and when the cherubims lift up their wings to mount up from the earth the same wheels also turned not from beside them When they stood these stood and when they were lifted up these lift up themselves also for the spirit of the living God was in them IN these verses and those after the 18th you have a description of the Cherubims 1. From their faces vers 14. 2. From their actions and motions vers 14 15. 3. From the harmony between them and the wheels vers 16 17. Of these hath been spoken in the first Chapter what I finde differing from the vision there I shall most insist upon In th 14. verse it 's said every one had 4 faces this is the same with that in Chap. 1.6 and their faces agree with those vers 10. only one face is otherwise presented here then it 's there instead of the face of an Oxe you have here the face of a Cherub which is set first in order whereas the other was the 3d. This alteration hath occasioned diversity of opinions among Interpreters Some affirm that anciently they pictured the Cherubims with the face of an Oxe and that there is no difference between their faces but we find no proof of this and it is as easily denyed as affirmed Others think the vision was so that the Prophet first saw an Oxes face which he knowing cals the face of a Cherub Flavius Josephus affirms the face of a Cherub to be the face of a Bird whose likenesse God shewed to Moses in Mount-Horeb but was never seen of of men Some think that further off this face appeared as the face of an Oxe nearer at the face of a Cherub Some make this face of a Cherub to be the face of a child Rabbi David pagn in lexico Solom and the common form of picturing Cherubims hath been like a young man or boy therefore a Rabbi saith Cherub esse puerum elegantem and many are of that judgement Even Lavater he makes the face of a Cherub to be the face putri alait Cherub sounds like Recheb a Chariot and the Cherubims are call'd so 1 Chron. 28.18 And the Angels they are the Lords Chariots Psal 68.17 The chariots of God are 20000. and even thousands of Angels Psalm 18.10 He rode upon a Cherub But if we should grant that the face of a Cherub is the face of a child or young man it would be the same with the face following viz. the face of a man whereas the vision holds out distinct faces Some Expositors render is the face of an Oxe and their reason is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metathesis of the letters is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to ride to be carried in a Chariot and so they will have the word Cherub to note out ageus carrum it being proper to an Oxe or Bullock to draw they conceive here by Cherub is meant an Oxe by face of a Cherub the face of an Oxe But I finde no warrant given us to transpose letters in the words of sacred writ and thereupon to make expositions The Text saith it was the face of a Cherub and if the Spirit of God had meant the face of an Oxe he could have as easily said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive therefore that here is some differing thing intended from the face of an Oxe the former vision was in Babylon near unto the river Chebar this was in the Temple and that he might more fully understand the vision that by the living creatures were meant the Angels Here he seeth the face of a Cherub which had more glory and Majestie in it then the other faces and is therefore set first in order as before mans face was set first which was the principall what manner of face it was is not expressed only in generall the face of a Cherub and doubtlesse some speciall thing is in it not onely the making known the living creatures he saw before to be Angels but to note the had a heavenly ministration an ardent desire to doe the will of God and were restlesse till it were done One thing lyeth in our way as an objection and must be removed it 's this v. 15.20.22 it 's said it was the living creature he saw before at Chebar and that the likenesse of their faces was the same if this face of a Cherub differ from the face of an Oxe how is it the same living creature how are the faces said to be like or the same The Scripture calls that sometime the same which is neare or like unto it and tends to the same end as 1 Cor. 10.3 4. The fathers did all eate the same spirituall meat drinke the same spirituall drinke Mannah was their meat and water out of the rock was their drink these differ from the Bread and Wine in the Supper of the Lord yet because they tended to the same end and had some likenesse he calls them the same So here there was much likenesse and they tended to the same end the former faces and living creatures did and therefore he saith it was the living creature he saw before and the faces the same three differed not at all from those he saw before only one which made it not another creature nor the faces other faces There be divers questions moveable about this face of a Cherub as why it 's put off and the face of the Oxe left out whither the Prophet had in this vision only the appearance of the face of a Cherub or of an Oxe also why not some other face left out rather then that of the Oxe which are curious and needlesse I shall passe themby only one question I shall answer Qu. Why are they called Cherubims rather then Men Lyons Eagles seeing they had one face of a man one of a lyon and one of an eagle as well as of a Cherub Answ Every one had four faces and the face of a Cherub was the chief something divine and more excellent appeared in it then in the others and denominations are a praestantiori 2. It was Gods Spirit directed our Prophet to call them Cherubims what ever their faces were v. 20. 15. The 15. verse hath the Cherubims action and the Prophets declaration of his judgement touching the Cherub Their action is in these words were lifted up the English is passive but vajerommu is interpreted by Montanus others actively exaltaverunt se they lift up themselves If the English words be taken in this sense they were lifted up namely by their wings it 's in effect thus much As it 's in the 16. vers they lift up themselves by their wings and seeing their Lord going away they would follow and attend him This is the living creature The singular number here is put for the plurall creature for creatures these are the living creatures which I saw at c. This sets out the certainty of the
or preaching the people will rebell and if he would not yeeld to the abridging of preachers why should any desire the abolishing of them and so make way for the people to be idle naked scattred rebellious yea for their perishing It was one of the saddest times that ever Israel had when Israel was without a teaching Priest 2 Chron. 15.3 then they had no peace within nor without but great vexations were upon all the inhabitants of the Countries even all the ten Tribes This being without a Teaching Priest was such an affliction as that the Lord promised his people afterwards that what affliction soever befell them this should not Isa 30.20 Though the Lord give you the bread of adversitie and water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers This is a gratious promise for the continuance of the Ministerie They had the law and should have Teachers to instruct them therein Wee have the Gospel and Teachers to instruct us therein The Church and Ministerie may be hid Rev. 12.6 but not extinct Christ is a King the government is upon his shoulder he has a Kingdome and it knowes no end Isa 9.6 7. Luk. 1.32 33. his Throne is for ever Heb. 1.8 He therefore hath promised to be with his Church and the Ministerie thereof unto the end of the world Mat. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to the end of that age but of the world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 13.39 40. the harvest is the end of the world and so shall it be in the end of the world Christs Kingdome and Officers of it were not only for the Apostolicall and primitive times but for all times and ages Eph. 3.21 4 Chap. 11 12. Rev. 7.14 15 11.19 otherwise what hope were there for Jewes or Gentiles If one should leave the Jewish Synagogue and th' other Heathenisme whether should they come if Christ have no true Church no visible Kingdome Herein himself hath satisfied us Joh. 10.16 Other sheepe I have which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one Shepheard The fold was the Church the sheepe to be brought in the Gentiles who were not brought in in Christs dayes nor all in the Apostles dayes or Primitive times some are yet to be brought in and therefore there is yet a fold and Ministers to cause them to heare the voyce of Christ that they may come into this fold For whom he predestinates he calls Rom. 8.30 and his calling is not immediate but by the Ministerie of the Word And though the Ministerie now be not infallible as the Apostles were but fallible yet their fallibilitie doth not make voyde their calling nor cause the Churches to be reputed false as not having the Word of God taught in them infalliblie For those holy men who were Prophets and Apostles you may finde sometimes fayling Nathan faild when he bid David goe and build the house of the Lord 2 Sam. 7.3 David was out when he said he was cut off from before the Lords eyes Psal 31.22 and when he said All men were lyars Psal 116.11 Jeremie spake like a man when he said I will not make mention of him nor speake no more in his name and especially when he cursed the day of his nativitie and the man brought tydings thereof Chap. 20.9.14 15 16. Jonas spake from himselfe not from God when he said Take my life from me for its better for me to die then to live and I doe well to be angry unto death Jon. 4.3.9 And Paul professes he had no Commandement of the Lord concerning Virgins but gave his judgement as one that had obteind mercy of the LORD to be faithfull 1 Cor. 7.25 Now though these men had such failings spake from their own spirits yet were neither the Churches falsified hereby nor their callings frustrated That which was needfull to be the Rule and Standard was given out by an infallible Spirit The Spirit of truth tooke of Christs shew'd it to them and led them into all truth And while the Ministers now doe bring that truth unto you they are infallible If in their constructions interpretations and expositions of the same they varie or be out you ought to try the spirits 1 Joh. 4.1 and to hold fast what is good 1 Thess 5.21 not despising prophecyings least you quench the Spirit It s ill when any destroy commands of God to maintaine their opinions Some would have the Word onely read and that there should be no preaching or â—xpounding of it It was not the Eunuches reading but Philips preaching that wrought faith in him Act. 8. The spices of the Scripture send forth the strongest and sweetest smells when they are bruised and broken The fire of the Sanctuary yeelds most heat and light when stirr'd up and blowne It s neither fleshly devillish nor teason to the Father to make constructions upon the Prophets and Apostles and expound their meaning If so then Ezra and others who read the Law and gave the sense of it Nehem. 8.8 sinned were fleshly devillish and traytors to the Father Then Paul gave ill counsell to Timothie to divide the word of truth aright 2 Tim. 2.15 How children should have their milke young men their bread old men their wine and that onely by reading I see not If that could be surely Christ needed not have appointed a wise and faithfull servant over his houshold to give them meat in due season Mat. 24.45 If wee may not expound the Word because we are fallible then why should any translate the Word out of the Originall Tongue into others seeing they are fallible and may yea have mistaken therein as well as others in expounding and preaching and because it is so some little regard the Scriptures Vid Hâ—nâ—â—◠〈…〉 Aâ—â—â— pro Ecâ—l 〈…〉 expecting Euangelium spiritus sancti tertium Testamentum The Jewes looke for Messias the Papists looke for Henoch and Elias but without warrant and so doe these men for another Gospel Gal. 1.8 9. and extraorâ—inary men who may raise up Churches and declare what is truth I beseech you be content with and thankfull for those precious glorious truths the Lord hath given you in the Law and Gospel studying to know them more fully and endeavour to yeeld unto the Author of them the obedience of faith acknowledging it an unspeakeable gift that you have them with Preachers and Expositors amongst you to further you in the knowledge and practise of them If this ensuing Worke shall contribute ought that way I shall be abundantly satisfied therein In hopes whereof I commend both it and you to the blessing of the Lord subscribing my selfe Septemb. 28. 1649. Yours in this Work of the Lord to love and serve W.G. An Exposition upon more Chapters of EZEKIEL CHAP. VI. 1. And the Word of the Lord
that it s used so when the servants of God were most intense and affected in prayer as in Deut. 3.24.9.26 and Gen. 15.28 in which places its Jehovih and both Abraham and Moses were exceeding earnest with God Wilt thou destroy all the residue in Israel c. This deprecation is very argumentative and hath many considerations to divert God from destroing of them The first lyeth in the word Thou wilt thou who hast chosen Sion and said it should be thy rest for ever Psal 132.13 14. Wilt thou who hast made a Covenant with the p ople and twearest by thy holinesse to David that his seede sh uld endure for ever as the Sunne and Moone Psal 89.35 36 37. Wilt thou who promisedst Abraham that in his seede all the nations of the earth should be blessed wilt thou now disannull thy promises breake Covenant and shew thy selfe forgetfull of all yea unfaithfull The 2d is in the word Destroy what will nothing suffice but destruction thou saidst If they brake thy Statutes and kept not thy commandements that thou wouldst visit their transgression with the rod and their iniquity with stripes but thy loving kindnesse thou wouldst not utterly take from them nor suffer thy faithfullness to faile Psal 89.31 32 33. But if thou destroy and that without pitty mercy where is thy loving kindenesse where is thy faithfulnesse 3d. Is in the word Israel which was a moving word and put God in mind how deare they had been unto him Israel was his Sonne his First-borne Exod. 4 22. His chosen ones Isa 44.1 His glory Isa 46.13 Israel he had brought out of Aegypt and done great things for Exod. 18.1.8 9. It s Israel is so deare to thee whom thou hast done so much for and wilt thou destroy Israel Israel here is put for Judah by a synechdoche 4. In the residue of Israel there be ten tribes gone already into captivity yea a great part of th' other two tribes are now in Babylon and wilt not thou have compassion on the little remnant that is remaining 5. All the residue What shall all of them be destroyed and utterly man woman childe they are all slain in the Temple most in the City Didst not thou bid me bind up a few hairs in my skirts Chap. 5.3 thereby typifying out that some should be saved Didst not thou tell me Chap. 6.8 Yet will I leave a remnant and what now Lord must all the residue be cut off I be a lying Prophet and thou false in thy word O doe it not doe it not 6. In powring out of thy fury it notes emptying of himselfe as clouds vials buckets when all is in them is powred out and the argument runs thus Lord must all thy fury be powred out at once where are thy bowels thy mercies thou sayest thou reservest wrath for thine enemies Nahum 1.2 wilt thou powr it all out upon thy people and reserve none for heathens for thine adversaries for whom properly thy fury is Isa 59.18 O reserve thy wrath for them and powr it not out upon us 7. Vpon Jerusalem This is the place thou chosest and where thou didst set thy name 2 Kings 23.27 This City was the perfection of beauty and joy of the whole earth Lam. 2.15 The City of God the great King and Lord of Hosts Psal 48.1.28 The holy Citie Isa 52.1 It had the holy Temple the holy Ark the holy Sacrifices and Ordinances the holy Priests and Prophets the holy Law Here only was God known and his name great Lord wilt thou powr out thy wrath upon Jerusalem thou wilt then have no place left thee in the world to be worshipped in what will become of thy name thy glory all thy holy things Thou wilt have no Church no people no praise in the earth Nay the adversary will mocke and blaspheme and what will the mark'd ones think and say when Jerusalem is laid wast the pledge of their hope may they not say we looked for light but behold darknesse we expected a Messiiah but our hopes are cut off we have our lives for a prey and that is all The godly doe sympathize with the miseries of others Obser 1. the Prophet here is affected greatly with the judgements of God upon this people When the Prophets told them of Gods judgements comming upon them they thought hardly of the Prophets they could not heare them 2 Chron. 36.16 they conceiv'd the Prophets hated them and meant them no good but when the things they fore-told came to passe they pittied them and mourned for them Ezekiel through deepe sense of their slaughter falls downe and shed tears as they shed blood their bodies were wounded and his heart was wounded wounded for their sins wounded for Gods wrath and heavy judgements were now upon them Jer. 9.1 Oh that my head were waters mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people Jeremiah so sympathiz'd with them that he had a mind neither to eate drink or sleep but only to weep night and day tears should be his meat drink and sleep Such a sympathizing man was Moses Deut. 9 12 13. When the people had sin'd in making them a Calvish god and Gods wrath was comming out to their destruction what did Moses vers 18. Hee fell downe before the Lord forty dayes and forty nights and did neither eate bread nor drinke water because the people had sin'd and provoked God to anger Here was a man affected with their miseries I was afraid saith he of the anger and hot displeasure wherewith the Lord was wrath against you to destroy you Forty dayes did Moses mourn for them and humble himselfe and this kind of mourning 40. dayes in case of judgement some think riseth from Gods raining upon the world 40. dayes and 40. nights Answerable to which Moses Eliah and Christ fasted mourned and prayed and so to Nineveh 40. days was given them to prevent their destruction This duty of sympathizing with others in their misery was Davids practise though they were wicked and rewarded him evill yet if they were in misery Psalm 35.11 he would share in it When they were sicke his cloathing was sack-cloath he humbled his soule with fasting Wicked men laugh and are glad at the miseries of the godly but the godly sigh and mourn at and for the miseries of the wicked they remember the Apostolicall command Rom. 12.15 Weepe with them that weepe that will be some ease to them to see others sensible of their condition This makes them like to Christ himselfe Heb. 4.15 Hee is touched with our infirmities Judgements are upon the Kingdome many of Gods deare servants as well as others suffer hard things 1. Take notice of their grievances burthens dangers 2. Mind them 3. Be tender affectioned towards them And 4. helpe them what you can and this is true sympathy 2. The servants of God that draw neere him in time of his judgements are conscious
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
God which was from their owne spirits or from Satan the spirit of errours 5. That wicked Prophets are in a dreadfull condition woe is their portion Woe to the foolish Prophets Such meat drink he sent by Jeremiah to Hananiah Chap. 28.16 to Shemaiah Chap 29 32. they are men set out for judgement under malediction appointed to condemnation and utter destruction Jer. 23.15 God tells such Prophets that he will feed them with wormewood and make them drinke the water of Gall. God will deale bitterly with them Jer. 14.15 By Sword and famine shall those Prophets be consumed Rev. 20.10 The Devill the beast and the false Prophets are in the same lake of fire and brimstone tormented continually and eternally By the Prophet some understand the Pope some his Clergy We may take in all false Prophets and Teachers who bring upon themselves swift destruction 2 Pet. 2.1 They should be thrust through by their owne friends when they prophesied Zech. 13.3 Oh Israel thy Prophets are like the Foxes in the Desarts The words hold forth 1. A patheticall exclamation Oh Israel 2. A description of these Prophets They are like Foxes and that we must make out unto you The Land of Israel abounded with Foxes Judges 15.4 Sampson caught three hundred at once Nehem. 4.3 The enemies told the Jews that if a Foxe went up the Wall they built he would breake it downe Cant. 2.15 take the Foxes which shewes their Land had store of them Now the Prophets of Ezekiels dayes are likened to Foxes 1. A Fox is a sublill crafty creature the Serpent and the Fox exceed therein The Foxes craft is knowne in deceiving and catching Fish Poultry Lambs and Fowle Vulpes multa echinus unum novit prover when he is hungry he will lye as dead and so the fowles comming to prey upon him as a dead Carkasse he snaps them and preys upon them for Hares he counterfeits a sporting with them till at last Plerumque septem aditus praparare solet ut possit fallere venetorem Francius he ceaseth upon them he hath many Dens to flye unto and some of them have many entrances that he may more easily deceive the Hunters Luke 9.58 The Foxes have holes False Prophets are subtill to deceive the people they say they are sent of the Lord have seen Visions and make use of his Name Jer. 14.14 Zech. 13.3 Sometimes they did weare rough garments to deceive Zech. 13.4 The true Prophets had such garments Isa 20.2 Sackcloath and hairy Vestments and the false Prophets would imitate them that they might without jealousie the better deceive the people Sometimes they came in sheepes cloathing Mat. 7.15 and spake faire smooth pleasing words they are full of insinuvations windings turnings Rhetorick language to gaine upon people they are deep and pollitick to carry on designes to promote their owne ends they can conforme to men and transforme themselves into variety of shapes 2 Cor. 11.13 False Apostles deceitfull workers transforming themselves into the Apostles of Christ and by this meanes they had advantage to doe what they aym'd at How Foxish was the old Prophet when he set upon the young Prophet Boniface the eighth Intravit ut vulpes regnavit ut Leo mortuus ut Canis 1 Kings 13.18 saying I am a Prophet also as thou art and an Angell spake unto me by the Word of the Lord saying Bring him back with thee unto thine house that hee may eate bread and drinke water but he lyed unto him and so prevailed False Prophets and Teachers have cunning carriage cunning arguments and speech to beguile others with 2 Pet. 1.16 We have not followed cunningly devised fables there were such as did Arrius was one of these Foxes who counterfeited that he was of the same minde with the Orthodox and that he might be received into Communion of the Church againe he subscribed the Nicene Creed and decrees sicut subscripsi ita quoque credo I beleeve as I have subscribed Now he had in his bosome his owne wicked confession which he had writ at home and subscribed with his owne name The Popish Priests and Jesuits what Foxes have they been in Churches and States to advance the Catholique cause In the Easterne parts they shew once a yeare their Converts in white with Palmes in their hands which is a great pollicy to draw others to their way Conizâ—n hath layd downe subtill wayes to cheat a State of its Religion The Prelates had consulted with the Fox when they made the c. Oath to support their tottering Kingdome It were to be wished that there were lesse of the Fox now among the Prophets and more of the Lambe 2. The Foxe is cruel and malitious Animalium hist sacra per Francium Omnis ipsius calliditas tendit ad perniciem reliquorum animalium when he getâ— amongst the poultry the learned observe Non comedit de gallinis nisi prius omnes jugulaverit false teachers and Prophets are Foxes in their cruelty and malitiousnesse Zedekiah smites Micaiah on the cheeke 1 K. 22.24 He dealt injuriously and rigidly with him Jer. 26.8 Shemaiah he stirred up authority against Jeremiah the true Prophet whom he would have put in the stocks and Prison Mic. 3.5 They bite with their teeth and cry peace Ezek. 34.4 With force and with cruelty have yee ruled them 21 they thrust with side and shoulder and with their hornes Jer. 29.24.26 And this would not suffice they proceed to blood Ezek. 22.25 There is a conspiracy of her Prophets in the midst thereof not onely like Foxes but even like Lyons ravening the prey They have devoured soules the Prophets laid their heads together to suck the blood of innocents Lam. 4.13 It was the Prophets and the Preists which shed the bloud of the just in the midst of Jerusalem they were not to meddle in matters of bloud but they incensed authority to doe it they preach'd against them told those had the power in their hand that they should doe God good service in sacrificing such persons So great hath been the malice of wicked Prophets and Priests ever against the Saints that they have never rested till they have gotten their blood shed The Pope and his Preists fill'd Christendome with blood It was the Prelates and preists in Queene Maries dayes that brought so many to the fire and caused that Queene to imbrue her hands in innocent blood 3. The Foxe is greedy of prey he is Animal gulosum night and day Praedis inhiat nec potest saturari So false Prophets they are greedy enough Mic. 3.5 he that putteth not into their mouth they even prepare war against him if they were not fed with the finest and fattest there was no peace no safety Verse 11. The Preists teach for hire and the Prophets Prophesie for money It was not the good of soules that they sought they made Merchandise of them but gaine was in their eyes Ezek. 22.25 They have taken the
for God denounces fix woes against them in the Chapter afterwards Wary he would take heed how he bestowed his choise mercies upon such people others that would be more fruitful and thankful should have them Mat. 21.43 The Kingdome of heaven shall be taken from you and given to another Nation bringing forth the fruits thereof Not their own fruits but such as Christ and the Gospel appointed Alap in Es This sin was so prodigious that Lycurgus would make no law against it but God hath made a law Psal 9.17 The wicked shall be turned into hell and all the Nations that forget God Ingratitude is the greatest and worst forgetfulnesse Judas forgat the kindnesse and bounty of Christ he betrayed him and therefore was turned into hell Verse 21. And I will give it into the hands of strangers for a prey c. They had sin'd shamefully and God would punish them severely Strangers that is Chaldeans should come and have Temple City them and all they had in their hands and God whom they flatter'd themselves in thought stil to be their friend their help even he would give all into their hands These Chaldeans he cals the wicked of the earth David calls such men of the world Psal 17.14 Men of the earth Psal 10.18 That is base and vile men as it 's in Job Children of base men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viler then the earth fit for any cruell and bloody designes The Septuagint hath it pestilentiis terrae the plagues of the Earth The King of Babylon and his cursed crow went up and downe in the world plundering Nations shaking Kingdoms and laying all wast Isa 14.16 17. They were the pests and vipers of the earth and into their hands must the Jewes Gods owne people fall they must spoil the Temple have all the ornaments vessels and treasures in it all the pictures of silver and gold They shall pollute it The Temple was an holy place the habitation of the holy God had in much reverence by all sorts of people but now they should see it not regarded as a thing consecrate to God now Heathens uncircumcised ones should enter it which was against law Ezek. 44.7 Now their blood should be spilt in it now it should be made a prison a stewes a stable the Jews had polluted it with Images and these Barbarians should pollute it many other wayes Obser 1 The abuse of spiritual mercies causeth God to take them a-away Jer. 11.15 Their lewdnesse caused the holy flesh to passe from them they had the Temple the beauty and worship of it for their glory to make them glorious within as wel as glorious without but they abus'd their mercies polluted Gods Ordinances and therefore he removed the Temple farre from them He tooke it away the Lord had set his Name at Shilo pitched his Tabernacle there Josh 18.1 and they abus'd his name and worship as you may see Psal 78.58 Then he was wrath and greatly abhorred Israel Then he forsooke the Tabernacle of Shilo and delivered his strength into captivity and his glory into the enemies hands vers 59.60 61. which some interpret of the Arke taken by the Philistines 1 Sam. 4.11 And in Jer. 7. when they liv'd loosely and blessed themselves with their carnall confidence in the Temple and worship of it vers 4.9 10 11. God sends them to Shilo and bids them search and see what he did there for the wickednesse of his people and threatens to do so by them even destroy their Temple worship them and their seed they sin'd in special things and God punished them in that wherein they sin'd they pollute the Temple and God causes the Chaldeans to pollute it they confide in the Temple and God laies it wast they make an Idol of it and set it neer their hearts and God removes it far off they look upon it as cleane as their glory and God removes it as vomit as a polluted loathsome thing It s a dreadfull thing when God gives up a Church a State either or both to the wils of wicked men I will give it into the hands c. Vers 21. I have set it far from them If evill come to the gates of Jerusalem and doors of the Temple it 's from the Lord Mica 1.12 And it 's very grievous when God judges Kingdomes and Churches First They fall into the hands of men strangers they know not the wicked of the earth such as neither feare God nor regard Men Buls Lyons Dogs Psal 22.12 13.16 2. They are for a prey and spoile their names estates habitations chastity children limbs consciences lives are prey'd upon they eate up Gods people as they eate bread Psal 14.4 They make them meate to the fowles of heaven and beasts of the field They crush their bones and shed their blood like water Ps 79.2 3. 3. Prophaning and polluting of holy things They shall pollute it Gods holy name is blasphemed Psalm 79.10 Where is their God why doth he not now help them they have prayed fasted hoped in him made lheir boast of him why comes he not to help them all holy things are defiled and therefore Asaph in that 79. Psal vers 1. made upon the destruction of Jerusalem cries out O God the heathen are come into thine Inheritance thy holy Temple have they defiled This came first and struck deepest into the heart of this holy man that heathnish idolatrous bloody prophane persons should come and pollute the holy ordinances of God The Church laments this as a dreadful evill Lam. 1.10 The adversary hath spread out his hand upon all her pleasant things for she hath seene that the Heathen entered into her Sanctuary whom thou didst command that they should not enter into thy Congregation 4. Removal of all true worship Divine ordinances I will set it far from them Now they should be without God the meanes to know him and way to worship him Now God would have no Oblationt Incense new Moons Sabbaths solemn Feasts or any worship at Jerusalem There only was he knowne worshipped and now Temple Ordinances and all must down be taken away God be unknown unworshipped in the world no publique place for him left Isaiah foreseeing this saith Chap. 42. This is a people robbed spoiled and hereupon having a speciall quere to make he cals for attention Who among you wil give eare to this and hearken for the time to come Ver. 23. and make use of it will any of you doe it Then thus Jacob is spoiled but who gave Jacob for a spoile and Israel to the robbers Was not Jacob the beloved of God his excellency his glory c. Did not the Lord doe it he against whom we have sinned for they would not walke in his wayes nor be obedient to his lawes therefore he hath powred upon him the fury of his anger and the strength of battaile and it hath set him on fire round about yet he knew not it burned him round
woman or child Exod. 21.16 These with murther and treason were bloody sinnes So that the meaning may be the Land was so full of these crimes that it could not escape severe punishment Hosea 4.25 By swearing lying killing stealing and committing Adultery they breake out and blood touches blood therefore shall the Land mourn c. The City is full of violence This holy City was now so corrupted that whereas God and men expected Justice and Righteousnesse at Jerusalem above all places in the world there was violence yea a fulnesse of violence By violence understand what ever was contrary to Iustice and equity as fraud in bargaining Thefts oppression usury with-holding of rights and wages from the owners thereof pillaging men of their estates c. Ezek. 22.7 In thee that is Jerusalem have they set light by Father and Mother oppressed the Stranger vexed the Fatherlesse and Widowes Obser 1 That blood and violence the sparing of the guilty and condemning of the innocent doe bring Lands and Cities into bondage such sinnes put them into chaines which are burthensome reproachfull restrictive and tending to further miseries Ezek. 12.19 They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of all them that dwell therein It 's spoken of Jerusalem Ezek. 22.4 Thou art become guilty in thy blood that thou hast shedde and hast defiled thy selfe in thine Idols which thou hast made and thou hast caused thy dayes to draw neere and art come even unto thy yeares therefore have I made thee a reproach unto the Heathen and a mocking to all Countreyes Jerusalems sins brought reproaching chains upon her which griev'd and much vext her vers 5. Zephaniah 3.3 Woe to her that is filthy polluted to the oppressing City And why woe to her which includes all miseries all judgments her Princes within her are roaring Lyons her Judges are evening wolves they sucke the blood eat the flesh and gnawed the bones of the people and therefore woe to them Jer. 6.6 7 8. Hew yee downe trees cast a mount against Jerusalem this is the City to be visited she is wholly oppression in the midst of her As a fountaine casteth out her waters so she casteth out her wickednesse violence and spoile is heard in her before me continually is griefe and wounds Be thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate a Land not inhabited She refused instruction and was made desolate let us be instructed now we look to have our chains broken c. Jer. 22.15 16. when Josiah judged the cause of the poor and needy then it was well with him and the Land But when Jehoiakims eyes and heart were for covetousnesse blood oppression violence then God threatned that he should be cast out and buried with the buriall of an Asse vers 17.19 Isa 10.1 Woe unto them that decree unrighteous decrees and that write grievousnesse which they have prescribed To turn aside the needy from judgement and to take away the right from the poor of my people that widows may be their prey and that they may robbe the fatherlesse and what will ye doe in the day of visitation to whom will ye flee for help and where will you have your glory Let Magistrates Judges men in place take heed what decrees they make what sentences they pronounce in judgement they may make our chaine heavy c. Let people pray earnestly that God would assist them guide them by his Spirit that they may judge righteous judgement execute justice upon Delinquents and keep the Land from blood and violence Of Edom it 's said for thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Obad. vers 10. CHAP. VII 24. Wherefore I will bring the worst of the Heathen and they shall possesse their houses I will also make the pomp of the strong to cease and their holy places shall be defiled IN this Verse hee shewes what instruments God would use and they were the Chaldeans whose Title is The worst of the heathen and they should 1. Possesse their houses 2. Destroy the pomp of the Jews c. 3. Defile the holy places and so lay waste both Civill and Ecclesiasticall State Worst of the Heathen The root whence the word worst comes signifies to be wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum vel malignum esse to be a Malignant to doe evill Jer. 4.22 They are wise to do evill The Septuagint render it here The wicked of the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it s the same word is given to the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Les plus manvais in the French 1 John 3.12 Of that wicked one the great Malignant of heaven and earth The Chaldeans are here called the worst of Nations or Heathens as the Hebrew i◠their wickednesse appeares in these things They were a theevish people they rob'd Job of his Camels and slew his servants Job 1.17 They were great Sorcerers Dan. 2.2.10 Great Oppressors Isa 14.4.17 Very cruell therefore compared to Lyons Isa 5.29 To a Razor Isa 7.20 To Cockatrices and Serpents Jer. 8.17 They were Idolatrous Ezek. 23.14 A Bitter and hasty Nation Hab. 1.6 Terrible and dreadfull vers 7. All for violence and spoile vers 9. Chap. 2.8 They were drunkards Hab. 2.15 See Deut. 28.49 50 51. Proud and unsufferably covetous vers 5. and Ezek. 23.25 It 's said they shall deale furiously with thee they shall take away thy nose and thine eares and deale hatefully with thee vers 29. They should stone them dispatch them with swords and burne up their houses with fire vers 47. These were the worst of Nations or the worst of that Nation should come They shall possesse their houses These wicked and mercil sse wretches sparing neither man woman nor child should take all into their possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for possesse hath a contray signification to inherit possesse Deut. 4.1 and to dis-inherit dispossesse Zech. 9.4 The Lord will cast her out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's the same root and you have both significations in one verse Josh 23.5 The Lord shall drive them out of your sight and yee shall possesse the Land It 's the same roote for driving out and for possessing this is rare and for the learned to observe that a word signifies contrary things It 's frequent signification is to possesse by hereditary right to succeed but it 's used sometimes more largely to possess any way as in 1 Kings 21.15 Deut. 2.24 Ahab tooke possession of Naboths Vineyard and Moses of the King of Heshbons land which was not by succession and so it 's to be taken in this place they should come in by force and possesse their habitations And there is something more in this phrase possessing notes continuance of habitation in
Attributes are glory his Omnipotence Omniscience Eternity Immutability Wisdome Justice Mercy Holiâ—esse are his glory Exod. 15.11 He is glorious in holinesse It 's said of Aaron he had Garments for glory Exod. 28.2 Gods Attributes are his garments for glory and how glorious is God who hath so many glorious garments on him there is nothing in God or about him but it 's glorious his eyes are eyes of Glory Esa 3.8 his right hand is glorious Exod. 15.6 his Arme is glorious Esa 63.12 His Maiesty is glorious Psal 145.5 His works are glorious Psalm 111.3 His workes of creation providence redemtion are so His Name is glorious 1 Chron. 29.13 His glory is so bright so great that it fills the earth Isa 6.3 His Spirit is glory 1 Pet. 4.14 His sonne is the Lord of glory 1 Cor. 2.8 God is not only glorious or glory but excellent glory 2 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It excels the glory of the Sun the glory of all Kings of all Angels and glorious ones of the whole Creation yea the comprehensions of all Intelligent creatures it 's so excelling that none but God himselfe can measure it Let us give glory to the God of Israel who is so glorious acknowledge what hee hath done magnifie his name multiply his praises where praises dwels God dwels Psal 22.3 He inhabits the praises of Israel He is the God of Israel dwels there to counsel comfort deliver sanctifie and save them they praise him and he is there to give in daily new matter of praise 2. Sight of the glory of God is a great priviledge it 's not for every one to see Ezekiel he saw it not all in Babylon not all the Elders who were in the house with him Ungracious unbelieving spirits see not Divine glory Iohn 1.14 We beheld his glory not others We that received of his fulnesse of his graces we had the favour and the power to behold his glory Many saw Christs miracles but not his glory hâ—ld out by them Iohn 2.11 When the water was turned into wine Christ manifested his glory which the Disciples saw not others they believed And Christ told Martha if shee believed she should see the glory of God Iohn 11.40 Faith is the eye of the soule and God shewes his glory in Christ to that eye 3. That whithersoever God cals a man hee can shew him his glory at the River Chebar he had seen it in the Plain also and now at Ierusalem which abounded with Idolatry VERS 5 6. Then said he unto me sonne of man lift up thine eyes now the way towards the North so I lift up mine eyes the way towards the North and behold North-ward at the gate of the Altar this Image of jealousie in the Entry He said furthermore unto me sonne of man seest thou what they doe even the great abhominations that the house of Israel committeth here that I should goe farre off from my Sanctuary but turne thee yet again and thou shalt see greater abhominations IN these and the following verses are gradually set out the great abhominations of the Jewes at Jerusalem Their wickednesse was not positive onely but superlative of the highest nature Besides the Appellation sonne of man the fifth verse hath in it 1. Christs commandment Lift up thine eyes 2. The Prophets obedience So I lift up mine eyes 3. The thing seene The image of jealousie 4. Tha place where At the gate of the Altar in the Entry Lift up thine eyes This phrase imports a through view an exact notice of things Gen. 13.10 Lot lifted up his eyes and beheld all the plain of Iordan that it was well watered every where He diligently considered the place and commodities of it Isa 49.18 Lift up thine eyes round about and behold That is Consider well how all that gather against thee shall be for thy good The lifting up of the eyes notes a distinct and fuller observation of things and so here Ezekiel be not remisse and carelesse in the viewing of things but lift up thine eyes open them fully observe exactly what is before thee This you must take to be meant of the eyes of his mind not his body for he was in an extasie in the Spirit at Ierusalem not in the flesh At the gate of the Altar No gate was so called originally but after Ahaz had corrupted the worship of God by his Altar from Damascus fixed an Altar by that gate and brought the Lords Altar thither 2 Kin. 16.14 It 's conceiv'd here upon this gate was called the Altar-gate there was an Altar for Baal and a mis-plac'd Altar for God If we will rightly discerne the corruption in worship Obser 1. distinguish between what is humane and what is divine wee must set the eyes of our minds a work they must be lift up be open and intent to the thing There is great difference between the externall view and judgement of the flesh and between the internall view and judgement of the spirit This Baaliticall Altar doubtlesse was glorious outwardly as false worship is Jeroboams Calves were golden ones 1 Kings 12.28 and affected the eys stole away the hearts of many but it was loathsome to the eye of a judicious considering minde Gods worship was hindered defiled by it his jealousie provoked and their ruine procured by it The Popish Religion is pompous and to carnall eyes hath beauty in it but to those that lift up the eyes of their mind and well consider it 's superstitious idolatrous and abhominable some have called the Ceremonies used lately in our worship Innocent but those examine them well found them Nocent the seed of contention snares to conscience and flyes in our precious oyntment John 7.24 Judge not hence-forth according to outward appearance but judge righteous judgement See exactly into things let the eyes be lift up and so shal you passe a more judicious sentence How pompous was our worship become lately but since eyes have been lift up the vanity corruption and superstition thereof hath appeared 2. They may safely observe examine the nature and sinfulnesse of false worship who have a call unto it The Lord Christ he bids Ezekiel behold the Image of Jealousie See what the People did there the Prophet did not willingly lift up his eyes but at command and being lawfully cal'd to it there was no danger of being seduc'd of bowing to Baal of countenancing false worship God keeps those are in the way he sets them Had the Prophet out of curiosity and desire to see this Altar this Image gone to Jerusalem he might have been ensnared as too many of our Nation by going to Rome having no better ground than an itching desire to see and know what 's done there Romish worship hath inveigled them Jesuitical charmes bewitched them lost they have both truth and innocency their consciences have been defiled and their judgments prejudiced against those wayes they were formerly acquainted with If the spirits of some have beene
Land of Chaldea he must tell the Captives what should befall the Jewes at Jerusalem and in the Land of Israel They shall eat their bread with carefullnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes care griefe feare which commonly attend one the other the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with want before they rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want is a great affliction And drinke their water with astonishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stupescere admirari The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum interitu desparing of deliverance and life Chalde Cum stupore the French En desolation That her land may be desolate Judaea was the choycest of Lands a paradise to other Countries it abounded with milke honey corne oyle wine cattel silver gold and other pretious things but now it was to be laid wast now it should be stript of its inhabitants of its plenty and treasure the Hebrew is a plenitudine sua Because of the violence of them that dwell therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes injury Tyranny spoyle The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the wickednesse of them c. The Lord puts his servants oft upon troublesome service Obser 1. and sad actions for the conviction and benefit of others here Ezekiel must eat his bread with quakeing and drink his drinke with trembling he must dig through the wall and bear his stuffe upon his shoulder goe out at even cover his face remove his stuffe which were burdensome actions and Chap. 4. He must lye upon his left side three hundred and ninety dayes and then upon his left side forty dayes he must eat bread bak'd with Cowes dung and Chap. 5. He must shave his head and his beard make himselfe bald and unsightly So Hosea he must marry a Wife of whoredomes Chap. 1.2 Jer. 27.2 He must make yokes and bonds and put upon his neck These things were to signify what God would doe unto the Nations bring them into subjection to Nebuchadnezzar 2. It s Divine pleasure that when typicall and dark things are given out to the Prophets that they should make them knowne to the People Ezâ—kiel must tell the people what was in it that he eat his bread and drank his drinke in such a manner So for his digging and removing he must tell them what Mystery was wrapt up in it Say unto them this burden concerneth the Prince vers 10. here vers 19. Say to the people c. It s the duty of those are teachers in the Church to open things are mysterious what they meane and signify 3. God can mingle sorrowes with our comforts and make our choice comforts comfortlesse comforts they shall eat their bread with carefullnesse and drinke their drinke with astonishment God wouâ—d bring an enemy to the gates of Jerusalem and put them to such streights that they should neyther eat nor drinke with any comfort feare carefullnesse and astonishment would be gravell in there bread and gall in their drinke Adams comforts in Paradise were soone dampt Psal 127.2 To eate the bread of sorrowes Gen. 3.17 In sorrow shalt thou eat bread of sorrows was his bread and is his Childrens bread to this day onely some times God puts in more sorrow then at others there is bread of affliction 1 K. 22.27 Bread of mourners Hos 9.4 Here God would put in much sorrow affl ction and mourning quakeing trembling care and astonishment should possesse them their plenty should be turn'd into scarcity for wine they should have water and very little of that too for the finest of the wheat flower they should have bran and not their bellies full of that 4. It s sin the sin of Injustice oppression which cause God to lay wast a plentifull land that her land may be desolate from all that is therein because of the violence of them that dwell therein It s observ'd that the Jewes were and still are a covetous people It was their covetousnesse put them upon unjust acts of oppression and violence and God upon just judgements of Famine and desolation Psal 107.34 He turnes a fruitfull land into barrennes for the wickednesse of them that dwell therein Mans wickednesse moves the Lord to lay plentifull and pleasant lands wast yet it s made their act Zech. 7.14 They layd the pleasant land wast they were the procreant cause they begat sin sin begat judgement and judgement begat desolation VERS 21.22.23.24.25.26 27 28. And the word of the Lord came unto me saying Son of man what is that proverb that yee have in the land of Israel saying the dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverb to cease and they shall no more use it as a proverb in Israel but say unto them The dayes are at hand and the effect of every vision For there shall be no more any vain vision nor flattering divination within the house of Israel For I am the Lord I will speak and the word that I shall speak shall come to passe it shall be no more prolonged for in your dayes O rebellious house will I say the word and will performe it saith the Lord GOD. Againe the word of the Lord came unto me saying Son of man behold they of the house of Israel say the vision that he seeth is for many dayes to come and he prophecyeth of the times that are far off Therefore say unto them Thus saith the Lord GOD. There shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God IN these verses you have the third part of the Chapter a confutation of those made an ill construction of the Prophets Prophesieâ— One kind of men gave no credence at all to what was Prophecyed but derided the Prophets saying when were you in Heaven or who told you the mind of God you are deceivers if any such thing had been as you speak of it had taken place ere this but nothing is done therefore we will not beleeve you Another kind of men were perswaded the Prophets spake truth but it was at a great distance long ere it was to take place and therefore grew secure Hence the Lord commands the Prophet to let them know that his words should certainly and shortly come to passe In the words consider 1. A complaint of a Proverbe What is that Proverbe which you have in the Land of Israel Vers 22. 2. The mention of the Proverb The dayes are c. V. 22.28 3. The confutation of it Vers 23. I will make this Proverbe to cease and they shall no more use it as a Proverbe in Israel c. 4. A confirmation of that confutation 1. From the Lords proceeding with the false Prophets and their vaine visions and flattering Divinations They should cease Vers 24. And 2. From the promise of making good his word and that speedily