is likelyest to make way for the message they bring of what kind soever Here the Prophet was to warn them to tell them of their sins and the danger of them and who would not receive an admonition from God when it comes in his name backed with his authority when God in it seeks our good the freedom of us from death and damnation the bringing of us unto glory and salvation and especially when the soul of the watchman lyeth at stake for the sinner if he do not admonish the sinner Can any sinner be so obstinate as not to consider relent and return when God shall send one in his name unto him and the Prophet shall say Sir I come from God unto you and my life is at stake for you if I tell you not of your sins I am a lost man give me leave therefore to deal plainly with you you are covetous unclean proud froward ignorant unbelieving having a form of Godl nesse without the power and unlesse you take another course and serve the living God otherwise the you do you will perish soul and body eternally but if yâ—u will hearken I will shew you the good and right way the way everlasting which will make you blessed for ever When a watchman comes and deals thus with a sinner hath he cause to be angry No he hath cause to fall down and say Of a truth God is in you and with you I thank you for your counsell and seasonable admonitions and through the grace of God I will improve them and turn to that God who is so gracious and would have sinners come to the knowledge of the truth and be saved Ninthly Observe The Lord knowes who are wicked When I say to the wicked man The world calls them wicked who are righteous and those righteous who are wicked but it is not so with the Lord he knows who is an hypocrite who is covetous who is a lyar a formalist an enemy to grace and holinesse Known unto the Lord are all his works Acts 15.18 And he knoweth who are his 2 Tim 2.19 and who are not his there is not one Goat in the world but the Lord knows him not a Wolfe or Lyon but he takes notice of them he knew the house of Israel better then Ezekiel who dwelt amongst them whom he said was wicked was so indeed It matters not much what the world saith of men it call'd Paul a Babler Acts 17.18 An Heretick Acts 24.14 A Pestilent Fellow vers 5. But what said God of him Acts 9.15 He is a chosen Vessel unto me to bear my name before the Gentiles and Kings and the children of Israel Jobs friends and the Devil said Job was an hypocrite but God said He was a perfect man fearing God and eschewing evill Job 1.1 That men are what God who cannot lye who cannot be deceived pronounces them to be if he in his word do call a â—an for an hypocrite an unbeliever covetous proud c. he is so Tenthly Observe The Power of life and death is in the hand of the Lord. When I say unto the wicked O wicked man thou shalt surely dye God hath authority over the lives of men and can pronounce a sentence of death upon them at his pleasure He Commission'd Saul to smite Amalek to slay man and woman infant and suckling Oxe and Sheep Camel and Asse 1 Sam. 15.3 Whâ—n Ahab let Benhadad go a man that God had appointed to destruction therefore saith he Thy life shall go for his and thy people for his people 1 Kings 20.42 The power of life and death God challengeth to himself Deut. 32.39 I kill and I make alive I wound I heal neither is there any that can deliver out of mine hand By this argument he proves himself to be God and it s none but God that kills or gives life Psal 68.20 Vnto God the Lord belong the issues from death The Hebrew is Lammaneth Totzaoth Exitus ad mortem the goings out to death its God that turns the key and le ts out the breath it s he puts a period to the life of the Creature would any live let them fear the Lord and depart from evill for The fear of the Lord prolongeth dayes Prov 10.27 Moses uses this argument to perswade them to love obey and cleave to the Lord He is thy life and length of thy dayes Deut. 30.20 Men have their lives from God and he draws the thread of them out to what length he please and therefore men should love fear obey and cleave to that God if they do not he will cut the thread of their lives asunder Prov. 10.27 The years of the wicked shall be shortned by one sicknesse judgement or other their dayes and years shall be shortned of what they might have been Eleventhly Observe Those watchmen that are unfaithfull in their places and do not tell the people of their sins and danger their account will be dreadful If thou doe not speak to warn the wicked from his way his bloud will I require at thy hand If a politicall watchman be unfaithful so that a man perish by the sword without warning his bloud lyeth upon the watchmans head and if the Ecclesiastical watchman be unfaithful and do not warn the wicked upon what pretence soever the bloud of that wicked man dying in his sins will be required of the watchman it lyes upon his head and he must answer for it the case of this latter watchman will be more dangerous then of the former because the one is to answer for the life of a man the other for the soul of a man which is of great price Let lazy sleepy perfidious watchmen look to it they suffer men to perish through their default and their bloud lives souls stand ingaged for the sâ—me Twelfthly Observe The failing of the watchman will not excuse or priviledge the wicked man If thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity Though he be not told that he is in a wrong way though he pretend ignorance that will not serve turn he shall dye in his iniquity warn'd or unwarn'd the watchman hath not done his duty what then must this exempt the wicked man from punishment No he hath not done his duty he should have minded studyed the Law of God walked according to that and have made it a Lamp unto his feet and a light unto his paths Psal 119.105 But his neglect of his duty and ignorance rather will aggravate then extenuate his fault the Law was near unto him and he might have known what was forbidden and so have avoided the same Thirteenthly Observe Those that regard not the warning of the watchmen they bring certain destruction upon themselves Whosoever hears the sound of the Trumpet and takes not warning his bloud shall be upon his own head If the enemy cut off that man he himself is guilty of his own death not the political
a great burden A stone saith Solomon Prov 27.3 is heavy and the sand weighty but a fools wrath is heavier then them both and guilt is heavier then them all A wounded spirit who can bear Prov. 18.14 What is guilt then with punishment but a consuming a devouring thing When David had sinned and Gods hand was upon him what saith he Psal 38.3 There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin Mine iniquities are gone over my head◠as an heavy burden they are too heavy for me v. 4. I am feeble and soar broken I have roared by reason of the disquietnesse of my heart v. 8. Gods hand and his own guilt did eat up his spirit and bring him to the gates of death this made him to say Psal 39.11 When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth The word for beauty notes that is desireable in man whatever is desireable that melts away when God doth visit man for sin A little touch of a mans hand crusheth the wings and hazards the life of the moth a little touch of Gods hand where guilt is marrs the beauty strength and desireables of man Secondly Observe Sinners under sad judgements are apt to despond yea to despair If our transgressions and our sins be upon us and we pine away in them how should we then live They had greatly sinned against God stood it out against his Prophets threatning judgements and now the judgments were come upon them their hearts sunk within them and they conclude there is no mercy for them our sins are great Gods judgments heavy upon us he is resolved now upon our destruction and what course soever we shall take all is in vain What these said in Judaea the like said they in Babylon Ezek. 37.11 Our bones are dryed and our hope is lost we are cut off for our parts We are like the bones in a Grave that have all the marrow dryed out of them or like a branch of a Tree cut off and all the sap dryed out of it there is no hope we should ever live go to Jerusalem and grow there again into a Church or State Not only the wicked but even a Godly man may be in a desponding yea a desparing condition as David himself Psal 31.22 I said in my hast I am cut off from before thine eyes Thou wilt never look upon or favour me more So Asaph Psal 77.7 Will the Lord cast off for ever will he be favourable no more is his mercy clean gone for ever doth his promise fail for evermore hath he forgotten to be gracious c. What sad expostulations were these of a good man Thirdly Observe The cavills objections and unbelief of sinners put God unto his oath As I live saith the Lord it s not so as you fancy I have told you that if you turn from your evill ways you shall live that I have no pleasure in the death of a sinner Ezek 18.21 22 23 27 28 31 32. But ye believe not my word ye cavill against it and say ye shall pine away in your sins that what course soever ye take ye shall not live Men are backward to believe the word of God and deal worse with God then with man they will give credit to an honest man upon his word but not to God yea how many do believe the Devils suggestions and delusions who is the father of lyes and will not believe the word of God and what a harsh thing is it that men will not attribute so much to God as to the Devil Eve took the Devils bare word in Paradice she put not him to his oath when he said ye shall not dye your eyes shall be opened and ye shall be as gods knowing good and evill She believed him presently But men will not take Gods bare word they put him to his oath As I live saith the Lord. It s a great thing for God to speak but more for him to swear he that made the world with a word is not believed upon his word he must take his oath upon it so that it stands God in more to be believed in the world then it did to make the world his single word sufficed for the one his oath was required for the other O beatos nos quorum causa Deus jurat O miserr imos si nec juranti Domino credimus Tertul Si non credimus promittenti Deo credamus juranti Deo Jerom And here appears the great goodnesse of God that for the good of man will please to take an oath O happy we for whose sake God swears O most unhappy we if we believe not God swearing Having therefore Gods word and oath let us believe firmly and stagger no more Fourthly Observe Sinners in what condition soever they be have no cause to despond or despaire of mercy so that they turn from their evill wayes Let them be great sinners old sinners sinners under judgements ready to be destroyed and cut off by the hands of enemies as these were yet if they turn from their sins there is hope of mercy for them For First God takes pleasure rather in their conversion and salvation then in their death and destruction I have no pleasure in the death of the wicked but that the wicked-turn from his way and live If a State say to a company of its Subjects who are Traytors and upon trayterous designs I have no pleasure in your wayes which lead unto death but my pleasure is that you turn from them and live is not here a large door of hope opened unto them whatever their Treasons be Secondly Least men being deeply guilty should suspect the reallity of God herein for guilt is full of jealousies the Lord sweares to it and that by his life which is the most unquestionable thing of all for none doubts whether he be the living God As I live saith the Lord I have no pleasure c. So that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods word and oath two sufficient bonds to secure it Thirdly Here is Gods command and earnest desire of their turning Turn ye turn ye from your evill wayes When a mans servant is abroad in some dangerous design and his Master commands him again and again to leave it off and come home to him or if the servant be in a deep water and the Master sees he will be drown'd if he come not back again he calls to him and commands him to return is not this an argument that he seeks his good and would have him safe Fourthly God sets the strongest arguments before them that can be thought of life and death If ye go on there is no hope of mercy you must dye if you will turn here is life ye shall live here is great mercy They are not left unto uncertainties whether they shall
whereas the Rock did only signifie Christ So Gen. 41.26 The seven good kine are seven years and the seven blasted ears are seven years none of these were years but all of them signifie so many years So Dan. 4.22 The tree which Nebuchadnezzar saw whose top reached to heaven and branches to the ends of the earth is said to be Nebuchadnezzar himself It is thou O King that is it signified him it was not him himself The Papists trouble the world with their absurd sense of those words Mat. 26.26 28. This is my body and this is my bloud they will have them to be taken literally and make us lose our senses that we may believe the Bread and Wine are the very flesh and bloud of Christ but we neither see nor tast any such thing only we believe that they represent the same unto us and are to convey the fruit and benefit of Christs death unto us Thirdly Observe Gods people are sometimes brought into great streights and exigents they know not what to do they are heartless and hopeless Our bones are dryed our hope is lost we are cut off for our parts They saw nothing but destruction before them they saw no possibility of escaping they thought their condition desperate Such was Josephs condition when his Brethren cast him into a pit Gen. 37.24 Such was the Israelites condition at the Red-sea when the Egyptians were behind them the Sea before them and no door of hope left unto them Exod. 14. their hope was gone and nothing but death presented it self unto them ver 11. when the Anchor of hope is broken men are in a Sea of troubles tossed up and down ready to sink every moment Job himself was somtime in this case Chap. 7.6 My dayes are swifter then a Weavers shuttle and are spent without hope he had neither hope of restauration to his former condition nor of continuance of his life he looked only to make the grave his house and darkness his bed Chap. 17.13 14 15. His hope was gone and he thought he must go to corruption and the worms Fourthly Observe When men are in great Afflictions they manifest great weakness These Jews being in such an afflicted condition they forgot what Promises God had made to them of Returning after 70 years Jer. 25.12 13. Chap. 29.10 They minded not Gods Power or Faithfulness but said We are cut off for our part God hath cut us off from our Land and cast us into this Furnace of Babylon where we shall be consumed When Saul hunted David like a Partridge upon the Mountains and his life was in Jeopardy Did he not say in his heart I shall one day perish by the hand of Saul 1 Sam. 27 1. Here he manifested his weakness greatly God had told him he should be King and sent Samuel to annoint him Chap. 16. but he forgot this and gave way to the reasonings of flesh Jeremiah being in a suffering condition scorn'd and defam'd by the People he resolves to cast aside his Commission and speak no more in the name of the Lord he curses the day of his Nativity and the man brought tidings of his Birth wishes He had slain him from the womb or that the womb had been his grave c. thus did he declare his infirmities Chap. 20.8 9 15 16 17. not considering what God had promised him Chap. 1.5 8 9 17 18 19. The like did Job Fifthly Observe There be states of men in this life which do resemble the dead and they are two especially both which are here held forth 1. The state of great and long Afflictions These Jews in their Captivity are likened unto dry bones men in their graves This made Jeremiah say Lament 3.6 He hath set me in dark places as they that be dead of old The state of Death is a state of Darkness and so is the state of Affliction Isa 59.10 We grope for the wall like the blind and we grope as if we had no eyes we stumble at noon day as in the night we are in desolate places as dead men They were in deep Affliction and destitute of all Counsel they saw no way or means how to get out of the same David being under great Calamities goes further and shews you that such a state is not only a state of Darkness but of Consumption of being Forgotten and Broken Psal 31.9 12. I am in trouble mine eye is consumed with grief yea my soul and my belly I am forgotten as a dead man out of mind I am like a broken vessel So Psal 44.19 Thou hast sore broken us in the place of Dragons and covered us with the shadow of death He calls great Afflictions the place of Dragons because they sting bite and indanger a mans life the shadow of death death is very near and overshadows the man is in them his grace is designing and he is ready to be put thereinto This consideration made Heman say his soul being full of troubles My life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength free among the dead like the slain that lie in the grave whom thou remembrest no more and they are cut off from thy hand thou hast laid me in the lowest pit in darkness in the deeps He shews you clearly that great Afflictions especially Soulâ—â—fflictions are a state of Death 2. The state of Sin which these Jews were in for it 's said I will put my Spirit into you and ye shall live At that time they were dead being in an unregenerate estate Men being in their sins are no better then in a state of death They are in Darkness ignorant of Christ the Gospel and Mysteries thereof Ephes 5.8 They are in bondage to their Lusts and to Satan 2 Pet. 2.19 Rom. 6.16 2 Tim. 2.26 Joh. 8.44 They are senseless eyes they have and see not ears and hear not hearts and understand not Matth. 13.14 15. They have hearts of stone and are past feeling Ephes 4.18 19. They are corrupt and unsavory Ephes 4.22 Rom. 3.13 This is the condition of sinners which the Gospel accounts and calls A state of Death Mat. 8.22 Joh 5.25 Ephes 2.5 Col. 2.13 Sixthly Observe God is afflicted with the afflictions and sufferings of his people O my people you are in your graves here in Babylon you are afflicted reproached oppressed but I am sensible thereof and do sympathize with you in that condition not a word is spoken against you not an unjust act done unto you but I hear I feel the same The words are twice mentioned O my people O my people in the 12. and 13. verses to shew the Lord was much affected with their calamities and languishing condition When the Jews were in Egypt that house of Bondage and in the Wilderness they were like men in their graves oft covered with the shadow of death and Did not God pity them Psal 106.44 He regarded th ir
see the sword come and blow not the Trumpet and the people be not warned All watchmen are not faithfuil some are sleepy and careless they see not the sword coming some are perfidious they see it coming but blow not the Trumpet they warn not the people and what then If the sword come and take away any person from among them That is if any man being not warned by the watchman shall be surprized and cut off as frequently in such cases it is his bloud will lye upon the watchman The Hebrew for any person is a soul if the sword come and take a soul from them He is taken away in his iniquity He is found in his sin and is cut off for his sin most Interpreters render the words propter iniquitatem suam for his iniquity He was wicked and for his wickednesse justly cut off But his bloud will I require at the watchmans hand Here is the punishment laid down of an unfaithfull watchman through his sleepinesse negligence or treachery a soul is taken away a man is slain by the adversary who if the watchman had given warning might have lived and therefore because he did not he is guilty of the mans bloud and must answer for it at his hands will God require it Vers 7 8 9. So thou O son of man I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth and warn them from me When I say unto the wicked O wicked man thou shalt surely dye if thou do not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his bloud will I require at thine hand Neverthelesse if thou warn the wicked of his way to turn from it if he do not turn from his way he shall dye in his iniquity but thou hast delivered thy soul IN these words the Lord applies the former similie of a political watchman unto the Prophet So thou O son of man c. and these 3 verses are the same with the 17 18 19. verses of the 3. Chapter of this prophesie Vers 7. I have set thee a watchman I have given thee to be a watchman unto the house of Israel that thou shouldest look about search the Scriptures find out what is evill sinful and what 's the punishment due thereunto what wrath God hath revealed from Heaven against all unrighteousnesse and tell the people thereof Therefore thou shalt hear the word at my mouth Thou must not speak of thine own head or out of thine own hearr but thou must take all up from me either what I have given out by Moses and other Prophets already or what I shall give out immediately to thy self Thus Habakkuk did Ch. 2.1 I will stand upon my watch and set me upon the Tower and will watch to see what he will say unto me He would have the word from Gods mouth And warn them from me Thou must not warn them in thine own name but in my name whose Prophet thou art whose words thou hast received and who hath impowered thee to tell men of their sins and dangers Vers 8. When I say unto the wicked O wicked man thou shalt surely dye Where God sayes so is hard to find in all the book of God You have not O wicked man thou shalt surely dye but in generals there 's that is equivalent as the soul that sins shall dye The wicked shall be turned into Hell Vpon the wicked he shall rain snares fire and Brimstone and an horrible tempest And the wrath of God is revealed from Heaven against all unrighteousnesse of men These and such other places are Tantamount If thou dost not speak to warn the wicked from his way When the watchman sees a wicked man in a wicked way as in a way of drunkenness whoredom idolatry oppression or any profanesse he is to warn him and tell him of the danger of his wayes if he through fear or favour incogitancy or carelesnesse neglect to do it the danger is great That wicked man shall dye in his iniquity The wicked man might object and say Why should I dye I was never warned by the watchman he saw me daily living in such courses and had he told me the danger of them I should have considered my wayes and turned from them This Objection is answered Thou art a wicked man thou hast lived in iniquity and now thou shalt dye in and for thine iniquity the light of Nature the dictates of thy Conscience the example of others might have taught thee to have done otherwise though the Prophet have neglected his duty thou shalt suffer for thy sins and he for his His bloud will I require at thy hand I set thee to be a watchman over him to observe his wayes to tell him of his sins to invite and provoke him to repentance by promises of mercy and threatning of my judgements that so he might have been saved but because thou wast unfaithfull and didst not thy duty he is lost and his bloud will I require at thy hands and recompence it upon thine head Vers 9. Neverthelesse if thou warn the wicked of his way to turn from it If thou be faithful in thy place and tell the wicked of his sins calling upon him to turn from them unto me the living God if this hath been thy care and practice thou hast done well He shall dye in his iniquity but thou hast delivered thy soul What ever befalls him death temporal or death eternal thou hast freed thy self and shalt nor be responsive for him at all his bloud shall be upon his own head and not upon thine First Observe Wars come not upon any people casually but by the providence of God When I bring the sword upon a Land It s God calls out the sword and causeth it to come he is the Lord of Hosts and Commissions Armies to make invasions where he please Secondly Observe In case of common danger the people have liberty and power to set up a politicall Officer for their good and safety When the sword is coming upon the Land if the people of the Land take a man of their Coasts and set him up for their watchman God expects they should do it and approves of it done they do not their duty unless they do it they must not stay till those in authority do it the Land may be invaded many lose their lives upon that account but it s their priviledge and in their power presently to appoint a man who may discover danger and give them notice of it Every man is a part of the whole and when that is indangered every one is to put forth himself to the utmost for security thereof Suprema lex est salus populi Thirdly Observe That in the Ecclesiastick State its Gods Prerogative to set up Offices and Officers Son of man I have set thee a watchman unto the house of Israel He might not set himself a
watchman nor the people set him to be one 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps government diversitie of tongues In the Political state men may make what Offices and Officers they please but in the Ecclesiastick State it s not so Man must not meddle God only is the Authour of all Offices in the Church extraordinary or ordinary and no man ought to come into any of them without Commission and Direction from God true Ministers are to be call'd by the Church according to Gods will and not by the will of a State The making of Ministers is Church-work and not State-work Fourthly Observe Those that are called to office by men or God in State or Church they are watchmen They must have eyes in their heads lift up their eyes and look about them most diligently and conscientiously least any mischief come to the one or the other They are to be men of understanding especially the spiritual watchman his lips must preserve knowledge Mal. 2.7 He is set to watch sleepinesse and drowsinesse do not become him there is great danger therein Math 13.25 While men slept the enemy came and sowed tares Whilest the watchmen slept the Devill and his Instruments took the opportunity and advantage to sow Tares Errour Heresies and Damnable Doctrines Isa 56.10 you may see what watchmen the Lord had in Isaiahs time His watchmen are blind they are all ignorant they are all dumb Dogs they cannot bark sleeping lying down loving to sâ—umber The State and Church watchmen were such therefore idolatry murder oppression and profanesse abounded amongst them they sought themselves and their ease not the State or Churches good Watchmen should not be for themselves but for the publique good enduring any hardship rather then the Publique should be endangered they must not shrink at wind or weather but bare the cold of the night and the heat of the day watching alwayes Isa 21.11 Watchman what of the night watchman what of the night The watchman was at his work in the night as well as in the day Fifthly Observe God hath a special care of his Church and People being exposed to many dangers I have set thee a watchman unto the house of Israel Where watchmen are dangers are supposed There be Church-Robbers abroad that would rob it of the Scriptures of Ordinances Officers of Christ and of Heaven it selfe There be those who would bring in damnable Heresies as of old 2 Pet. 1.1 Yea the Church is apt of it self to breed Vipers Acts 20.30 Thorns Bryars Weeds Nettles do grow up in Gods Gardens What Errours Heresies Blasphemies are not revived in our dayes Are they not grown up to that height and strength as to threaten and indanger the foundation If ever the Church is as a Lilly among Thorns as a Lamb among Wolves and Lyons that seek to tare in peices and devoure it is now Truth goeth with a scratch't face every where and is so scratched and disfigured that many know her not she hath many enemies few friends and cannot dwell quiet in Sion it self erroneous Opinions are ready to assault her in her own house there is need therefore of watchmen to discover and prevent dangers and God hath manifested his care of his Church and Truth that he hath given watchmen for the preservation of them and left it upon Record that himself is the watchman of his Vineyard Isa 27.3 Least any hurt it I will keep it night and day The fire of Contention the floods of Iniquity and winds of strange Doctrine cannot harm Gods Vineyard he is the Keeper thereof Sixthly Observe What Gifts or Graces soever Prophets and men in Ecclesiastical places have they must depend upon God for more and receive from him before they give out to others No Prophet no Apostle ever had such a sufficiency of light knowledge or grace as to stand in need of no more God had set Ezekiel to be a watchman to the house of Israel he had heard much from God the Spirit entred into him he had eaten the rowle and yet he must attend the Lord therefore thou shalt hear the word at my mouth even therefore because he was Gods Prophet he was to hear the word at his mouth not to trust to what he had not to give out of his own but constantly to look unto the Lord to hearken what he would say and then what he said to make that known unto others Gods Prophets Gods Ministers must speak his words deliver his message There is a Majesty an Efficacy in his words which are not in the words of men Heb. 4.12 The words of false Prophets were chaffe without virtue but the words of true Prophets were wheat full of vertue for they were the words of God Jer 23.28 Seventhly Observe That as its the duty of watchmen to foresee danger so to forewarn the people of it The State-watchman ought to do both and so the Church-watchman The one when he sees the sword to come is to blow the Trumpet and warn the people that they secure their lives the other when he sees mens lives are wicked tending to the destruction of their souls when he sees Errour Heresies coming to infect and indanger the souls of men he is to blow the Trumpet of the Lord and to warn them that they take heed of the one and desist from the other Isa 58.1 Cry aloud spare not lift up thy voyce like a Trumpet and shew my people their transgressions and the house of Jacob their sins Isaiah was a watchman to the house of Jacob and he fore-saw they were in danger of being ruin'd and carryed into captivity and what must he do in this case be silent no Cry aloud make them to hear spare not thy lungs thy strength lift up thy voice like a Trumpet louder and louder make all the house of Jacob to hear it and shew my people their transgressions present unto them the Nature and danger of them let them not rest or sleep but tell them of their sins in publique in private sollicit importune them to cease from their evil wayes and to secure their souls It 's not enough for a spiritual watchman to warn his people once or twice in a year of the dangerous evils their sins will bring upon them but he must do it frequently constantly this warning must be dayly let the persons be of what rank soever if they live in wayes of wickednesse which may hazard their souls the watchman must tell them of their sins and danger admonish them seriously reprove them sharply and threaten them with death eternal if they persevere in their wayes Eightly Observe That Prophets Ministers and Watchmen in Sion are to act in the name and authority of God Thou shalt warn them from me They must let them know that God hath sent them that they speak from him not from themselves not their own words and this
desire love delight in a thing as Gen 34.19 Shechem delighted in Dinah he desired her loved her and took delight in her Chophetz notes the highest delight content that can be taken Psal 16.3 in whom is Col Cheph-Zi all my delight that is my greatest delight Now here it s said God hath not pleasure in the death of the wicked This is not an absolute negative denying God wholly to have delight in death or in the death of sinful wicked man or of any sinfull man for God took delight in the destruction of Pharoah and his Hoast in the red Sea which Moses shews saying Exod 15.1 He hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea God sent Saul to smite Amaleck utterly to destroy him and all his when Agag was spared with the best of the sheep and oxen was he not wrath with him 1 Sam. 15.3.11.23 When Jehu cut off Ahabs house what said the Lord Because thou hast done well in executing that which is right in my eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth Generation shall sit on the Throne of Israel 2 Kings 10.30 The destruction of Ahabs house was pleasing to God he commended he rewarded it And that God takes no pleasure in the destruction of a sinfull wicked man is contrary to these Texts Deut. 28.63 Prov. 1.26 27. Isa 1.24 Jer 14.12 The words they are not to be taken as an absolute negative but comparatively thus I have pleasure in the turning of the wicked from his wayes rather then in his death or its more pleasing to me that a wicked man should turn and live then that he should continue and dye Such an expression is that in 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospell Not absolutely not to baptize but rather to preach then to baptize he had more pleasure in my preaching then in my baptizing and so here Let me not live if I have so much pleasure in the death of a sinner as in his turning from his sin By Death here some understand eternall Death and it cannot be otherwise saith Quistorpius for he speaks of that death which may be avoided by repentance and turning to God but temporal death cannot be avoided either by the penitent or impenitent But to him that well considers this place it will appear that here it s spoken of a temporal and violent death for vers 3. He speaks of the sword coming upon a Land They were at this time either straitly besiedged or newly taken by Nebuchadnezzars forces and complain'd that their sins were upon them provoking God to destroy them that they pin'd away and there was no hope for them of life though they should repent them of their iniquities this God answers unto and tells them if they turn from their evill wayes there is hope they shall live for repentance prevents and removes judgements that are destructive The Ninivites by their repentance prevented the destruction of themselves and their City at Davids repentance the plague was stayed Ahabs humbling himself prevented Gods bringing the evill in his dayes So that its true of natural death that cannot be avoided by penitency or impenitency but a violent death may a death by sword by famine by plague by wild beasts may 2 Chro 7.14 If my people which are called by my name shall humble themselves pray and seek my face and turn from their wicked wayes then will I hear from Heaven and will forgive their sin and wâ—ll heal their Land Had he spoken of eternall death it had been no answer to the Jews objection Lavater tells us that by Death is meant Malum and by Life Bonum Men by their sins bring sad calamities and judgements upon themselves they cause God to punish them with variety of evills which he hath no pleasure in nor they cause to complain of Lament 3.33 39. He had rather they should turn from their sins and live comfortably But that the wicked turn from his way and live The word for wicked is Rashang which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irreligious lewd ungodly man here wicked wicked in opinions wicked in practice troublesome to God and man running the wrong way The word for way signi ies a path which leads from place to place and men walk in it Metaphorically it s applyed to the customes manners actions religions and lives of men Jer. 16.2 Pro 1.19 Prov 21.2 of this before Chap. 16.61 The sense lyeth thus As I live I delight not in the death of the wicked but if the wicked turn from his way and live or shall live that is according to what I have prescribed in my word I shall delight in this or thus If he turn from his sinfull way that he may live and live comfortably I shall delight in it Turn ye turn ye from your evill wayes Here is an earnest exhortation of them unto repentance setting out the mercy and goodnesse of God who was ready and willing to pardon them upon their turning from their evil wayes The doubling of the word notes the earnest and reall intention of God in it The sum and substance of the words is to shew that if sinners repent of their former wickednesse he will forgive them and take pleasure in them Turn ye turn ye from your evill wayes If ye pine away under my judgements the fault is yours you turn not from your idolatries oppressions perjuries and profanations of my Sabbaths and Ordinances these are wayes of death but if ye would hearken to my wayes and turn unto them they are wayes of life Of turning hath been spoken Chap. 14.6 The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you by turning turn throughly from your evill wayes For why will ye dye O house of Israel Ye are the Nation I took and brought out of Egypt by a strong hand Deut 4.34 Ye are the people that entred into Covenant with me avouched me to be your God Deut. 26.17 and I you to be my peculiar people vers 18. ye are they upon whom I have bestowed great priviledges holy Ordinances to whom I have shewed mercy and truth Ps 76.1 2. Ps 98.3 ye are the people I have taken most delight in of all people under Heaven whom I have most honoured done most for and made the greatest promises unto Jer. 31.33 34. Chap 33.8.14 Why therefore have you left me and my wayes and fallen into wayes of death why do you wound and stab your selves if you have no regard to me yet pity your selves cease from those wayes will be your death Why will ye dye O house of Israel Is it not better to live in my wayes then to dye in your own First Observe The guilt and punishment of sin are heavy and consuming things Our transgressions and our sins are upon us and we pine away in them Guilt alone is
far differing from theirs and Ezekiel must declare the Lords not his own thoughts unto them And 1. He charges them with their sinfull practices 2. Denyes them the possession of the Land Ye eat with the bloud It was commanded before the Law was given That they should not eat bloud Gen 9.4 Levit 19.26 That is neither bloud let out from the flesh nor bloud with the flesh one reason is given Levit. 17.14 Ye shall eat the bloud of no manner of flesh for the life of all flesh is the bloud thereof The Hebrew is Nephesh the soul of all flesh is the bloud thereof Nephesh is put sometime for the whole man as Gen 46.26 All the souls of the house of Jacob that is all the persons sometimes for the more noble part of man viz the reasonable soul Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Sometimes for the affections as Deut 6.5 Thou shalt love the Lord with all thy heart and with all thy soul Sometimes for the life as Isa 53.12 He hath poured out his soul unto death that was his life John 10.15 and so it s rendred and to be taken in the place cited the life of all flesh is the bloud thereof bloud properly is not the life or soul of flesh but the life or soul is said to be in the bloud or bloud Propter spiritus vitales animales qui animae organa virtutis ejus vehicula sunt sanguine evaporant Another reason why they might not eat bloud Duet in Gen cap. 9.4 is in the 11. vers of that Chap. I have given it to you upon the Altar to make an atonement for your souls for it is the bloud that maketh an atonement for the soul The bloud being to be offered upon the Altar represented the bloud of Christ which was to be shed for the remission of sins Matth. 26.28 and therefore not to be eaten A third reason was that they might not be cruell and bloudy minded but might in a special manner take heed of shedding mans bloud which is the ground of the prohibition Gen 9.4 5. But they minded neither the prohibition it self nor the reasons of it they did eat with the bloud that is they did eat the flesh with the bloud in it or they did eat the bloud drawn out from the flesh Some make question in these dayes whether they may eat bloud and the ground of it is from Acts 15.29 where it s ordered that Christians should abstain from bloud and things strangled But those that scruple eating of bloud do not scruple the eating of things strangled as Fowls and Rabbits and there is as much reason for that as the other as for the thing it self I shall only say what Christ saith Matth. 15.11 Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man And Paul Titus 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving And lift up your eyes towards your idols Idolatry was forbidden in the Law with great severity Deut 17.2 3 4 5. Exod 22.20 Chap 20.4 5. yet these Jews minded idols and affected them Of lifting up the eyes to Idols see Chap. 18.6 it notes adoration of them and expectation of help from them And shed bloud Shedding of bloud was a grievous sin and here it may be understood either of their oppressing innocent ones taking away their lives illegally or else of their children which they offered to Molech which was forbidden unto them Levit. 18.21 of which bloudy sacrifices was spoken Ezek 16.20 21. And shall ye possesse the Land This is a stinging interrogation intimating that whoever possessed it they should not What do you look to possesse the Land that do such things that are so impious and prophane Did I nâ—t cast Heathens for their wickedness out of the Land you are in and do you think to continue in it that have exceeded them in wickednesse Ezek 5.6 No no the Land is not for you Abraham did not such things you are not his seed therefore you shall not inherit the Land Vers 26. Ye stand upon your sword Not you are in arms to defend your selves against Babylonians but you trust in your strength are ready for spoil violence and shedding of innocent bloud When any offended them in word or deed they meditated revenge and laboured by the sword to right themselves there was no place for justice but the Land was full of bloody crimes Ezek 7.23 Ye work abomination Of Abominations and what sins are so call'd was spoken Chap 5. vers 9. Chap 18. vers 12 13. In the 3. Observation Ye do that is detestable and loathsome to the very senses And ye defile every one his neighbours wife Adultery was a grievous sin and punishable with death Levit. 20.10 Deut. 22.22 yet this sin was frequent amongst them Jer 5.7 8. Cap. 7.9 9.2 That honourable state of marriage was abused and the bed defiled and it was a common and universal practice amongst them every one defiled his neighbours wife And shall ye possesse the Land Do ye trust in your swords violate all justice shed innocent blood do abominable things defile your neighbours wives and yet presume you shall possesse the Land O impudent creatures brazen-faced sinners what vain perswasions have you taken up its madness for you to dream of possessing the Land rather then such as ye shall inherit it it shall lye desolate without inhabitant The word here for to possesse is Jarash which is a word contrariae significationis that signifies contrary things as to possess and dispossess Josh 23.5 The Lord shall drive them from out of your sight and ye shall possesse their Land Here Jarash signifies to drive out and to possess when the Lord saith Shall ye possesse the Land his meaning is they shall be dispossessed of it and driven out of it First Observe Men in great misery under grievous afflictions are apt to flatter and deceive themselves with one vain confidence or other These Jews were conquered by the Babylonians had their City Temple Strong holds and pleasant places all laid waste they were a company of poor people that inhabited the wastes of the Land yet they flattered themselves with this conceit that they should inherit and possesse the Land and why there was a number a multitude of them Abraham was one and he inherited the Land we are many and it s given to us Their afflicted condition might have wrought other apprehensions in them and made them see and say All the chief Ones of the Land are cut off or carryed away captives the Land is fallen into Nebuchadnezzars hands we are his servants and slaves left to Till the Land and dresse the Vineyards that so a revenue may be raised for him but as for our selves we are like
Gate which was one read broad Here were two Thresholds the lower and upper which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the foot goeth over and that the head goeth under and they were very broad each a reed or 6. cubits broad and were to adorn and strengthen the Gate Christ is the Gate and Door of the Church his humane and divine natures are the ornament and strength thereof Vers 7. Very little chambers In this vers and the 10 12 13 16 17 21 29 33 36 38 44 45 46 verses of this Chapter you read of Chambers In middoth it 's said the Chambers were one above another and so it 's evident they were Ch. 41.6 OEcolampad saith they were Domunculae vel Mansiunculae in usum Templi factae they were little Lodgings made for the use of those served in the Temple Their number was great In some of them those that either kept the Temple or ministred dwelt in others were laid up those things pertained to the service of the Temple In the Chambers they laid the Meat-offerings the Frankincense and the Vessels and the Tythes of the Corne the New Wine and the Oyle which was commanded to be given to the Levites and the Singers and the Porters and the Offerings of the Priests Neh. 13.5 the Tythes were laid up in Treasuries and Store-houses of the Courts or in the Chambers thereof Mal. 3.10 Ezek. 42.13 14. The use of the Chambers North-ward and Southward is said to be for the Priests They be holy Chambers where the Priests who approach unto the Lord shall eat the most holy things there shall they lay the most holy things and the Meat-offerings and the Sin-offerings and the Trespass-offerings for the place is holy When the Priests enter therein then shall they not go out of the holy place into the outer court but there shall they lay their garments wherein they minister for they are holy and shall put on other garments and shall approach to those things which are for the people These Chambers may represent unto us 1. The Mansions which are in heaven Joh. 14.2 In my Fathers house are many Mansions saith Christ he shew'd Ezekiel these Chambers in this Visional-temple and he told his disciples of those caelestial Mansions which he would prepare for them 2. That intertainment rest and comfort the Saints injoy and shall have in the Church under Christ If a man come to his friend's house and he have never a Chamber for his repose it 's poor intertainment cold comfort and little ease if he must lye on the ground but if he have variety of Chambers and Beds for him his intertainment rest and comfort will be good he shall not need to fear wind or weather when men come to the New Jerusalem and are Citizens thereof they shall have good accommodation sweet rest and sound comfort There shall be no voice of weeping or crying Isa 65.19 There shall be no tears no death no sorrow no crying no pain Rev. 21.4 In the world is tribulation but in Christ is peace in Sion is peace under the New Jerusalem the Divels shall be bound up and there will be great peace and spiritual comfort in aboundance 3. These Chambers less and greater may note out the several Congregations or Churches of the Gospel-times be they little or great all which are in the Church of Christ as these Chambers were in this Visional-temple Vers 8. He measured also the Porch of the Gate within one reed The Thresholds and the Porch were all of one measure viz 6 cubits and a hands breadth The word for Porch here is Vlam and in the 10. v. is rendred Posts it signifies both Porches were for the dignity of the house and commodation of strangers Vers 9. Then measured he the Porch of the Gate eight cubits and the Posts therein two cubits In the verse before it 's said The Porch was one reed that is 6. cubits and here we find the measure of it 8. cubits In the former vers he spake of the bredth here of the length of it The Posts were the Pillars artificially placed on the one side and on the other The Porch of the Gate was inward It was within the Wall looking towards the house it self Vers 10. And the little Chambers of the Gate East-ward were three on this side and three on that side they three were of one measure and the Posts had one measure on this side and on that side The Eastern-gate as it had it's Porch and Pillars on each side of it so it had it 's 3. Chambers on each side of it and they were uniform as the Posts or Pillars were Vers 11. And he measured the breadth of the Entry of the Gate 10. Cubits and the length of the Gate 13. cubits The Hebrew word for Entry is Pethach and rendred a Door vers 13. and so it 's mostly taken in Scripture If by Entry be meant the Door how is it said that its 10. cubits in breadth when the Door is never wider then the threshold which in the 6. and 7. vers is said to be but one reed broad or 6. cubits Either it was some other Door or the Posts to which the Door was fasten'd and shut to were added to the measure If we hold to the word Entry it may be the breadth of the space between the outward Gate and the inward The length of the Gate 13. cubits Length here is the height of the Gate it was 13. cubits high Vers 12. The space also before the little Chambers was one cubit and the space one cubit on that side c. There was gebul a border or space of a cubit on each side of the Chambers and yet before them and the Chambers on each side were alike 6. cubits a piece Vers 13. He measured then the Gate from the Roof of the one little Chamber to the Roof of another the breadth was 25. cubits door against door These Chambers were not continued nor contigual there was the space of 5. cubits between them and of 25. cubits in that breadth was between them as they stood opposite one to another Vers 14. He made also Posts of 60. cubits even unto the Post of the Court round about the Gate Posts of this length some think incredible and therefore divide these cubits between the Posts on each side the Porch which reach up unto the Posts of the outward Court making them 30. cubits a piece Some make these Posts of 60. cubits to be the Cloister which being supported by Posts was 60. cubits long Vers 15. From the face of the Gate of the entrance unto c. From one Gate to the other were 50. cubits and the Porch of the Inner-gate 10. cubits We are to make progress in the Temple and not to stand still Vers 16. Of the Windows There were several Windows in this Structure which was presented to our Prophet as appears vers 16 22 25 29 33
475 476. There is a time for Christ to reign over the Jews 478. In his kingdom no succession of Princes 479. He is chief builder of the Church 288 he is the way the do or 289. he is the altar table sacrifice 322. stands by his servants in Temple-work 349. an Altar Harel and Haariel 371 372. he measures all 556 Christians liked to trees in eight respects 565 566. true ones are fruitful 576. always fruitful ibid. 577. what makes them so ib. Christianity not against Magistracy 412 413 Church God hath a special care of it being exposed to many dangers 108. others fare the better for the Churches sake 228. freed from former evils 240 241. when most afflicted most cared for 285. Church subject to calamities 202. what shall comfort her 203. God will revenge her wrongs 213. Cared for in lowest estate 287. what its called ibid. and 288. it s well seated and ordered ib. it s an house not a tabernacle 291. the greatness of it 302 314. visible and likned to visible things 326 327. under various dispensations 327 328. It s an exact building 336. the extent and latitude of it 337. stability lustre safety and holiness of it ibid. and 338. God made known there 348. Church-work must be according to the pattern God gives 164. hath distinct laws of its own 365. what it shall be ibid. made up of holy ones 368. it s holy most pure part of the world 404. It s large ibid. in is provision and protection 405 407 594. it Christs portion ibid. it s large under the Gospel 582. Who members of it ibid. and 583 priviledges of it equal to all 583. all blessings of it of free grace ibid. Gentiles of it 584 Church-state preserves propriety and mens rights 405 City Citizens what and what to do 595. description of it 599 500 601. c. difference between Ezekiels City and Johns 602 603. what meant by it ibid. it s well founded great receives many 604 c. Cities have their periods 143 Communion with God exprest by eating 382 Complaint no cause to complain of Gods dealings 226 Condition none so desparate but God can bring out of 402. see State Confederates with great ones must suffer 228 Contradictions seeming in Scripture 236 362 411 Controversies how and by whom to be determined 396 Conversion of sinners a gradual work 559. Covenant Of making or cutting a Covenant 218 481 condescention in God to enter into Covenant with man 220. what it should work 221. those in covenant nothing shall hurt 223. God doth much for them 380 Covetousness what it doth 162. its professors sin 166. evil of it 167. men coveting what is others lose their own 273 Court of aid 301. what the Courts represented ib. and 302 Cuhit the legal and Sanctuary one differ and wherein â—91 D DAy of the Lord how taken 3. sad days succeed merry ones 6. approach of such days matter of mourning 7. the day of a place 11. of recompence to godly 245. Lords day the eighth and first 377 Daughters how taken 25 David Christ so called upon what account 471 472 Dead to be buried after great victories 252. ignominious to be unburied 260 Death no defence against it 92 Deliverance is from the Lord 469 Desert men think they deserve 387 Design Gods designs go on whatever obstacle be in the way 17 496 Difference to be made in things and persons 395 Divine things our hearts and minds should be upon them 289 380. attained by degrees by labour by progress 295 those have the charge of them must be exact 387 546 revealed by degrees 564 Doing of the word is expected by the Lord 171 366 Dâ—ors of the temple what they note 322 Doubling of words in Hebrew note a superlative 366 Dwellings God knows them and what sins are acted in them 468 E EAst notes spiritual things West temporal 293. east-gate 343. Christ from thence ibid. Eastern worship not allowed 554 Eating bread before the Lord what it imports 382 383 Edomites 254 255 Enemie 235. God is an enemy to his peoples enemies 252. harsh dealings insences him 253. they add affliction to the afflicted 285 286. Enemies are from all quarters 496. make great preparation 497. they watch and seek occasion to ruine the Church 209. have helpers to do it 214. their coming against the Church not casual 218 Envy whence it ariseth 47 the nature of it 263 Ephah what 411 Ethiopia whence so named 4. Ethiopians baptised rebaptise themselves yearly ibid. two Ethiopia's 11 Exactions 410 Examples are to teach 60 Expectation of the wicked disappointed 259 F FAce Hiding of Gods what 264 Family God may dispose of families where he pleases 497 Favour Gods not alike dispensed to all 376 Fâ—ast of Tabernacles 420 Fish their properties 568 569 Flock such as have need of shepherds 186. where faithful ones are what is a prey to all 191. it meets with scattering storms sometimes 199. God a good shepherd over it 200. in the flock are fat and lean goats and Rams 206. God will distinguish between the good and the bad 208. his flock is peculiar owned fed 245 consists of weak ones 246. its comfort lieth in manifestation 246. the holy flock 400 Forms of the house what they note 362 Foundation what 4 Funeral of what dead the priest might be at 397 Fury what 282 220 G GAtes of the Temple what they hint 294 of East gate 343. gate shut what 380 381. wherefore shut 381 382. when shut and when to be open 530 531. Heaven gate when open ibid. gate standing open till even what it imports 533 Gerash what driving out it notes 51 Glory there is glory in the Church 337. We must be acquainted with that glory before we see the glory of God 342. glory of God what 343. receptacle of it 345 346. when glory departs its but for a season 346 sight of glory an humbling thing 347. filled with glory 348 God he breaks the urms of the great ones 33. he wounds them incurably ibid. dreadful to have him an enemy 34. he hath instruments fit for his work 54. prophets to tell the worst of Princes their wickedness 66 God makes use of one King to punish another 78 79. he is faithful in performing his word 144. confirms truths by witness and signs ibid. Gods condescention vide Covenant He takes notice of all that is thought and spoken aganist his 268 269. rejoycing at the calamities of his people provokes much 286 when reconciled to his he multiplies blessings 224. he deals best with his at last ibid. turns evils into blessings 295. what God doth for his own sake 309 when he doth great things for them 315. its his mercy to retake a revolted peoyle 376. happy whom God owns 377. accepts according to mens abilities 535. God a free agent nothing moves him 449. when he begins to shew mercy he multiples it 467. he makes clean 469. takes pleasure in cleansed ones 470. at his pleasure can bring Armies