upon that great mercy of being delivered out of Babylon which seemed a thing unpossible to them Ezek. 37.11 and being brought into Canaan they should have such knowledge of God as should descend to their
When the Lord gathers up his People out of the world and brings them into near relation to himself into Canaan and Church order hee looks they should review their former waies and bee much affected with them and throughly repent for them There shall ye remember your waies and all your doings wherein c. When brought into Canaan they were not only to eat the milk and honey to behold the glory thereof but they were to remember daies of old their sinnes in Babylon compliances with Babylonians how they had polluted themselves and provoked the Lord and thereupon to mourn kindly for their unkindnesses to him who had shewed such marvellous loving kindnesse unto them When God brings men out of the World now into Sion gives them the Milk and Honey of the Gospel shews them the glory thereof then they look back wonder at their wickedness and loath themselves for it saying who is like unto us in sinne and wickedness and who is like unto our God in grace and goodnesse in pardon and forgivenesse Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in unto the true Canaan the Church of Christ they will remember their iniquities their bitter and bloudy doings against Christ mourn and loath themselves for the same Zach. 12.10 Rev. 1.7 Obs 3 Where repentance springs from sense of Love and kindnesse as it is real and deep so its secret and universal they should being brought into Canaan not onely remember their sinnes but they should loath themselves bee displeased so with themselves that they should smite and abhorre themselves and that in their own sight and for all the evils they had committed when no eye saw them they would spread all their sinnes before them and in the sight and sense of them be vile in their own eyes Vers 44. And they shall know that I am the Lord. These words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge When I have wrought with you for my Names sake Of these words see vers 9.14.22 The Vulgar is Cum benefecero When I shall have done good to you The Hebrew is When I have done to you or With you for my Name sake That is when I have dealt graciously and mercifully with you out of my free grace and for the honour of my name Not according to your wicked waies Of wicked abominations was spoken chap. 8.9 of wicked counsel chap. 11.2 of Wicked way and waies chap. 13.22.18.23 Those are wicked waies which lead from God from truth from just honest and good things In such they had walked long but God would not deal with them according to the wickednesse of their waies Significat aliquid ad imum usque funditus perdere corrumpere depravare quocunque id fiat modo sine medio Nor according to your corrupt doings The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottome throughly and such were they they were not a Little corrupt but totally corrupted in their judgements wills affections words and actions they were like a corrupt spring that sends forth nothing but corrupt waters Ezek. 16.47 Thou wast corrupted more than they in all thy waies Obs 1 The Lord is gratious and merciful unto the Sonnes of men deserving ill at his hands hee deals with them upon the account of his grace not their deserts What did their wicked waies and corrupt doings deserve at his hands but that hee should have poured out his fury and accomplish his anger upon them as it is ch 7.8 but hee wrought with them for his Name sake that is out of his free grace and favour he spared them hee pardoned them hee delivered them out of Babylon and brought them into Canaan When God seeth nothing in the Creature to put him on to shew mercy hee findes enough in his own Name to provoke him thereunto you have it four times in this chapter thrice before and here that hee wrought for his Name sake whatever mercy this people had it was from Divine favour not their desert If it was free Grace brought the Jews out of Babylon into Canaan what is it but freenesse fulnesse and riches of grace to bring men out of the world into the heavenly Canaan Predestination Calling Justification and Glorification are acts of meer grace and favour Eph. 1.5 2 Tim. 1.9 Rom. 3.24 ch 8.30 1 Pet. 5.10 All the Sonnes of men injoy here or expect hereafter is from the bounty favour and mercy of God Psalm 103.8 9 10 11 12. Luke 12.32 to attribute ought to our own wills or indeavours is to derogate from God and darken the glory of his name and free grace Obs 2 God doth therefore deal gratiously with sinners that they may know him experimentally Yee shal know that I am the Lord when I have wrought with you for my Name sake c. God works and so works that hee makes the hearts of men affected with his works and to say Psal 86.8 Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works none so full of Glory so full of grace and mercy none so influential and operative upon the heart It s Gods scope and aim in doing good so freely and fully as hee doth to make himself known to the hearts of his People that so they may bee knit to him provoke them to admire him and live more fully to him Vers 45 Moreover the word of the Lord came unto mee saying 46 Son of Man set thy face towards the South and drop thy word toward the South and Prophesy against the Forrest of the South-field 47 And say to the forrest of the South Hear the word of the Lord Thus saith the Lord God Behold I will kindle a fire in thee and it shal devour every green tree in thee and every dry tree the flaming flame shal not be quenched and all faces from the South to the North shal bee burnt therein 48 And all flesh shal see that I the Lord have kindled it it shal not be quenched These verses are the fifth general part of the chapter viz. a parabolical Declaration of the destruction of Judea and Jerusalem Some refer these words to the next Chapter and make the beginning of that at the 45. v. of this The 45. v. sets before us the Divine Authority of this Prophesy against the Jews that were yet in Canaan the Prophet received it from the Lord it came from God to him before it went out from him to men In this 45. v. wee have 1 The Compellation Son of man of which heretofore 2 A Command to declare and utter the word hee had received set thy face c. Set thy Face Of this Expression in Chapter 4. 3 7. ch 6.2 ch 13.17 Hac phrasi ostendit strenue precidandum ess◠ita ut nullis minis frangatur nec so
came unto me saying The Hebrew for Came unto me is was unto me that is was put into mee by divine inspiration hee spake not of himself but from God Vers 2 Son of man set thy Face towards Jerusalem drop thy Word and Prophesy Of these words see the former Chapter vers 46. where they were spoken of Towards the Holy Places The Temple which is put plurally because of the severall Partitions of it the Sanctum and Sanctum Sanctorum with the buildings contigual to it which the Jews esteemed holy Here hee shews what in the end of the former Chapter he meant by the South Forrest of the South and South-field viz. The land of Israel Judea and the Temple Obs Holinesse of Places will not priviledge unholy People Sanctuaries are no protections against Divine justice Canaan was the holy Land Jerusalem the holy City and the Temple more Holy than both yet Son of Man set thy face towards Jerusalem and drop thy word toward the holy places and prophesy against the Land of Israel and say thus saith the Lord Behold I am against thee c. I will bring the Babylonish Army upon thee which shall utterly destroy thee Vers 3 Behold I am against thee Here was sad tidings to hear that God was against Jerusalem see chap. 5.8 And will draw forth my Sword By Sword is meant War and the grievous evils accompany it Lev. 26.33 And will cut off from thee the righteous and the wicked The Septuagint reads the words otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy out of thee the unjust and lawless The Chaldy hath it I will cause thy just ones to go out of thee that I may destroy the wicked but the Hebrew is The righteous and the wicked How this can bee understood of a man truely righteous I finde not for Psalm 5.12 The Lord blesseth the righteous and compasseth him with favour as with a shield if hee cut him off how doth hee compass him with favour and favour as a shield how doth hee protect him Gen. 18.23 25. Wilt thou destroy the righteous with the wicked far bee it from thee shall not the Judge of the earth do right said Abraham to God Hee thought it an unjust and grievous evil that God should cut off the righteous and wicked together and the truely righteous were marked Ezek. 9.4 that they might not bee slain Junius Piseat polan. Divers Expositors herefore make the righteous here to bee such as were reputed so seemed to bee so but were not in truth so Pradus saith Vatem justos appellâ—sse per catachresin eos qui tales videbantur cum revera sontes essent supplicium mererentur and so righteous is taken Mat. 9.13 Mat 8.12 Luk. 2.48 I am not come to call the righteous c. The holy Scripture speaks often according to the opinions and apprehensions are had of men or what they have of themselves Luke 18.9 the Pharisees thought themselves righteous and were reputed so but fell short of true righteousness These were lesse wicked than others and so appeared righteous Vers 4 My Sword shall go forth out of his sheath against all flesh from the South to the North. This verse is the same for substance with vers 47. of the Precedent Chapter fire there is the same with sword here green tree and dry tree the same with righteous and wicked the burning up of all faces from the North to the South the same with the words going out against all flesh Vers 5. That all flesh may know c. All flesh was to bee cut off in Judea that all flesh in other lands might know the severe judgements of God Obs 1 That wars are the Lords They come not without his Commission he sends them orders them and ends them at his pleasure I will draw forth my Sword out of his sheath My Sword vers 4. shall go forth against all flesh from the South to the North and vers 5 it shall not return any more i. e. Till it had accomplished the Lords will Nebuchadnezzar and his Army was the sword Babylon the sheath God brought them out of their own Countrey into the land of Israel which hee laid waste-from one end to the other and then having finished the work of the Lord hee returned Obs 2 Outside righteousness doth not secure men from the judgements of God I will cut off from thee the righteous and the wicked Such righteousnesse findes not favour with God It s no better in his account than wickednesse Labour for true righteousnesse What if Josiah fell in warre and other righteous ones have been cut off in publike calamities yet know Mors illis non poena sed gloria est Obs 3 From the 4. vers The Lord is severe in his judgements at last He bare long with the Jews but now hee would unsheath his sword and cut off the righteous and the wicked from the Land yea all flesh from the South to the North. None should escape his stroak hee would finde them out where ever hid Obs 4 From the 5. vers That Gods end in bringing judgements upon a Nation is to make known his Power Justice and severity against sinners and their sinful waies that all flesh may know that I the Lord have drawn forth my sword out of his sheath There is a knowledge of God by his works as well as by his word and by his judgements as well as by his mercies When Nebuchadnezzar and his Army the great Sword of God should come and cut them down all men should see and say God is c. Vers 6 Sigh therefore thou Son of man with the breaking of thy loyns and with bitterness sigh before their eyes 7 And it shall bee when they say unto thee wherefore sighest thou that thou shalt answer for the Tydings because it cometh and every heart shall melt and all hands shall bee feeble and every spirit shall faint and all knees shall bee weak as water Behold it commeth and shall be brought to pass saith the Lord God Here is a Command laid upon the Prophet which is to sigh The manner of it is threefold 1 With breaking of loynes 2 With Bitterness 3 Before their eies With the breaking of thy Loynes Sigh as if thy loyns were broken Sigh greatly It s suitable to that in Isa 21.3 My Loynes are filled with pain pangs have taken hold upon me as the pangs of a woman that travaileth a Woman in travail thinks her back broken her loyns loosed and sighs grievously yea bitterly as if her self childe or both were loosing their lives So should the Prophet sigh here really not fainedly deeply not superficially bitterly not to ease himself Before their eyes How could this bee when as Ezekiel was in Babylon and they at Jerusalem It s probable there were some of Jerusalem came to see and hear how things would go with them there seeing they had lately revolted from Nebuchadnezzar or if it were before the
Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia scrutatus est because it hath searched out and examined them Vulgar Quia probatus est it s a sword proved and will do the work Pagnine qui ad probationem eductus est it is brought forth to tryal Tygurin Quoniam explorator est because it is a Tryer. Others have it Tryal the sword and Terrors accompanying it should bee a Tryal to them and such a Tryal as they never had they had had the sword at their gates before but had profitted little by it Now they should finde and feel the sword more glistering sharpe and destructive than ever And what if the sword contemn even the Rod it shall be no more Interpreters are perplexed about these words as they are in the Original and what to make of them as translated I know not Those words The Sword and more are not in the Text and puzzle the sense The Hebrew is thus And what if also the Rod despising hath not been that is what if the Rod heretofore or hitherto hath not been a despising rod but rather despised as Zedekiah and his Nobles despised the Oath and Covenant made with Nebuchadnezzar chap. 17.16 yet now it should bee a despising rod and so it suits with that in the 10. v. The Rod of my Son despising every tree and that in the 12. ver It shall be upon all the Princes of Israel and with that in Habbakkuk ch 1.10 They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold Or thus There is cause thou shouldest cry howle smite upon thy thigh because the sword shall be a tryal and what also if it shall not bee a despising Rod if it bee a trying Rod there is cause enough to mourn but it shall bee a despising Rod and so there is more cause to mourn If this Rod make them not try their waies repent and turn it shall bee a Rod to despise the stoutest of them and to destroy them Obs 1 That the judgements of God are Tryals they discover and make known what people are The fire tries the mettals and declares what is good silver good gold and what is reprobate Deut. 8.2 God kept them forty years in the wildernesse to prove them and know what was in their hearts the hard things they met with there discovered some to bee murmurers some Idolaters some Fornicators some backsliders Isa 8.21 It shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God when evil was upon them then their wickednesse appeared so Jehoram 2 King 6.33 belched out his vilenesse in a time of distresse saying this evil is of the Lord what should I wait for the Lord any longer hee is a cruel God destroies the people with famine and puts them upon eating their own Children therefore I le wait no longer on him When great winds are abroad they tell you what trees are sound or rotten Obs 2 God tryes before he destroyes Rods of Tryal come before Rods of destruction When the sword is drawn fourbished and whet the Lord tries men thereby whether they will consider their waies repent and turn unto him before hee cut and destroy therewith Tydings and terrors of the sword precede the stroaks of it Amos 4.6 9. the Lord sent a famine amongst them but they returned not unto him hee tryed them what they would do hee looked for their return 2 Chron. 7.13 14. If I shut up heaven that there bee no rain or if I command the Locust to devour the Land or if I send pestilence among my People if my People which are called by my name shall humble c. God tryes his people by threatnings by bringing judgements neer unto them by inflicting lesser judgements upon them before hee makes an utter destruction of them that they may learn righteousness humble themselves and so either prevent the judgements or have them turned into mercies Obs 3 When rods of tryal do us no good then follows rods of Destruction when the trying rod hath been despised then comes the despising rod the rod that will not regard young or old high or low Prince or People At first God did lightly afflict Zebulun and Nepthali but that being in vain afterwards hee afflicts them more grievously Isa 9.1 When Dimon profited not by her first stroaks God laid more upon her Isa 15.9 when smiting the lintell of the Door and shaking the Posts did not prevail then did the Lord cut and slay with the Sword Amos 9.1 If fear work not hee hath a pit if that do it not hee hath a snare Isa 24.17 18 when Paternal chastisements profit not God hath destroying judgements hee will deal then with men not as peccantes liberos but hostes manifestos Vers 14 Thou therefore son of man prophesy and smite thine hands together and let the sword bee doubled the third time the sword of the slain it is the sword of the great men that are slain which entreth into their privy Chambers 15 I have set the point of the sword against all their Gates that their hearts may faint and their ruines bee multiplyed Ah it is made bright it is wrapt up for the slaughter 16 Go thee one way or other either on the right hand or on the left whithersoever thy face is set 17 I will also smite mine hands together and I will cause my fury to rest I the Lord have said it The Instruments causes and end of the sad judgements comming upon the Jews being formerly declared here the manner and circumstances thereof are laid down Smite thine hands together The Hebrew is Smite hand to hand Caph notes the concavity and hollownesse of any thing and so the hollow and palme of the hand Whither this smiting of hands imports sorrow or joy is questioned some make it to signify joy prefiguring the pleasure of God in executing judgement upon the Jews but when smiting or clapping of hands is referred to the creature to express joy other words are used as Saphack Job 27.23 Lam. 2.15 Macha Psal 98.8 Isa 55.12 Takang or Takah Psal 47.1 Nehem. 3.19 Besides this the Prophet was in a mourning frame vers 10. when the sword is comming should wee then make mirth and chap. 6.11 smiting with the hand imported sorrow and so I conceive it doth here smite thine hands together once twice thrice oft for the evils that are comming Let the sword be doubled the third time The word for doubled is Caphal which signifies also to repeat iterate reply The sense is let the sword come the second and third time Some read the words thus iterabitur gladius tertio The Sword shall come the third time Others iteretur gladius tertietur Let it bee iterated and tertiated Nebuchadnezzar had come twice before in Jehoiakims and Jehoiakins daies and after came in Zedekiahs carrying him away to Babylon and this is made the minde of
and ruling any more in Judah None of them shall ever come to kingly dignity Vntill he come whose right it is Hebrew is Ad bo asher lo hammishphat which Jun. renders thus Donec venerit is cujus est jus ipsum till hee come whose right it is Aecolamp Donec veniat ei qui judicet untill it come to him who may judge Vatab. Donec is veniat cui jure convenit till hee come to whom of right it belongs The sense is the Crown shall neither fit nor bee fastened to any head till hee come that hath the true right to it and that is neither Nebuchadnezzar nor Zerubbabel nor Aristobulus Alexander or Hyrcanus who assumed Kingly dignity to themselves in time of the Maccabees but Christ the Messiah who is the true heir and successor of David when hee comes hee shall raise up the Kingdome of Judah being miserably afflicted destitute and lost to the eye of the world he changing it into a spiritual Kingdome shall restore it to as high yea an higher glory than ever it had The crown here was reserved and laid up for the Lord Christ who was born King of the Jews Mat. 2.2 to whom the Angel told Mary that the Lord should give the Throne of his Father David and that hee should reign over the house of Jacob for ever and have an endlesse kingdome Luke 1.32 33. upon this account it was that Nathaniel called him the King of Israel John 1.49 and that Christ said The Father hath committed all judgement unto the Sonne John 5.22 The Father had appointed Christ to bee King and Ruler Micah 5.2 gave him power Isa 9.6 hee was to succeed David sit upon his Throne and kingdome to order the same vers 7. and his right thereunto both Matthew in his first Chapter and Luke in his third do clear up shewing how he descended from David And I will give it him Christ when hee comes shall not bee kept off from his right I will give it him and hee shall have the Crown it will fit his head and sit fast upon it though hee come in a mean and low way yet he shall be King and reign Obs 1 The Lord doth lay the glory of Crowns and Scepters in the dust when hee pleases I will overturn overturn overturn it There is no Crown so sure to any Mortals head no Kingdome so stable but the Lord can pluck away the Crown shake the Kingdom to peeces throw out the possessors and dispossesse their Heirs He pulled the Crown from Zedekiahs head he brake his Kingdome in peeces hee threw him out of his Throne deprived him and his Sonnes of ever inheriting more Sometimes the Lord doth suddainly overturn Empires and Kingdomes as Belshazzars by Darius the Median Dan. 5.30 31. Sometimes hee proceeds gradually and so hee did with the Kingdomes of Israel and Judah Hos 5.12 I will bee unto Ephraim as a moth and to the house of Judah as rottennesse a Moth eats up a garment by degrees now it makes one hole in it and anon another so Rottennesse enters by degrees into a Tree first into one branch then another after into the body and root So God by degrees eat up wasted and consumed those Kingdomes But bee it suddainly or gradually hee overturns them when hee pleases God overturned the Persian Monarchy by the Goat which had the notable Horn Dan. 8.5 that was Alexander the Great King of Greece and when hee was grown very great ruled according to his will his Kingdome was broken divided to others and not to his posterity Dan. 11.3 4. the Lord pluckt up his Kingdome and quartered it among those were not his Heires The Lord made the Scepter depart from Egypt Zech. 10.11 hee cut off him held the Scepter from the house of Eden Amos 1.5 hee breakes the staves of the wicked and the Scepters of the Rulers Isa 14.5 Crowns Scepters Kingdomes he tumbles down and laies in the dust Obs 2 When God overturnes Crowns and Kingdomes hee keeps them in such a condition while hee pleases I will overturn overturn overturn and it shall bee no more untill he come whose right it is This was neer five hundred years for from Zedekiahs deposal to the birth of Christ were four hundred ninety and two years which was a long season for his crown and kingdome to lye in darknesse and a desolate condition Hosea told us long since that the children of Israel should abide many daies without a King and without a Prince ch 3 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdome of Judah and lyes overturned to this day and so hath been above two thousand years in a sad dark distressed condition When Kingdomes Scepters and Thrones are once overturned they are not quickly raised up again Their sinnes were great which caused the Lord to overturn them and hee lets them lye under the punishment of their iniquity many daies and years When Kingdomes are down many struggle to lift them up again to their former dignity glory and greatnesse but it must not it cannot bee till the Lords time come till he please to put forth his hand and do it Obs 3 The Lord Christ the promised Messiah was the true King of Judah and Prince of Sion Vntill hee come whose right it is and I will give it him The Father had appointed him to bee King given him the Kingdome and made it known long before his comming in the flesh Hee was spoken of Gen. 49.10 Hee was the Shiloh the Prosperer unto whom the gathering of the People should bee hee gathered Jewes and Gentiles together Hee was spoken of Numb 24.17 There shall come a star out of Jacob and a Scepter shall rise out of Israel So in Psalm 45.6 7. The Scepter of thy Kingdome is a right Scepter and God hath annointed thee See Isa 11.1 2. ch 42.1 2 3. Jer. 23.6 Ezek. 34.23 24. Dan. 7.14.27 Zach. 9.9 In these places and many other the Kingdome of Christ his right thereunto and the Fathers donation thâ—rof unto him are spoken of The Peoples hearts were towards him and they would have made him a King John 6.15 however hee appeared to the world the Apostles beheld glory and majesty in him John 1.14 2 Pet. 1.16 and Pilate writ over his head This is Jesus the King of the Jews Mâ—t. 27.37 Christ was not a contemptible person whatever men thought of him the Father designed him to bee a King gave him a Kingdome the Prophets foretold his Kingly dignity he was born a King dyed a King he lives and reigns at this day King of Sion and of all Saints Rev. 15.3 wee have no cause to bee ashamed of our King but ought to honour him as wee honour the Father seeing all judgement is committed to him Joh. 5.22 23. Obs 4 The wisdome and goodnesse of the Lord towards his that when hee tells them of the severest judgement hee mingles some mercy I will
Jerusalem Jer. 4.6 7 9 13. Jerem. 52.4 Zeph. 1.14 15. The ten Tribes not hearkning to the Prophets and Seers but proceeding in their wicked waies 2 King 17.12 13. found the Lord had a day to send Salmanaser who spoiled the Land besiedged Samaria three years and carried them away Captive into Assyria which was the verifying of Isaiahs prophesy against them chap. 17.4 In that day it shall come to pass that the glory of Jacob shall be made thin and the fatness of his flesh shall wax lean The glory and fat of Jacob were their Princes Counsellors Souldiers wealth and strong holds which the Assyrian deprived them of and made Jacob thin and lean God had his day to visit Egypt by shaking his hand over it Isa 19.16 The Lord had his day to make Tyre forgotten seventy years according to the daies of one King Isa 23.15 about that time which Nebuchadnezzar took Jerusalem hee also took Tyre and the great merchandizing of it was interrupted seventy years so long as the Jews were in Babylon which Isaiah calls the daies of one King The daies of Kings and so other men who lived at ease were usually counted seventy years or thus according to the daies of one Kingdome that is the daies of the Babylonian Kingdome from the time of taking Tyre for seventy years after that Kingdome ceased and Darius the Median took it Dan. 5.31 Obs 4 When a land and people retain their filthinesse and rest uncleansed after mercies judgements and means used to do them good God doth not onely with-hold mercy but deny hope of mercy Judea was the land uncleansed and shee should have no rain in the day of Indignation Her sinnes kept back the rain in a litteral sense Jer. 3.2 3. and cut off the hope of rain in a metaphorical sense Zeph. 1.17 18. I will bring distresse upon men that they shall walk like blind men because they have sinned against the Lord They shall see nothing tending to their comfort but all working against them for it follows Their bloud shall be poured out as dust and their flesh as the dung neither their silver nor their gold shall bee able to deliver them in the day of the Lords wrath but the whole land shall be devoured by the fire of his jealousy Gold and silver will do much but nothing in the day of wrath Prov. 11.4 that place in Isa 8.21 22. is observable They shall passe through it hardly bestead and hungry and it shall come to pass when they shall bee hungry they shall fret themselves and curse their King and their God and look upwards and they shall look unto the earth and behold trouble and darknesse c. When Senacherib or Nebuchadnezzar should invade the Land the Famine should bee so great and the men of Judea so hungry that they should fret and curse their King their God The one because he prevented not their misery the other because he delivered them not out of it and they should look up to heaven down to the Church and find help from neither nor hope of mercy any where trouble darknesse anguish were before them and they should bee driven to them they disgrace the true Prophets vers 18. they listened to false Prophets and Lyars ver 19. they tryed not them and their doctrin by the Law and Testimonies ver 20. therefore God brought evil upon them yea such evil as they were helpless and hopeless Vers 25 Thero is a conspiracy of her Prophets in the midst thereof like a roaring Lyon ravening the prey they have devoured souls they have taken the treasure and pretious things they have made her many widows in the midst thereof In this vers and the 28. you have the sins of the Prophets expressed which defiled the land and made it to bee called the land uncleansed and they are 1 Conspiracy 2 Cruelty like roaring lyons c. 3 Murther and that of soules they have devoured c. 4 Covetousness they have taken the treasure and the pretious things 5 Inhumanity or impiety they have made her many widows 6 Flattery and lying ver 28. A conspiracy of her Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ligare colligare metaphorice dicitur de animorum colligatione conjurare facere ligam The Hebrew for Conspiracy is kesher which is from a root or word which signifies to bind to tye together as Jer. 51.63 Isa 49.16 and metaphorically is referred to the minds of men combining together as 1 Sam. 18.2 The Soul of Jonathan was knit with the soul of David Nick-sherah ligata erat was united bound to inleagued with the soul of David and 2 Sam. 15.31 Ahithophel is among the Conspirators with Absolom backsherim in conspirationibus his minde with others were united in a conspiracy against David so 2 Kin. 12.20 Jehoash his Servants arose and made a Conspiracy The Hebrew is They conspired a Conspiracy they were all of one heart and minde and it was to kill their Master Here the Prophets had a Conspiracy it s spoken of the evil Prophets they met in Jerusalem they consulted and consented to prophesy the same thing that none should Prophesy otherwise Nequis secu◠doceat quam ipsi ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat if they did they would cry them down and those should follow them thus they made a Conspiracy against the true Prophets and those were truely religious opposing God and godliness You may read how they set themselves against Jeremy chap. 26.8 and stirred up the Princes and people against him ver 13. how they prophesyed the same things Jer. 23.17 chap. 6.14 Like a roaring Lyon ravening the prey Lyons are fierce and cruel especially when hungry and it s observed of them that they first roar Vid. Sanct. in Isa 31.4 whereby they scare men and beast and then hunt after the prey So these Prophets did roar against the true Prophets and their followers Jer. 26.11 This man is worthy to dye not to bee silenced imprisoned or banished but to dye nothing but death will suffice them they were greedy of the prey and said he should surely dye ver 8. They have devoured souls Soules that is men Pestilentibus doctrinis aeternae damnationi bnoxios reddebant by a Synecdoche of the part for the whole They preached dreams and visions of their own heads whereby they seduced 〈◊〉 undid multitudes Ezek. 13.10 Jerem. 14.13 chap. 23.13 when Prophets do not tell people of their sinnes they destroy them Ezek. 3.18 and so when they present their own phansies instead of Gods word Jerem. 23.22 with 32. had they delivered the word of God they should have turned men from their evil waies but by their lies and dreams they made them to erre They have taken the treasure and pretious things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for Treasure is Cosen which Montanus renders robur strength and so it s used Isa 33.6 and riches
lust and pour out their filthinesse upon them so did Aholibah lust after the Egyptians Obs 1 That when God executes severe judgements upon Cities hee looks that sister Cities should take warning thereby and reform in those sinnes which brought such judgements upon them God destroyed Aholah or Samaria for her idolatry and consederating with heathenish Nations When Aholibah saw this shee reformed not but was more corrupt God expected that Jerusalem should hereupon have purged out all idolatry knockt off her confidences in other Nations and cleaved wholly to him that so shee might have been spared but shee made no good use of his dealings with Samaria Obs 2 That progresse in the same sinnes after judgement executed upon others for the same and seen is a fearful aggravation of sinne Aholahs sinnes were the same that Aholibahs were and Aholibah saw Gods judgements executed upon her for those sinnes and yet shee continued and proceeded in the same When she saw this shee was more corrupt when Gods hand is lift up judgement executed men should fear and learn righteousnesse but to go on in wickednesse is an horrible sleighting yea despising of God and his judgements Obs 3 That sinful Cities usually grow worser whatever judgements they see or hear to be executed upon others Jerusalem was more corrupt than Samaria and abounded in whoredomes more than shee did and doted more upon the Assyrians Chaldaeans and Egyptians So corrupt is the nature of man that it s not onely the worse after mercies but even after judgements Are not wee in this City and land worser now after all the judgements and mercies wee have seen felt and injoyed Obs 4 The Lord takes notice what waies Cities go and how they do defile themselves vers 13. I saw that she was defiled with Assyrians Chaldaeans Egyptians by her trusting in them more than in mee by her Idols shee fetched in from them Gods eye was upon Sodome Gomorrha Nineveh Babylon Tyre Rabbath and all other Cities and so it s now upon Rome c. Obs 5 From this 13. vers That sinful Cities do tread in one anothers steps They took both one way what one did that the other did if Aholah was gone to Assyria Aholibah will follow her if one runne to Egypt the other will run after her if one dote upon them both so will the other if one prosâ—itute her self to corporâ—l and spiritual whoredome so will the other Simeon and Levi were brethren in evill and went both one way Samaria and Jerusalem were sisters in wickednesse and went both one way 6 From the 14 15 16. Obs That the eyes are instruments and occasions of great evil When shee saw the images of the Chaldaeans in their dresses with their belts and aspects shee was taken with them as soon as shee saw them with her eyes Heb. is At the sight of her eyes she doted upon them the images affected her eyes and they conveyed corruption to her heart or that which stirred the corruption pre-existent in her heart which set her on work to send into Chaldaea for the men themselves Adultery and idolatry have their chief entrance by the eye and many other sinnes likewise if men and women would have chaste hearts they must have special care of their eyes what a sad thing was it that Jerusalems eyes should bee taken with the painted images of Babylonians Some confesse there is danger by gazing upon living objects the beauties of men and women but they fear none from dead objects but Achan saw a wedge of gold and a Babylonish garment and they snared him Aholibah here saw Babylonish Pictures and they ensnared her if you would bee safe keep your eyes from wandering and beholding wanton pictures such sights have cost some dear and brought forth much wickednesse Obs 7 From the 17. v. For Gods people to confederate with Babylonians and admit of any part of Babylonish worship is to defile the bed of love for a woman to make leagues with other men and to admit any one into the marriage bed is to defile it God is a jealous God his worship must bee pure and the heart must bee pure if the worship bee mixt or heart lean upon an arm of flesh the bed of love is defiled in the bed is the love let out to the wife in the worship and Ordinances God lets out his love to the soul when they are pure in the heart being pure and confiding in God God lets out himself and his love Let us look to our hearts that they may bee dis-ingaged from all creature confidences and to our worship that it bee according to God and then the bed of love is undefiled and we shall have communion with and comfort from our beloved Obs 8 Wickednesse iâ— unconstant Aholibah doted upon the Assyrians ver 12. and again shee doted upon the Chaldaeans vers 16. and here in the 17. her minde was alienated from them Wickednesse is violent and unconstant shee was taken with the very images of the Babylonians now she cares not for the men themselves her soul is dis-joynted from them but it was to fall in with some others and they were the Egyptians vers 19. but shee held not there long which made the Lord to say Jer. 2.36 why gaddest thou about so much to change thy way Thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria Obs 9 Impudence and open sinning causes God to disowne and renounce them do so Aholibah vers 18. discovered her whoredomes and nakednesse shee talked openly what shee had done with the Babylonians shee set up Altars and Idols in every street was openly and impudently wicked even like an whore that should prostitute her self to any in the streets Now it being so saith the Lord then my minde was alienated from her The Hebrew for from her is Mealeah a desuper ea my heart before was fastened upon her and none could take it off but seeing she is become such an whore so audaciously wicked I can affect her no longer there is a necessity in it that I should alienate my heart from her as I did from her sister Aholah else I shall bee thought not to have dealt justly with her especially seeing Aholibahs sinnes exceed Aholahs Jerusalems wickedness alienated Gods heart from her that is made him renounce her for an harlot It s sad when God renounces Hos 1.9 Lo ammi you are not my people and I will not bee your God what more dreadful sound wâ—s there ever in the ears of Ephraim Samaria or Aholibah than that There can be nothing more dreadful than to have God disclaim and renounce then is God turned against them hee so renounces and so hee was against Jerusalem Ezek. 5.8 Behold I am against thee and will execute judgement in the midst of thee If wee would not have Gods heart alienated from us and so bee dis-owned renounced by him let us take heed of all sins especially of impudency in any
King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle
that time sent to take off Elishaes head vers 31. and said hee would wait no longer for the Lord vers 33. His scum boiled in and boiled up to a greater height Is the scum gone out of Ireland by all the bloudy judgements of God have been upon them is it gone out of England or London by all the sad stroaks we have had Obs 3 When judgements prevail not with sinful places to cleanse them from their iniquities God threatens and will certainly destroy such places and that without mercy Jerusalem was as a pot over the fire her scum went not out of her and what then Woe to the bloudy City bring it out peice by peice let no lot fall upon it because the scum wrought not out the flesh the people must bee brought out to destruction and the pot bee broken in peices God said of Jerusalem Jer. 32.31 This City hath been to mee as a provocation of mine anger and of my fury from the day that they builâ— it even unto this day sometimes there were good Kings and good people in it but generally the people were wicked and therefore Jerem. 19.11 I will break this people and this City as one breaketh a Potters vessel that cannot bee made whole again It was bloudy mercilesse and now should have bloudy judgements without mercy Obs 4 Open impudent sinning provokes to vengeance and shall bee punished openly The 7. and 8. verses together yeild this observation Jerusalem shed bloud not in a corner or some secret place shee had no care to conceal and cover what shee did but openly as on the top of a rock shee set up scaffolds to execute the innocent this caused fury to rise in the Lord and hastened him to take vengeance and to punish her openly hee called for Nebuchadnezzar to come out of Babylon hee led him to the gates of Jerusalem caused him to sit down there and visibly to execute his vengeance upon her so that her punishment was as open as her sinne shee sinned as on the top of a rock and God set her bloud on the top of a rock The besiedging taking and burning of Jerusalem was so known and famous as that all the Nations took notice thereof and made themselves sport therewith Lam. 2.15 16. she would not cover her sin and shame and God would not cover her punishment Vers 9 Therefore thus saith the Lord God woe to the bloudy City I will even make the pile for fire great 10 Heap on wood kindle the fire consume the flesh and spice it well and let the bones be burnt 11 Then set it empty upon the coals thereof that the brasse of it may bee hot and may burn and that the filthinesse of it may be molten in it that the scum of it may be consumed 12 Shee hath wearied her self with lies and her great scum went not forth out of her her scum shall bee in the fire 13 In thy filthinesse is lewdnesse because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse anymore till I have caused my fury to rest upon thee 14 I the Lord have spoken it it shall come to pass and I will do it I will not go back neither will I spare neither will I repent according to thy waies and according to thy doings shall they judge thee saith the Lord God In these verses the Lord proceeds 1 In Threatning of judgements vers 9. woe to the bloudy City as before v. 6. 2 In a Parabolical declaration of those judgements in the end of the 9. v. and in the 10 11 ver 3 In shewing the causes thereof ver 12 13. 4 In sealing up the certainty and irrevocablenesse of these judgements v. 14. 9 I will even make the pile for fire great I will bring a multitude of Babylonians a mighty army which shall besiedge Jerusalem and bee as a great fire unto it by them I will execute fiery judgements upon the bloudy City The Heb. is I wil make a great fire that is I wil consume the whole City Here are a multitude of houses stately buildings and they shall bee all as a pile of wood for fire yea the inhabitants thereof shall bee consumed by the fire of my wrath 10 Heap on wood kindle the fire consume the flesh The Hebrew verbes in this verse are infinitive but rendred imperatively Vatablus reads them in the future I will heap on wood I will kindle the fire that is saith hee I will adde spirit and power to the Babylonish forces to besiedge the Jews that so by famine sword and plague they may be consumed According to our reading the words God calls for and hastens the destruction of Jerusalem Spice it well The Hebrew is Harkach hammerkachah which Montanus renders thus Condi condimentum aromatibus season a seasoning with spicery Rakach signifies to make an oyntment sawce or seasoning Ex diversis speciebus aromatum of diverse kinds of Grocery or sweets that so it may bee the more pleasing to the nostrils or pallate Cooks spice their meats and sawces that so they may be more acceptable to the taste of those feed upon them The spicing here I conceive to bee the various judgements which were to be inflicted upon Jerusalem which made it as savoury meat both to men and God when it was salted and spiced with his judgements God was at rest and comforted Ezek. 5.13 Their fears sorrows distractions sufferings famine were severall spices they were spiced withall and it was meat and drink to the Chaldaeans at last to destroy them being made faint and feeble with a long siedge Let the bones be burnt Let the strongest Souldiers wealthiest Citizens and principal men of the City bee weakened and consumed in this siedge or at the end of it not onely the poor and low ones but the highest and mightiest ones the Chaldee hath it fortes viri ejus insaniant let her strong men be mad 11 Then set it empty upon the coals thereof When the City should be emptied of the inhabitants thereof it should bee as a Pot set on the fire without any thing in it when it is so it quickly melts consumes and comes to nothing This Pot must be set on 1 That it may be melted 2 That the filthinesse of it may be separated 3 That the scum and rust may be consumed Obs 1 That sin and wickednesse do defile the places and persons where they are as filthy liquors scum and rust do the vessels and Pots in which they are This Metaphorical Pot had her filthinesse in it Jerusalem had shed bloud set up Altars and Idols oppressed the fatherlesse widdows and strangers and these things defiled her not onely were the Citizens but even the City it self was defiled The Leprosy defiled the garments and the houses Levit. 14. sinne is that Leprosy which defiles men garments houses Towns Cities and Lands Ezra 9.11 The Land which ye go to possesse is an unclean Land with the
Judea oft yea corrected them oft but neither word nor rod did better them Obs 4 People may so slip the time of repenting and turning to God as that it may bee too late for them to go about the same They may sinne away the time of mercy because Jerusalem having means took not the opportunity of purging her self shee should never bee purged her filthinesse should abide with her As Judea was the land not cleansed Ezek. 22.24 So was Jerusalem the City not purged shee passed the time of her purging shee lost the season for mercy The Scripture is clear for it Psalm 81.11 12. My People would not hearken unto my voice and Israel would none of mee so I gave them up to their own hearts lusts and they walked in their own counsels God invited them by means and mercies which they entertained not so as to profit by them they stood it out with God who cast them off and now it was too late for them to come O that they had hearkened not O that they would hearken The Foolish Virgins staid so long before they got Oyle that the door of the Bridegroom was shut and no entrance for them Matth. 25. they came too late Matth. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not I used all means but Jerusalem took not her time to do her self good therefore her house was left desolate her Temple her City should bee emptied of all means and mercies and her Children be left in a desolate condition God would have purged the old world but it slipt the time of its purging Gen. 6.3 My Spirit shall not alwaies strive with man they have been warned counselled reproved convinced by my Spirit in the Patriarchs and in their bosomes that hath been labouring to bring them to repentance but they grieve resist and vex my Spirit therefore it shall cease to strive any more with them to do them any good Let us not presume upon hereafters that wee will purge repent and turn to God hereafter thy hereafter may bee too late Seek the Lord while hee may bee found call ye upon him while he is near Isa 55.6 There is a time when hee will not be found a distance at which hee will not hear Prov. 1.28 Then shall they call upon mee but I will not answer they shall seek me early but they shall not find mee They sleighted and improved not the means which God afforded them thereupon judgements came on them whereupon they betake themselves to a more serious use of the means but it was too late God had no ear to hear them neither would make any appearance for them Time present is the acceptable time 2 Cor. 6.2 Let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Obs 5 Those have had means and not profited thereby God will deal most severely with there is no mercy but altogether judgement for them Jerusalem had means but was not purged and shee should not bee purged but Gods fury should rest upon her Thou shalt not bee purged from thy filthinesse any more till I have caused my fury to rest upon thee that is thou shalt never be purged in mercy but destroyed in my fury and so it was quickly after by the Chaldaean Army Capernaum was exalted to Heaven in means but what said Christ Matth. 11. shee should bee brought down to hell that is suffer extream punishment and why shee improved not the means for if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Had Sodome had the Preaching and miracles thou hast had it would have made such improvement of them as to have kept off the fire and brimstone fell upon it therefore the punishment of the Sodomites should be lesse than of the Capernaites at the day of Judgement Luk. 13.7 God is severe against those have the means to purge them and do it not that have the Gospel and imprâ—ve it not The Fig-Tree in the vineyard had stood there three years and was not better at last then at first the influences of Heaven and fatnesse of the earth had done it no good and behold the severity of the owner Cut it down why cumbers it the ground Hee saith not dig it up set it elsewhere but cut it down it s a burden to mee to the earth and reproach to all the Trees in the Garden what made the Lord deal more severely with the Jews than other Nations It was because they had the means to do them that good which others had not Amos 3.2 You onely have I known of all the families of the earth I have so known you as to own you for my people as to give you my Prophets my Law mine Ordinances my Covenants c. therefore I will punish you for all your iniquities you shall be made as exemplary by my judgements as ever you were by my mercies 14 I the Lord have spoken it This verse seals up the Certainty of all threatned and cuts off all evasions which Jerusalem might make whatsoever as 1 She might say Ezekiel hath hard thoughts of me he speaks these things out of his own head and spirit they are his devices and I weigh them not This is answered in these words I the Lord I Jehovah who am of my self and give being life to all my threats have spoken What is said it is no vain vision lying Prophesy like to what the false Prophets have given out what Ezekiel hath said hee had from mee I commissioned him to speak and it s not hee but I that have spoken it It shall come to passe 2 Be it so that thou hast spoken it yet the time may be long ere these threats against mee may take place such thoughts were in the breast of Jerusalem chap. 12.27 this is answered here It comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit saith Montanus it s not a far off for many daies but it s at hand Others have it Eventurum est It s ready to come Nebuchadnezzar is upon his march hastening to thy gates and will suddainly sit down before them I will do it 3 What if Nebuchadnezzar bee comming hee and all with him are but men they may fail of their purposes sink in their undertakings and never bee able to perform what they enterprize This shift is here taken off I will do it I am not man but Jehovah I fail not in my purposes I sink not in my undertaking I am able to perform what ever I enterprise the whole work is mine I have called forth Nebuchadnezzar and his Army I will bring them to thy gates and inable them to do all my pleasure feci I have done it so is the Original it s as certain as done I will not go back 4 Grant it that the
work is thine and thou hast determined to see it done yet upon second thoughts thou maiest change thy resolutions when thou shalt consider that I Jerusalem am thy City and the onely City thou hast chosen in all the world and wilt thou bring an Heathenish King and an Army to destroy mee and the Temple where thou dwellest and art worshipped surely it cannot bee Lam. 4.12 This conceit of hers is blown away by these words I will not go back thou art a bloudy City thy scum is not gone out of thee thou art filthy and in thy filthinesse is lewdnesse obstinacy thou goest not back from thy wicked doings I will not go back from doing what I have purposed The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not retract what I have said and purposed Non subtraham me I will not withdraw my self from it Avenarius renders the words thus Non feriabor I will not make holy daie and cease to prosecute what I have determined Neither will I spare 5. Jerusalem might yet say The Lord is merciful though hee bee angry and in his anger bring the enemy to my Gates hee will not keep his anger alwaies when I shall fast weep pray hee will bee intreated hee will pardon spare and not suffer mee to bee destroyed This refuge is here made uselesse Neither will I spare fasting prayers and tears shall do her no good Jerem. 14.12 when Jerusalems children should fast God would not hear their cry no nor Jeremy for them cha 11.14 nor Ezekiel cha 9.8 9 10. though themselves their Prophets should importune God hee saith As for mee my eye shall not spare neither will I have pitty thou hast caused my fury to come up to take vengeance and I will bee avenged on thee I will not abstain from revenge so the word signifies Neither will I repent 6 Thou hast oft repented thee when thou hast been upon destroying designes Jonah 3.10 Hos 11.8 Ezek. 20.8 9.13 14 17 22. and I hope thou wilt repent thee of what thou art about if thou dost not repent before my destruction thou wiâ—t repent after it that thou hast dealt so by me This strong-hold is here battered down Neither will I repent what though I have oft repented mee of the evil I purposed to bring upon thee and thy Children must I alwaies bee upon those tearms with thee No no Jerusalem my repentings have not causâ—d thee to repent my repenting shall now cease Jer. 15.6 I will stretch out my hand against thee and destroy thee I am weary with repenting I will neither repent when thou art destroying nor when thou art destroyed it will bee an case to me to see thee and thy children consumed Repentance sometimes in Scripture is attributed to God and then it s spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and it must warily bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as God may not bee wronged in mens apprehensions thereby In mens repentance there is griefe change quia fefellit eventus non antea Previsus something falls out they did not foresee David Repents of murthering Vriah defiling Bathshebah because that fell out in it hee did not foresee as the blaspheming Gods name and the sword it brought upon his house hereupon hee changed his minde was affected with grief these things are not in God hee foresees all events he grieves not hee changes not therefore in this sense he cannot bee said to repent Theodoret speaks right when he saith Panitentia in Deo nihil aliud est quam mutatio dispensationis ejus it is a change of Gods dispensation if God had not destroyed Jerusalem hee should have been said to repent His repentance is alteration of things and actions no change of his purpose and will In humane Repentance there is the change of the will in divine Repentance there is the willing of a change and that in the thing not in the will or Counsel of God which are unchangeable Here God would not change the thing I will not repent According to thy waies and according to thy doings shall they judge thee 7 Jerusalem might yet say if it bee so that thou wilt not repent and shew mercy unto mee thou wilt shew thy self a cruel and mercilesse God This imputation is here prevented According to thy waies and doings shalt thou bee dealt with all if thy judgements bee sharpe and dreadful thou hast deserved them the equity of my proceedings shall bee so conspicuous that all the world shall clear mee and say the fault is thine own that thou sufferest such hard things thou hast done such wickednesses lewdnesses abominations that God is righteous in consuming of thee all is suitable to thy waies These words They shall judge thee By the Septuagint are rendred in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge thee and so by the Vulgar By Junius in the second person judicaberis Thou shalt bee judged By others as here they shall judge thee that is the Babylonians and these several readings or rendrings of the word make up but one and the same sense Thou shalt bee judged that is by the Lord and the Babylonians who are his instruments to execute his pleasure Ezek. 23.24 I will set judgement before them and they shall judge thee I will make known to them my purpose of utter destroying thee and they shall do it Obs 1 Great sinners do not beleeve judgements threatned but are apt to shift them off and flatter themselves with hopes of mercy Jerusalem had great scum God threatned to consume her and her scum in the fire but shee beleeved it not shee shifted off all threatnings shee still expected peace and safety Jerusalems Prophets had so bewitched and possest her with thoughts of peace and security from evil coming upon her Jerem. 23.17 that nothing Jeremy or Ezekiel threatned could bee heard therefore saith God here I the Lord have spoken it it shall come to pass c. thou thinkest I will not do it that I will recal my threats spare thee and repent such vain thoughts lodged in Jerusalem Jerem. 4.14 and such vain speeches were uttered by Judah Thou sayest because I am innocent surely his anger shall turn from mee Jer. 2.35 Jerusalem and Judah thought said they were innocent and therupon shifted off all was threatned flattered themselves with hopes of mercy but they were guilty yea more guilty than all the Nations and Cities round about them Ezek. 5.5 6. and had such judgements comming upon them as never had any the like vers 9 10. which they would not beleeve though the Lord himself told them thereof for Jerem. 5.12 They belyed the Lord and said it is not hee neither shall evil come upon us neither shall wee see sword nor famine We shall do well enough in this City and if they should come wee will appear before him with our sacrifices and wee shall bee delivered Jerem. 7.10 wicked men do flatter themselves
us fetch the Ark of the Covenant of the Lord out of Shiloh unto us that when it commeth amongst us it may save us out of the hand of our enemies But God had a day quickly after that to deprive them of it vers 11. The Ark of God was taken the Philistims took it and slew thirty thousand footmen Ephraim gloried in his children but God had his time to pluck them away Hos 9.11 12. Their glory shall flee away like a bird from the birth and from the won be and from the conception though they bring up their children yet will I bereave them and there shall not bee a man left their priding themselves in their children and increase made the Lord to diminish them hee took his times for that purpose when Jonas idolized the gourd the Lord had his day to smite it Jon. 4.7 Jacob was over fond of Joseph and God had his day to send him far from him Gen. 37. Obs 3 That when God is most angry executing his severest judgements then even then some are spared some finde mercy When the Lord should take away the Temple City their Sonnes and daughters and make good all the dreadful threatnings given out by Jeremy and Ezekiel against the Jews by Plague Famine Sword Wilde Beasts which was as black and sad a time as ever they saw even then some escaped Hee that escapeth in that day It was hard for any to escape when such an Army of Babylonians so cruel and bitter had lain so long round about Jerusalem watching as Lyons for the prey yet some did escape Jeremy saith Lament 2.22 in the day of the Lords anger none escaped or remained hee doth not mean absolutely none for himself escaped and divers others his meaning is that they were few in comparison of those who suffered Since the beginning of the World hath it been heard that God was so severe in any judgement executed upon the Sonnes of men as to shew no tokens of Mercy when hee drowned the World hee shewed great mercy to Noah and his Family when hee consumed Sodome and Gomorrah to ashes hee gave Lot and his Daughters their lives for a prey and when hee made Jerusalem here a spectacle of his vengeance hee made an out-let and escape for some he is a God that in wrath remembers mercy and doubtlesse in that great overflowing and drowning made in the low Countries at this time as he hath shewed much severity so he hath not forgotten mercy Obs 4 God at his pleasure puts singular honour upon his faithful servants the Prophets Hee tells Ezekiel that when hee shall have accomplished what hee had prophesyed against Jerusalem that hee should bee informed thereof that hee would give some or others their lives for a prey that they might bring him tydings thereof and so lift up his head against all his adversaries who looked upon and counted him a false Prophet Herein was great honour put upon the Prophet hee that escapeth shall come unto thee to cause thee to hear it c. So God honoured Abraham in telling him what hee was about to do unto Sodome Gen. 18.17 Shall I hide from Abraham that thing which I do no hee is a Prophet a friend of mine my faithful servant and hee would not conceal the matter from him So Amos 3.7 The Lord revealeth his secrets to his Servants the Prophets hee sends a messenger unto them even his holy Spirit to acquaint them with what hee is doing and with what hee hath done so hee sent an Angel to Joseph to tell him that Herod was dead who sought the life of the young child Mat. 2.20 Obs 5 God hath his times of shutting and opening the mouths of his Prophets Thou shalt speak and bee no more dumbe after this time the Prophet was as a dumb man towards the Jews because they beleeved not his Prophesies entertained him not as a Prophet but sleighted mocked and scorned him for those unusual Passages of his which the Lord put him upon therefore the Lord took him off from being a Prophet unto them he had no more word for them the false Prophets went on still but the true Prophet is silenced mens sinnes do cause the Lord to stop the mouths of his Prophets their unbeleef unprofitablenesse perverse constructions they make of what is said and done by them their hearkening to lies errors and vain visions of false Prophets do discourage them and cause them to bee silent Thus Peoples untoward carriages made Jeremy resolve to bee silent and Preach no more in the Name of the Lord Jerem. 20.9 The Prophets then had and the Prophets now have great discouragements and cause enough to bee silent and God may cause them to bee as dumb unto them removing them into corners or taking them away the peoples sinnes rob them of spiritual mercies Ezek. 3.26 I will make thy Tongue cleave to the roof of thy mouth that thou shalt be dumbe and shalt not be to them a reprover for they are a rebellious house Their sinne deprived them of Prophesy and made the Prophet dumb Let us look to it that our sinnes deprive not us thereof and make our Prophets dumbe God may in justice make them dumb to us and open their mouths to others If you would still hear the Prophets speaking unto you let the Lord see you practising what they present unto you in his name yea let the Lord hear you praying for them and then see what is written and promised Isa 30.19 20 21. then your Teachers shall not bee removed into corners but your eyes shall see them and your ears shall hear them Obs 6 That Prophets when they are discouraged silenced and become signes unto the People they are to be patient waiting upon the Lord to make good what they have spoken in his name and for the opening of their mouths again Ezekiel was a sign unto them being silenced and discouraged hee was patient expecting that God should accomplish what hee had prophesyed and open his mouth again which hee did In that day shall thy mouth be opened to him that is escaped CHAP. XXV Vers 1 The word of the Lord came again unto me saying 2 Son of Man set thy face against the Ammonites and Prophesy against them 3 And say unto the Ammonites hear the word of the Lord God Thus saith the Lord God Because thou saidst Aha against my Sanctuary when it was prophaned and against the land of Israel when it was desolate and against the house of Judah when they went into captivity 4 Behold therefore I will deliver thee to the men of the east for a possession and they shall set their Palaces in thee and make their dwellings in thee they shall eat thy fruit and they shall drink thy milke 5 And I will make Rabbah a stable for Camels and the Ammonites a couching place for flocks and yee shall know that I am the Lord. 6 For thus saith the Lord God because thou hast clapped thine
the Philistines had perpetual enmity against them and upon all occasions manifested it OEcomlap Ad destruendum inimicitias eternas To destroy the eternal hatreds which were between them The Philistims now made account so to destroy the Jews as that they should never bee troubled or harmed by them more The French translation falls in with this sense whence it is Pour destruction d'inimitiez immortelles for the destruction of the immortal enemies Our Translation is good which saith The old hatred they hated the Jews from the beginning Gen 26.18 the Philistims stopped the Wells Abraham had digged and contended with Isaac when his Servants digged new ones so that hee named one Esek the other Situah that is Contention and hatred ver 20 21 and after the Jews obtaining many victories over them their hatred increased and especially for Davids slaying their Gâ—liah 1 Sam. 17. burning their images 2 Sam. 5.21 and killing their four Gyants 2 Sam. 21. and making them tributaries They knew that the Jews and Jerusalem had plagued them many years and now out of that old hatred they bare to it and them they would destroy both 16 I will stretch out my hand upon the Philistines Of stretching out the hand the 7. 13. vers gave occasion to speak God had forborn them notwithstanding all their enmity and evil doings against the Jews but now he would appear and punish them his hand should bring destruction upon them I will cut off the Cherethims They were a people dwelling near the Sea coast in Palestina warlike and fierce they had been subdued by David and served him 2 Sam. 8.18 chap. 15.18 chap. 20.7 It s conceived they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davidis Davids guard Some derive their name from Carath excindere because they were men of might able to cut off and destroy Symmachus and Theodotion render the word Cherethims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyers what ever they were God here threatens their ruine and so in Zephan 2.5 Woe unto the inhabitants of the sea coast the nation of the Cherethites And destroy the remnant of the Sea coast Those that dwelt upon the Coast of the Mediterranean Sea in the Hebrew it is The remnant of the Haven of the Sea that is the Philistines whose bounds were the Sea 17 And I will execute great vengeance upon them In the 11. vers the Lord said hee would execute judgements upon Moab in the 14. vers hee would lay vengeance upon Edom and here hee will execute great vengeance upon the Philistines and Cherethims The Hebrew is Nekamoth gedoloth great vengeances they are such as do destroy and are without mercy With furious rebukes In the Hebrew its with rebukes of fury God would lay aside all mercy and pitty hee would not onely bee angry but wrathful hot fiery Chemah which is fury a calore dicitur for both jacham chamam from one of which it comes signify to grow hot and fury is nothing else but fervor irae the heat and height of Anger and in such a mood would God rebuke them they should not have verbal rebukes but reall rebukes Obs 1 Enmity once bred between Nations dyeth not away but groweth up and vents it self upon all occasions The Philistines took the actions done by the Jews against them so ill that they hated them grew in their hatred and shewed their hatefulnesse of them when ever they had opportunity In the 15. vers there bee several gradations 1 They hated the Jews 2 Their hatred continued they would not lay it down but let it proceed from generation to generation it was old hatred such as had been in their Fathers grand-fathers great grand-fathers and their predecessors many hundred years 3 It was not a secret hatred but such as put them upon revenge and brake out in action 4 Such as was not content with a few revengeful actions but carried them on to trade in such actions they dealt by revenge it was their constant practice 5 Their Heart was in the same they were given to it set upon it 6 Their hatred was joyned with despight they did insult and dominere over the Jews in their affliction And 7 Their end was the destroying and rooting out of the Jewish nation they took vengeance with a despightful heart to destroy it for the old hatred They neighbouring upon the Jews did oft infest them in Ahaz daies they invaded the South of Judah took Beth-shemesh and Ajalon and Gederoth and Shocho with the villages thereof and Timnah with the villages thereof Gimzo also and the villages thereof and dwelt there 2 Chron. 28.18 their hatred to the Jews was implacable and immortal when enmity began once between Judah and Israel it lasted from age to age There was war between Jeroboam and Rhehoboam all their daies 1 King 14.30 so for Asa and Baasha there was nothing between them but acts of hatred and hostility 1 King 15.32 Obs 2 Those that hate oppose and evil intreat the people of God hee will be revenged on and that severely The Philistines dealt despightfully and revengefully with the Jews and therefore the Lord would cut them off execute great vengeance upon them and that with furious rebukes Gods people are dear unto him he that touches them touches the apple of Gods eye Zech. 2.8 because the Ammonites Moabites Edomites dealt injuriously with the Jews therefore God laid his vengeance upon them cut them off and rooted them out The Egyptians tyrannized over them in their minority and God drowned them in the bottome of the Red Sea for it Sooner or later God met with and plagued all the Nations round about the Jews who dealt unkindly and despightfully with them The Babylonians were called of God to punish the Jews for their wickednesse but because they carried it bloudily and insultingly against the people of God Ier. 50.11 therefore the Lord destroyed Babylon and took vengeance on her v. 15. even vengeance of his temple v. 28. God is now at this time revenging the wrongs of his people done by Anti-Christ and the Anti-Christian party CHAP. XXVI Vers 1 And it came to pass in the eleventh year in the first day of the month that the word of the Lord came unto mee saying 2 Son of man because that Tyrus hath said against Jerusalem Aha shee is broken that was the gates of the people shee is turned unto mee I shall bee replenished now she is laid waste 3 Therefore thus saith the Lord God behold I am against thee O Tyrus and will cause many Nations to come up against thee as the Sea causeth his waves to come up 4 And they shall destroy the walls of Tyrus and break down her Towers I will also scrape her dust from her and make her like the top of a rock 5 It shall be a place for the spreading of nets in the midst of the Sea for I have spoken it saith the Lord God and it shall become a spoil to the Nations 6 And her daughters
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
Gods judgements would cut off man and beast destroy her Cities and in effect dry up her Rivers they should bee made uselesse Egypt strugled to defend and secure her self but it availed not Jerem. 46.11 Go up into Gilead and take balm O virgin the daughter of Egypt in vain shalt thou use so many medicines for thou shalt not bee cured Egypt was yet a virgin unconquered and shee is bid to go to Gilead where the most pretious and soveraign balm was and to take thereof that is to use the best means shee could finde out to prevent her ravishing and destruction and when shee had tryed one means and another many medicines all were vain her wound was incurable shee had dealt deceitfully with the Jews and lift up her self against the Lord robbing him of his glory whilst shee said The river is mine I have made it for my self Gods judgements were of that power and so severe as Jerusalem with all her art and means could not prevent them or protect her self from them Jer. 2.22 Though thou wash thee with nitre and take thee much soape though thou hast many excuses shifts pretences for what thou doest though thou send to Egypt for help though thou fast and prâ—iest these things shall do thee no good thine iniquity is marked before mee and my judgements must come and lay thee waste yea utterly waste Obs 3 Gods judgements are often universal and sweeping God would lay Egypt universally waste and desolate and that from one border to another from the Tower of Syene to Arabia within which bounds all Egypt was comprehended Jer. 12.12 The spoilers are come upon all high places through the wildernesse for the sword of the Lord shall devour from one end of the Land even to the other end of the Land no flesh shall have peace The Chaldeans were Gods instruments hee put the sword in their hand which did eat and devout from one extream part of the Land to another no place so strong so secret but the sword found it out and spared neither things nor persons the judgement was so universal that no flesh had peace that is none of the Jewish nation the terror of the sword was every where Zeph. 3.6 I have cut off the Nations their towers are desolate I made their streets waste that none passeth by Their Cities are destroyed so that there is no man that there is no inhabitant God swept away from the Heathens their Towers their streets their Cities their men expecting his people would have learned to fear him received instruction and prevented an universal judgement at least v. 7. but they rose early and corrupted all their doings as Gods Mercies had not so his Judgements did not do them good Therefore hee complains thus Jerem. 44.7 8. wherefore commit ye great evils against your souls to cut off from you man and woman child and suckling out of Judah to leave you none to remain in that you provoke mee to wrath with the works of your hands they put God upon an universal judgement by their universal wickedness Obs 4 That the times of Kingdomes flourishings and Kingdomes desolations are in the hand of God hee sets the bounds and periods for their Prosperity and their Adversity Hee said The land of Egypt shall bee desolate hee put an end to its glory and greatnesse hee set the time how long it should prosper and when that time was come and it brought to desolation hee determined the time how long it should lye in that desolate condition It shall not bee inhabited forty years the Cities of it shall bee desolate forty years Isa 23.15 Tyre as it had its time for reigning so it s seventy years for suffering the same proportion of years the Lord allotted unto the kingdome of Judah and to diverse Nations Jerem. 25.11 God put an end to their dominion and determined the time of their subjection which was seventy years service unto the King of Babylon The life and death of States is in the hand of the Lord to lengthen and shorten at his pleasure Some states flourish four hundred some five hundred some six hundred years and then they are made desolate for their forty their seventy years or more as seems good unto the Lord Dan. 2.21 Hee changeth times and seasons hee removeth Kings from their glory and greatnesse and throws them into obscurity what time he hath determined for them Obs 5 In time of wars people are driven from their friends habitations and countries When the sword came upon Egypt the Egyptians were scattered among the Nations and dispersed through the Countries God made use of them abroad to declare their own misery and his justice It s a sad thing to bee amongst strangers whose language is not understood to bee exposed to the scornes frownes and harsh usage of enemies the smoak of ones own country is better than the fire of another Many in our late warres have met with this great evil and can experimentally tell you what it is to bee driven out of their own Country and habitations into forrein ones Vers 13 Yet thus saith the Lord God at the end of forty years will I gather the Egyptians from the People whither they were scattered 14 And I will bring again the Captivity of Egypt and will cause them to return into the land of Pathros into the land of their habitation and they shall be there a base kingdom 15 It shall be the basest of the Kingdoms neither shall it exalt it self any more above the Nations for I will diminish them that they shall no more rule over the nations 16 And it shall bee no more the confidence of the house of Israel which bringeth their iniquity to remembrance when they shall look after them but they shall know that I am the Lord God These verses are a Promise of Mercy to the Egyptians where comes into consideration 1 The Time when this mercy shall be at the end of the forty years 2 The Mercy it self which is double 1 Revocation v. 13. 2 Restitution of their Kingdome v. 14 15. where the nature of the Kingdome is set forth it shall be base c. 3 The End and aime of God in so doing which is two-fold 1 That Egypt may bee no more the confidence of the Jews 2 Acknowledgement of God v. 16 13 At the end of forty years will I gather the Egyptians The Egyptians being notorious idolaters confiding in their own strength were scattered among the Nations where they wandred and lived without hope of seeing their own Country and becomming a people or Kingdome again but the Lord out of his abundant goodnesse beyond theirs and others expectation promiseth that after forty years expired he would gather them where ever they were scattered Forty years he would exercise them wiâ—h captivity and those hard things accompanied the same No vocabâ—â—â—r olim ca câ—â—â—â—s Egypti quaâ— postea ab Aâ—â—xandro magnâ— restaurata â—jus nomen accepit Maldonat but
Jews but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance
Princes and wicked people is pleasing unto God Hee set Nebuchadrezzar and his Army on work to besiedge Tyre to rase it to the ground hee paid them their wages for it which convinces that the work was pleasing unto him when men are at great cost and charges in setting many a work its argument they take pleasure in such work so was it here the work the Babylonish Army did was a pleasure unto God hee gave them all Egypt for that service God delights as well in executing judgement as in exercising mercy therefore Jerem. 48.10 hee curseth those should bee negligent in or backward to the slaughter of the Moabites God sent the Chaldaeans to destroy the Moabites and his heart was so much in this work that hee would have it done throughly and to quicken up the Chaldaeans to it hee pronounces a curse upon them if they should forbear to do it or not do it to purpose So that Jerem. 50.25 The Lord hath opened his armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of hosts in the land of the Chaldaeans come against her from the utmost border These words the Lord speaks concerning the destruction of Babylon which was a work very pleasing to him hee opened his Armory brought forth his weapons cal'd men from all parts to come and take those weapons and imploy them against her like some mighty Prince the Lord doth here who when he will war against some strong place opens his armory and magazin bringing forth all his warlike instruments his ammunition and artillery hee calls his Souldiers to take them saying Come this is the work I have called thee to viz. to storm this Castle to destroy this Town this is the work I take pleasure to see done Ver. 21 In that day will I cause the born of the house of Israel to bud forth and I will give thee the opening of the mouth in the middest of them and they shall know that I am the Lord. This Chapter according to Junius ended at the 17. ver where hee beginnes the thirtieth Chapter but according to our Translation this is the last verse of this Chapter and its a pretious Promise of Mercy to the house of Israel and to the Prophet In the words you have 1 The things promised which are 1 Restitution of power to the tribe of Judah I will cause the Horn c. 2 Liberty of Prophesying to Ezekiel I will give thee the opening of the mouth 2 The End of his so doing they shall know c. 3 The Time when in that day 21 In that day When the Egyptians were subdued and the Babylonish Monarchy quieted and setled in peace as shortly after Nebuchadrezzars return from Egypt it was for he dying Evilmerodach came to the Throne and then was the day Day notes not onely twelve hours or four and twenty but frequently a short time as Deut. 9.1 Hear O Israel thou art to pass over Jordan this day that was shortly within some few years or months for they passed not over Jordan till Joshuahs daies when Moses was dead and he governed Josh 3. so here day is put for some space of time after the destruction of Egypt Will I cause the horn of the house of Israel to bud forth Horne is proper to a beast but metaphorically is applied to men and in holy write signifies sometimes dignity and glory as Job 16 15. I defiled my horn in the dust what ever made mee glorious honourable and respected amongst men that have I laid aside and counted no more of than the Dunghil or dust I sit upon Sometimes Kings and Kingdoms as Dan. 8.21 The rough goat is the King of Grecia and the great horn that is between his eyes is the first King viz. Alexander the Great and Psalm 132.17 There will I make the horn of David to bud the Horn of David was the Kingdome of David Sometimes strength and power Jerem. 48.25 The Horn of Moab is cut off his army is broken that horn of Moab was the strength of Moab Lam. 2.3 He hath cut off in his fierce anger all the Horn of Israel that is all the strength and power of Israel Sometimes it notes also outward felicity liberty and plenty Psal 148.14 He exalteth the horn of his People that is hee makes them happy hee gives them freedome and plenty of all things and therein exalt their horn Here all these senses may bee taken in God would make the horn of the house of Israel that is the King and Kingdom to rise up again to dignity strength and happinesse This was in part made good in the three children and Daniel or when Jehoiachin was brought out of Prison and his Throne set above the Thrones of all the Kings who were with him in Babylon Jeremy 52.31 32 33 34. then doubtlesse had the Jews some Liberty and Priviledges granted them which caused matter of rejoycing more fully in Zerubbabel when hee brought them out of Babylon but chiefly in Christ and the Gospel times This Horn is budding still and shall bud to the end of the world The Kingdome of Christ shall flourish and grow stronger as the Hornes of a beast do yearly I will give thee the opening of the mouth in the midst of them Ezekiel had been silent and dumbe twice before chap. 3.24 and chap. 24.27 and here again it s implyed God would give him the opening of the Mouth or an open Mouth By Opening the Mouth wee may understand 1 Libertatem loquendi Freedome of Speech Thou speakest things darkely now Timida titubante voce But when these Prophesies are fulfilled and the Horne of the house of Israel beginnes to bud then shalt thou have more freedome of speech and bee troubled no more at the false Prophets which sought to disparage thee 2 Materiam loquendi Matter of speaking When Jechoniah or Jehoiachin should have his Prison Garments changed and be set above other Princes some freedome granted the Jews here would bee matter for praise and rejoycing 3 Occasionem loquendi Opportunity of speaking When an Occasion is given unto man to speak The Rabbins call that pitheh peh The opening of the mouth Grot. c. 6. 15 Thou shalt come openly into the Assemblies having matter freedome and opportunity to praise me They shall know that I am the Lord. They referres not onely to the house of Israel but to the Babylonians also when they should see the things Prophesied of done then they should acknowledge the Lord. The Horn of Israel budded in the midst of the Babylonians and the Prophets mouth was opened in the midst of them therefore they should as well as the Jews know that I am the Lord. Obs 1 That after the destruction of enemies God shews mercy to the Jews Egyptians were no friends to the house of Israel When Egypt therefore should bee spoiled and brought under the Babylonians then would hee make the Horn of Israel
rods in his hand 155. hee is the true King of Judah Pag 195 Cherethims who and where Pag 416 Charran where Pag 475 Church whom God accounts his Church 127. those are his shall bee brought into it 128. there mercy is shown 129. Churches may degenerate 240. who not fit matter for a Church 241. degenerating will suffer 242 243 shee is amongst thornes 538. how low soever God can raise it and make it flourish Pag 590 Children they are prone to follow Parents in what 's evil 68. they are not tyed to the waies of their fore-fathers 68 95. sacrificing of children whence 93 94. they part with dear things to uphold their fathers waies Pag 96 Circumstances much aggravate sin Pag 87 292 301 315 City the sins of it may bee such as it must not be pleaded for 212. God eyes Cities what they are 245. they grow worse for judgements 301. like one another 301. have their scum in them 336. one glad at the ruine of another 425. renowned made contemptible 431. wealthy ones given to sensuality ibid. they have their periods 442. 482. grow proud and whereupon 451. nothing secures them 452 482. may have God against them Pag 532 533. Confidence what wee must not confide in 80. why God beats men out of their confidences 81. wee are apt to confide in one thing or other 227. wee are prone to confide in what we have 549. vain confidences discovered 229. what begets them 451 550. in the flesh shamed 555 prove hurtful 560. wee are apt to trust in arms of flesh Pag 576 Conforming to God what should ingage to it Pag 36 Comfort our comforts in Gods hand at his dispose 364 365. suddenly taken away ibid. Cleansing 244. Of the not cleansed 246. Of clean and unclean Pag 258 Cloath pretious cloaths 474. rich Pag 477 Concubine Pag 300 Coral Pag 470 Covenant bond of it 112. those in covenant looked after and dealt with yet not all alike Pag 114 Conscience no conscience of sin in the wicked Pag 316 Crocodile its nature Pag 548 Crown whence 185. Crowns are at Gods dispose Pag 189 194 Creation how used Pag 509 510 Covetousnesse it provokes God sorely 225. it makes cruel ibid. 226. its insatiable 267. Root of evil 273. Covetous practises thee very 274 great men prone unto it Pag 496. Conspiracy what Pag 248 Cup sisters cup what Pag 309 Cutting off what it notes Pag 260 Commodities not all in any one place Pag 454 D DEath approachings of it make men know themselves Pag 501 Daniel of his wisdome Pag 491 Dan how called Pag 473 Daughter in what sense used sometime Pag 424 Day how taken sometimes 14. 588. of making holy daies 57 names of our daies whence 91. daies of reckoning 228 246. God hath his day Pag 247 Deliverance nothing can hinder it when Gods time is come Pag 49 Damascus a chief City of Syria Pag 472 Degenerate some do more than others 242. they degenerate shall smart for it Pag 242 243 Dedan a City and where Pag 409 468 Desire of the eies Pag 356 371 Despising what it notes Pag 60 391 Doing and not doing the commands of God what they are 40. Doing the way to knowing 134. what said to be done though not done Pag 345 Designes sinful ones disappointed Pag 100 208 Differencing between holy and prophane 257. clean and unclean 258. between persons Pag 261 262 Diadem Pag 185 Dominion no getting from under the dominion of God Pag 102 Divination several sorts of Divining 170 171. sinfull Pag 172 Destruction where intended all things are ordered accordingly Pag 166 Disappointments Pag 560 584 Dross the nature of it and wherein men are likened to dross Pag 235 236 E EGypt how called in scripture 22. very Idolatrous 32. how God brought his people out of it 47. how long they were in Egypt ibid. whence so called 546. a reed Pag 556. East men of the East who Pag 388 401 Ebeny what Pag 469 Elders of Israel their policy in coming to the Prophet Pag 3 4 Eden what and where Pag 504 Election how taken in scripture 14. of Gods electing or chusing Israel Pag 15 19 Enmity bred once dies not Pag 417 Emerald Pag 470 Enosh what it signifies Pag 361 Expectation see Design and and Disappointment Edom and Edomites 406. enemies to the Jews 407. revengeful Pag 408 Excellencies lift up 451. abused matter of mourning 511. argue not grace 510. marred by sin Pag 525. Excommunication three sorts among the Jews Pag 258 Example the use of Examples Pag 527 Eyes they are the inlets of sin and have occasioned the breach of every command 35. hiding eies from the Sabbath what 259. desire of them what Pag 356 Enemies of the Church their end Pag 542 Ethiopia there be two of them the Affrican and Oriental Pag 564 F FAce setting the face against what it imports Pag 385 592 545 Faires Pag 465 466 Family God begins with his own Family but proceeds to others Pag 393 Fathers waies of forefathers not alwaies to be walked in Pag 95 Feet stamping with feet Pag 391 Fish Princes and people likned unto them and wherein Pag 551 Flattery in whom worst Pag 269 Forgetfulness the cause of sin 223 224. of judgement 312. what makes forgetfulness of God and our selves Pag 525 Funerals rites used then Pag 359 360 361 Forrest Jerusalem liken'd to it and wherein Pag 141 Fury what Pag 344 417 G GAmmadims what they were Pag 460 461 Gapps see Hedge Gebal and Gebalites Pag 456 Garden what Pag 504 Glory 439. who the Lords glory 442. glory of a State 463. outward glories are not grace Pag 510 Gifts of two sorts Pag 222 Ground sitting on it what it implies Pag 434 Gold Pag 508 Godly they shall be brought into Canaan not others 116 541. put upon hard things 375. their wrongs shall be revenged 418 insulted over in their misery 425. they are the glory of God 442. despised by the wicked Pag 540 Glorifie how God is glorified Pag 530 God hee mindes how long his suffer 6 7. the time of mens doing things 7. your God what it imports 18 he condescends to mans weaknesse 20 21. upon what account he shews mercy 48 138. he is the Law-giver 52. God hath his Butts 72. takes special notice of his and distinguisheth them from others 113. experimentally made known by mercies and judgements 116. no halving between God and Idols 119. hee knows things certainly 174. hee makes wicked acts serve his ends 175. hee will deal with sinners 228 246. when sanctified when prophaned 259 260. notes mens carriages on his day 316. knows what men do and reveals it 330. his people his glory 442 443. he knows and eies the heart 488. two things he challengeth to himself 489. observes Princes whether they connive at or punish sin 524. hee drives out and brings in 573. hee reveals what he is doing to his servants 582 583. hee uses what instruments hee pleases 585. hee rewards any work for him 585 586.
hee destroyes his peoples enemies and then shews them mercy Pag 590 Grace all wee have is from free Grace 138. why God deals gratiously with sinners Pag 138 H HAbitations are assigned to men by the Lord Pag 27. 86 Hearing Those will not hear God are rejected of God Pag 119 Hand lifting up of it what it notes 15. smiting of hand 161 165. God hath a hand to apprehend sinners 180. clapping of the hands Pag 390 391 Heart if running after other things it sleights the things of God 66. no halving 119. what knowledge affects it 133 134. what lifts it up 451. what meant by heart 486. it will faile when judgements come 226 229. God takes notice in what frame 488. what lifting up of it is 486. what doth it Pag 520 Holy what should ingage us to be so 34 36. holinesse of places priviledge not unholy people 148. holy things what and when prophaned 256. to be kept holy 260. when prophaned 317. it's wronging of God ibid. resting in them causes removal of them Pag 374 Hypocrisie a close and unsuspected sin Pag 8 Hatred 415. degrees of it Pag 417 Hypocrites cannot deceive God 10. they get nothing of God at his ordinances 10 11. they may deceive Prophets 11. are not to be pleaded for 12. God will not have to do with them 96 97. hee discovers their designes how close soever carried Pag 99 Hook Gods Hook Pag 551 553 Horne how taken Pag 588 Heathens wise men amongst them 462. not safe to relye upon them 559. God shews them mercy 571. sometimes more favour than his own people Pag 572 Harmes rejoycing at the harmes of others 426. they make wary Pag 560 Humble such are respected and exalted by God Pag 190 Helmet made of several things Pag 459 Horses difference of them Pag 468 Hope of mercy when denied 247. hopelesse condition who is the cause of it 354. things hoped for disappointed hurt Pag 560 Hedge what it was hedged the Jews 278 279. gapps in it what 279 280. making up the hedge what 280 281 282. when broken judgements are comming in 284. God expects some to make up the hedge 285. so doing prevents judgement saves a people ibid. I Iavan who came of him Pag 466 Idolaters it 's dangerous for the children of good men to live amongst them 33. cruel Pag 215 Idolatry may last long but shall be punished Pag 296 Jehovah what it notes Pag 17 486 Impossible things seem so accomplished by the Lord Pag 431 452 572 Jews Idolaters in Egypt 32. what once they were Pag 235 Interrogations what they denote Pag 92 Ireland Englands right to it Pag 28 Ingrateful those have had much kindnesse from God prove so Pag 38 39 Iniquity transgression and sin what 178 179. what the Prince of Tyrus his iniquity was Pag 513 514 Ithobald King of the Tyrians Pag 579 Judging in Scripture taken for pleading Pag 6 Insulting evil Pag 387 395 396 425 Judgements what brings spiritual ones 77. who punished with them 118. Gods judgements are impartial 142. fierce ones upon Gods people 144. not to be stayed by man ibid. severe at last 150. end of them ibid. when heavier judgements come 155. some judgements are sweeping ibid. they are tryals 159. trying judgements and destroying ones 160. easily suddenly brought 209. what hastens them 216. they discover mens hearts 229. they make the Lord known 233. when they come in 288. Just ibid. they are Cups 32. they teach and what 326. they make places boiling pots 332. they fall upon all sorts 333. work not out wickednesse 337. irrevocable 354 355. some mercy under severest judgements 381. God brings them 412. they are to make others tremble 440. dreadful 441 Cause Lamentation and Laughing 483. for examples 526. end of them 533. no standing against them 566. sometimes universall Pag 567 Ironies in Scripture 117. used by God himself and others Pag 493 494 Iron what put for Pag 465 Justice executed is pleasing to God 167 586 341. it upholds neglect of it ruines Princes and Kingdomes Pag 524 525 Jerusalem her praise and reproach 214 212. bloudy cruel 215. renowned for what 217. infamous ibid. Prophets in her against her 251 252. likened to a Pot 329. when emptied 335. sinned openly 336. the gates of the People Pag 421 Impudence in sinning Pag 303 Ivory 449 450. hornes of Ivory what Pag 4â—9 K KEdar and Kedarites Pag 474 475 Kindnesse prevailing Pag 136 Keriathaim a City and where Pag 401 Kodesh what it notes Pag 125 Knowledge what breeds experiment all knowledge of God Pag 116 133 134 138 Kingdomes their time of flourishing and desolation in the Lords hand 567 568. base 573. God can raise desolate ones Pag 574 Kings deposed by the Lord 187 hee puts an end to them and their Kingdomes at his pleasure 189. Kingdomes kept desolate 194. like Cherubims 510 511. have honour and power that they may protect the people 514. God an enemy to wicked Kings 550. they resemble Satan ibid L LAnd habitations Lands disposed and ordered by the Lord 27. what makes a land glorious 28 29 30. noted by the Lord what they are 245. not cleansed by means provoke God 246. denyed mercy 247. what saves a land 285. land of â—he living 439. there is a difference of Lands Pag 443 Lamentation when taken up Pag 435 Labour none labour for God in vain Pag 585 Law whether keeping of it would have availed to eternal life 50 51 53. Law-giver who 52. how violated Pag 254 255 256 Lebanon where and what it signifies Pag 448 Lewdness what Pag 221 343 Lead Pag 465 Likeness in sinning hath a likeness in suffering Pag 110 Linnen fine Linnen Pag 452 Lust mens lusts are costly things Pag 454 Lifting up those lift up themselves shall be abased Pag 575 M MAtter 's those of importance to whom to be committed Pag 462 Merchants 458 464 465 467. merchandising of the hand 469. whether men may be Merchants Pag 478 479 Meshech who came from him Pag 464 467 Magistrates usually such as the Priests and Prophets are 266. covetous and cruel ibid. 267. how to deale with the people 514 515. should not connive at but punish sin 524. not suffer bryars and thorns to over-run the field Pag 538 Malice malitious practises what they provoke to Pag 411 Market Pag 468 Marriage lawful for men in spiritual functions Pag 362 Maresha where Pag 553 Mast what Pag 448 Marriners Pag 457 Man hee is onely a sojourner here 115. mens evil acts over-ruled by God 175. of trading for men 467. men know not what themselves are 492. they are conceited ibid. Means not neglected by heathens 174. if cleanse us not it 's dangerous 246. may be had and not improved 346. such a case dangerous 348. prove hurtful Pag 560 Mercy old mercies are to bee remembred 26. choisest mercies are for Gods own people 28. mercies oblige to holiness 34. they worsten men 39. upon what account shewed to ill-deservers 48. mercies do not exempt us from