will countenance thee 1 Sam. 15.25 26. so Elijah was no white-livered Prophet but a man of metall 1 King 18.15 17 18 19. As the Lord of hosts liveth before whom I stand speaking to Obadiah I will surely shew my self to Ahab this day I but Jezabel hath vow'd thy death and Ahab makes search for thee all the land over and if thou be found thou art a dead man Well saith Elijah I will shew my self and when he came into his presence what a salute had he Art thou hee that troubleth Israel I 'll have thee dispatched one way or other is the Prophet daunted now no but replies I am not he but it 's thou and thy fathers house send and gather to mee all Israel what a commanding what a suspicious word was this he might have thought that this man would get power about him and offer violence to him and his house thou thinkest to have my blood but I will have the blood of all the false Prophets c. Who might not think that Elijah rather was King then Ahab 2 Chron. 26.17 18. When King Vzziah would have burnt incense to the Lord the Priest resisted Vzziah and thrust him out of the Temple they that are in publike place are to be men of courage and therefore they must not feare 3. God is with his those hee calls and imployes in publique service Josh 1.9 Why should hee be strong and of good courage for the Lord thy God is with thee Jer. 1.8 Jer. 1.19 Be not afraid of their faces for I am with thee to deliver thee Gods presence should put life into us when inferiour natures are backt with a superiour they are full of courage when the Master is by the Dog will venture upon creatures greater then himself and feares not at another time hee will not do it when his Master is absent When God is with us who is the supreme it should make us fearlesse it did David Psal 118.6 The Lord is on my side my help I will not feare what man can do unto mee let him do his worst frown threat plot arm strike the Lord is on my side he hath a speciall care of mee hee is a shield unto mee I will not feare but hope as it 's in the next verse I shall see my desire on them that hate mee I shall see them changed or ruin'd our help is in the name of the Lord but our feares are in the name of man God takes speciall care of men in publique place the Angels of the Church are as the stars in his right hand Rev. 1.16 hee holds them fast and it 's said of Christ Isa 49.2 That he was hid in the shadow of his hand in the protection of his hand is the Septuagint Vmbra est symbolum protectionis it defends from the heat of the Sun that was in Judea exceeding hot God hides Christ yea all are eminent and under who belong to him in a speciall manner and delivers them from danger Zach. 2.5 I will be unto Jerusalem a wall of fire round about who shall dare to come neer it then to hurt the Magistrates Ministers or people there Some think it alludes to the Cherubim that with a fiery flaming sword kept Paradise others to the fiery Chariots round about Dothan 2 Kin. 6.17 where Elisha was either of these is good and notes protection but there is another and it may be more suitable interpretation and it 's this When they travelled in the wildernesse oft wilde beasts would be assaulting them specially in the night when they laid down to rest then they made a circular fire about them and so no beast Lion Wolfe or Leopard dare middle with them the fire was a wall to them and hence the expression seems to be taken that God when wilde beasts wicked men should offer violence to Jerusalem hee would be a wall of fire round about it 4. Those are in publique place are in Gods place I have said yee are Gods Psal 82.6 Moses was to Aaron in stead of God Exod. 4.16 And so Ministers they are in Christs stead 2 Cor. 5.20 and they must be like unto God fearlesse of men but dreadfull unto men It 's an ill thing to see a drunken god to heare a swearing god and it 's as ill to see a trembling fearfull god a Magistrate a Minister afraid of man when as they having the Image and authority of God stampt upon them are to make others especially sinners to quake Rom. 13.4 The Apostle bids evill doers not the powers be afraid why they are the Ministers of God and beare not the sword in vain they must not feare but make others do it so did the Apostles and Prophets John made Herod quake and Paul mad Felix tremble here were Lambs scaring Lions 5. They that are godly true Christians their godlinesse their cause suffers by their fearefulnesse they have receiv'd another spirit then that of the world 1 Cor. 2.12 even the Spirit of God which is no timerous cowardly Spirit the Apostle denies that 2 Tim. 1.7 God hath not given us the Spirit of feare but of power of love and a sound minde where there is a base feare there is sicknesse of mind no soundnesse and there is little love and lesse power those that have the Spirit of Christ and the Spirit of God it is not for them to feare have you the Spirit of the Lord of Hosts in you have you the Spirit of Jesus Christ in you and will you feare and tremble before men that have the spirit of devils in them the Spirit of the Lord of Hosts is like himself and the Spirit of Jesus Christ is like Christ himself he was not afraid of any if therefore men in place have this Spirit they must not feare for they do dishonour Christianity and the Spirit they have received from their Lord and Master Jesus Christ 6. There is not that in wicked men as should make us to feare them if wee consider they are Briers Thorns Scorpions contemptible things rather to be despised then fear'd if they had truth grace and God with them then they might be feared they have not God with them they are a rebellious house and hee is against them they cannot pray to fetch in might to make them dreadfull if they say a prayer the prayer of the wicked is abomination to the Lord they are full of feares themselves and have no true valour in them that arises from other and better principles then they have if they had truth of grace God with them then wee might feare them but their guilt their wickednesse doth weakâ—â—hem and multiply their feares can wicked men be without feares Isa 8.12 feare yee not their feare they have a slavish distracting heart-smiting tormenting hellish feare Saul feared the people 1 Sam. 15.24 Is there not a spirit of feare upon many in Ireland and England too have not Judges feared the Courts they have sate in 6. God will
both they and he shall die if it be not done The second ab utili it may be they will turn upon admonition and so be saved if not yet the Prophet delivers his own soul and there is advantage by it The words in the 16th Verse have little difficulty in them At the end of seven dayes It 's probable the sitting still and silence of the Prophet was from Sabbath to Sabbath on that day he had his glorious Vision and seven dayes after he had a new Revelation Junius The Word of the Lord came to him all the six dayes hee was solitary mourning meditating and silent but on the seventh the Lord appeared again unto him and so after hee had upon Sabbaths revelations from God Observ 1. That God beares with the weaknesses and distempers of his servants Ezekiel declines the Call of Christ shew vs his great ingratitude having had such great favours from Christ seen so much glory and being commanded once twice to go and preach to the house of Israel yet hee sits down is silent and that seven dayes together this might have provoked the Lord to great wrath to have refused him as a stubborn self-willed man and made him to say hee would never admit him to be his Prophet put such honour upon him intrust him with such great matters but the Lord beares with his weaknesse yea his continued weaknesse sometimes Gods anger kindles and breaks out quickly and that for little things in our eyes and opinions as the man gathered a few sticks on the Sabbath hee must be stoned to death those peeped irreverently into the Ark the Lord smote 50000 and upward dead for it presently 1 Sam. 6. Ananias and Saphira a small matter in our conceits it was to keep back a portion of their goods and to excuse it with a lie for this God was wroth and they died Acts 5. but the weaknesses of his children hee beares with and those great ones 2. Mans will and weaknesse cannot hinder the efficacy and execution of Gods decree the Prophets spirit was against this work he refused sate still seven dayes together and would have frustrated Gods intentions if he could but it was decreed in heaven that decree was efficacious his will must be brought off and he must be the man to execute Gods pleasure in a propheticall way to the house of Israel Jonas departs will prejudice Gods designe concerning Ninive but the Lord knew how to humble him to fetch him back being fled and to make him instrumentall to his ends notwithstanding his wilfulnesse and weaknesse Psal 33.9 He commanded and it stood fast and vers 11. The counsell of the Lord standeth for ever let there be contrary counsels wills commands they stand not Gods brings them to nought hee makes them of none effect Prov. 19.21 There are many devices in a mans heart hee thinks not to do this and not to do that and it shall be so and so neverthelesse the counsell of the Lord shall stand he will perfect the work hee hath begun in men and by men notwihstanding their infirmities 3. Spirituall imployments must have sedate quiet well-composed affections and spirits the Spirit of Prophecy came not upon Ezekiel all the time he was distempered and discontented but when time had wrought off the distemper and the il humor was digested then was he stirred by the Spirit of prophecy when the Minstrell was tun'd then the hand of the Lord came upon Elisha 2 King 3.15 Mens hearts and spirits are like Minstrells out of order quickly and long in tuning and right setting but the musick is sweetest when the Instrument is best set then God delights to communicate his Spirit to us to imploy us In the night oft God appeared to the Patriarchs then were they most quiet and fittest to receive instruction In Augustus his dayes when there was peace throughout the world then was Christ given then was hee born When there is peace throughout the little world then are wee aptest for reception of Christ his instructions and readiest for his service God will not commit weighty and great things to men without due fitnesse for them The Prophet had this time deeply to consider of the businesse and to get himself into such a frame as might best sort with the Function he was to be in 4. The Lord doth not leave his long although they be in distempers at the end of seven dayes the Word of the Lord came unto him wee may by our failings and distempers drive away God from us but he will visit us again hee may be gone all the week but come again at the end of it Psal 30.5 Gods anger is for a moment our weeping for a night and joy in the morning it 's not long this good Physician will be absent from his Patient and when he comes he will comfort and cure 5. Our Prophet brought not his own but the Word of the Lord unto the people it 's his Word must be commended unto them Prophets Apostles Ministers are his Ambassadours and must speak what is given them in Commission If they go or speak of their own heads they provoke God and wrong the people Jer. 23.30 I am against the Prophets saith the Lord that steal my word every one from his neighbour the false Prophets would take some sayings of the true Prophets and mingle them with their own lies and errours to get the more credit unto them and sometimes by false interpretations they would wrest the Word to establish their own phantasies they would prophesie for their own glory and profit and this was stealing of the Word they did handle the Word alieno sensu spiritu fine then God or the true Prophets intended so that their word was not conceived to be the Word of God but their own and yet they would fasten it upon God vers 31. I am against the Prophets that use their tongues and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith The word is Lokekim which signifies lenire mollificari dulcorare they flattered and smoothed up the people speaking things pleasing and said He saith they made God the author of their dreams which the Lord reproves in the 32. verse and saith Behold I am against them that prophesie false dreames and do tell them and cause my people to erre by their lies and their lightnesse yet I sent them not nor commanded them therefore they shall not profit this people at all saith the Lord people had need look to their teachers what they are whether sent of God and such as speak the truths of God otherwise they can look for no blessing no profit but when men come in Gods name and with Gods Word you may looke for great benefit you must expect reality for here are two words which note reality and being debar is verbum res 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehi factum est fuit Gods words are things of great weight and worth VER 17. I have made thee
breaches of England let them be instructions unto us Let us all say with Isaiah 26.8 9. In the way of thy judgements O Lord have we waited for thee the desire of our souls is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgments are in the earth the inhabitants of the world will learn righteousnesse Heathen inhabitants will do it and shall not Christians it's seasonable wisdome to learn by the blows of others An astonishment Not for stupifying and hardening which sometimes is the end and fruit of judgements but for admiration God would so deal with Jerusalem and her inhabitants that the nations round about should be astonished at his dealings God would make them an astonishment an hissing and a perpetuall desolation Jer. 25.9 yea the plagues of the city should be such that every one that passeth by should be astonished and hisse Jer. 19.9 yea many nations should say Wherfore hath the Lord done thus to this great city Jer. 22.8 Deut. 29.22 23 24. God saith The plagues of that land should be such as that it should be like Sodom and Gomorrah so great so strange that all nations should say Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger God might have done thus with this great city with this pleasant land but he hath spared us and we have cause to be as much astonished at his mercies as they were at his judgements Let us fear reform lest our sweet mercies be turn'd into astonishing judgements When I shall execute judgement in thee in anger and fury and furious rebukes There is mention of executing judgement in the 8th and 10th verses and here in this verse with addition of anger fury and furious rebukes the Prophet may seem too repetitious and verbous but it 's otherwise repetitions of the same thing serve to confirm the truth of the matter to shew the speed of the event and to excite the minds of those the things concern all which fall in here the Prophet prophesying against the Jews at Jerusalem their city state and threatning destruction to all himself keeping in Babylon conceived that they would not believe what he said and fear what he threatned neither affected with what he delivered to prevent these evils he repeats the thing oft and strengthens it with variety of words that so his doctrine might be the more weighty the sooner believed they awakened and the judgement that was at hand feared In furious rebukes The Hebrew is in rebukes of heat Pradus observes that jacach notes rebuking before witnesse and God would do it before the nations and these rebukes were not to cure but to destroy I the Lord have spoken Lest they might think the Prophet and his Prophecy might die together and come to nothing the Lord tels them it was himself spake and that the Prophecy should take place what ever became of the Prophet because it was from him who was the living God and would see it fulfill'd at Jerusalem though uttered in Babylon VER 16. When I shall send upon them the evill arrow of famine which shall be for their destruction and which I will send to destroy you and I will increase the famine upon you and break your staffe of bread I Have spoken of famine and breaking the staffe of bread in Chap. 4.16 Only I shal open unto you that expression The arrows of famine they are either the arrows that bring famine or the arrows that famine brings The arrows that bring famine are great droughts Palmer-worms Locusts Canker-worms Caterpillers thunder lightning winds storms immoderate rains great hails long frosts murrains transportations of commodities monopolizing hoording up of creatures wars c. many of these are shot down from heaven by God and all are sent from God and cause famine and they are call'd arrows for that they do to the corn cattell fruits and State where they are what arrows do to the bodies of man or beast wound disquiet consume hence when mention was made of a famine in Habakkuks dayes Ch. 3.11 the Lord is said to march through the land in indignation ver 12. and his bow to be made quite naked then did God shoot amongst them the arrows of famine The arrows famine brings are leanness faintness sickness loathsomeness frettings fears of death longings for death gnawings of the stomach pinching of the wind got into the bowels eating of their own flesh thirsting and burning heat c. these are arrows that famine brings and kill like arrows shot into the liver which wounding deeply pain greatly and kill quickly and in this sense I rather take it here because the judgement spoken of concerning the Jews who were to be besieged if it be taken in the other sense it would have been a judgement to the besiegers who lay in the field and were not so well fortified against those arrows as they within it is therefore meant of the arrows famine brought upon them chiefly not excluding the arrows brought that famine namely war and these arrows were prepared in Moses dayes Deut. 32.23 I will heap mischief upon them I will spend mine arrows upon them and what arrows They shall be burnt with hunger and devoured with burning coals and with bitter destruction vers 24. Famine is like a multitude of hot coals in a mans bowels and bones that cause grievous pain even bitter destruction and therefore they are call'd here the evill arrows of famine because they bring many evils and at last a miserable death this Jeremiah acknowledges made good Lam. 3.12 13. speaking in the person of the Church and State Hee hath bent his bow and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins VER 17. So will I send upon you famine and evill beasts and they shall bereave thee and pestilence and blood shall pass through thee and I will bring the sword upon thee I the Lord have spoken it HEre is a repetition of the former judgment only one is new that is evill beasts some would have it meant of the Chaldeans that were like evill beasts that with their horns teeth heels hoofs should tosse gore rend and devoure them others understand it literally for evill and wilde beasts Lions Bears c. which were threatned Deut. 32.24 I will send the teeth of beasts upon them with the poison of the Serpents of the dust Lev. 26.22 I will send wild beasts which shall rob you of your children destroy your cattel make you few in number and your high way desolate see the truth of it 2 King 17.25 Lions were sent that slew them they feared not God But this was past and our Prophet speaks of that was to come Know then that as God sent Lions to destroy them there so he could send Lions to destroy
the Angels that in reverence to them the women are to be vail'd and it 's a great honour to Christ that Angels reverence and adore him 6. They are carefull to prevent all offence in their ministrations either of God or man of Christ or any creature they cover up their bodies their feet that nothing obscene may be seen and give distaste nothing excellent be seen and draw to an over-valuing and Idolizing of them so wise and cautious they are and this addes much to the glory of Christ that his servants the Angels never give advantage to men or devils to reproach their Lord and Master Alas how much doth Christ suffer by us even by Ministers and others in their ministrations Men see our weaknesse our pride our vain-glory miscarriages many wayes and rejoyce in our flesh even when Christ is reproached But Angels passe through all their imployments so that they are blamelesse and Christ made beautifull whom they serve 7. That Angels are furnished for their ministrations they have wings to flie and wings to cover their bodies what ever may make them and their services acceptable speedy successfull they have it and this is for the honour of Christ those he imployes in his work hee inables and accommodates they go not forth empty unqualified he sent Apostles and fill'd them with his Spirit hee gives gifts to men and wings to Angels VER 24. And when they went I heard a noyse of their wings like the noyse of great waters as the noyse of the Almighty the voyce of speech as the noyse of an host when they stood they let down their wings HEre is a farther description of the Angels by their going their noyse their standing and letting down their wings The principall is the noyse of their wings and that I shall make most inquiry into A difficulty incounters us in the beginning of the Verse when they went I heard the noyse of their wings rather when they did fly was the noyse of their wings then when they went The originall will help us something in this strait it 's otherwise there thus the words are read And I heard the noyse of their wings like the noyse of great waters as the voyce of the Almighty when they went so that there the originall brings it in and so wee may take it thus the noyse of their flying was as the noyse of great waters and the noyse of their going as the voyce of the Almighty or rather thus by going we may understand their motion the execution of their office and that made a great noyse which is amplified and set out by divers similitudes The first similitude is of great waters waters that run among the stony and rocky mountains make a terrible noyse gulling into the earth and threatning the foundations of the mountains hence Job 14.19 the waters are said to weare the stones they eat into them making concaves and chambers therein and for their noyse in the 46. Psalm v. 3. there it 's no gentle murmuring but a roring the Sea roares so that it 's heard in some places many miles The second similtude is as the voyce of the Almighty or the voyce of God some understand hereby a great voyce because it 's the usuall dialect of the Hebrew tongue to expresse great things by saying they are things of God as Cedars of God for tall and great ones Psal 80.10 11. Rivers of God for great rivers and full of waters Psal 65.10 Mountains of God for high ones Psal 36.6 so a trembling of God 1 Sam. 14.15 for a very great trembling and in like propriety of speech the voyce of the Almighty for a great voyce some truth in this may be granted but somewhat more then a great voyce in generall is to be looked at Psal 18.13 it being a Vision and Hieroglyphicall things presented to the Prophet therein we must therefore refer it to that in Psal 29. even the thunder which is called the voyce of the Lord vers 4. The voyce of the Lord is powerfull the voyce of the Lord is full of Majesty it breaks the Cedars yea the Cedars of Lebanon and so to that Ps 18.13 The third Similitude is the voyce of speech some mystery lies in this that their noyse should be like an articulate voyce the speech of man And two things may be intended in it either the speech of man that is upon some terrible designe and so speaks grievous words even words of death and so it holds analogie with the other similitude of Waters and of Thunder or else by voyce of speech the noyse of their wings the judgements they executed did speak and proclaime Gods commands his wrath and the peoples sins if the judgements seemed terrible as they were indeed the cutting down of a kingdome the ruine of the chiefest City and people in world the voyce of speech was God commands God is angry you are guilty and we must proceed The 4th and last similitude is as the noyse of an host this is a dreadfull noise there is beating of Drums sound of Trumpets clattering of Armour jumping of Chariots rattling of wheels neighing stamping prauncing and rushing of Horses the roaring of Cannons the clamors of men wounded groanes of men dying Carry me out of the Host for I am wounded saith Ahab O the dolefull complaints that are there such as would astonish a man of spirit to heare the noyse of the Angels was such a noyse Observ 1. That the judgements of God executed upon kingdomes cities persons are very dreadfull they are like roarings of the Sea when great storms be and mighty Navies are dashed in pieces and sunk into the deeps they are formidable as the noyse of an Army marching or fighting How dreadfull were the plagues of Egypt that in Exod. 9.23 24. when hail thunder and fire were mingled together was very grievous such as never was the burning of Sodome was dreadfull yet Jerusalems judgement was sorer Lam. 4.6 all their pleasant things were spoyled women and maids ravished in the streets their mighty men troden under feet young men and virgins crushed troden down as grapes in the Wine-presse Priests and Elders dyed for famine children swooned in the streets powred out their souls in their mothers bosomes for want of bread and water pitifull women sod their children of a span long and made meals of them they were slain in the Sanctuary terrors were round about and no way to escape left if they looked for comfort there was none to give it Princes were hanged up by the hands those did weare scarlet imbraced dung-hils Sabbaths Sanctuary Law Vision all failed prevailing fire was in their bones death they longed for and found it not God was against them their enemies prospered and mockt at them and their Sabbaths Where 's your God what 's become of all your worship sacrifice prayers fastings they clapt their hands hissed wagged their heads and said of Jerusalem Is this the perfection of beauty the joy
accept of mee a tender father men go on a long time in a carelesse sleepie or scorning way but when sicknesse comes death is before them and they ready to take possession of an eternall condition then their conscience stings them and they feel what an evill it is that they have opposed neglected undervalued the Prophets and Sons of the Prophets The Adulterer will be roused out of his pleasing dream and soft bed at last Prov. 5.12 13 and say How have I hated instruction and my heart despised reproof and have not obeyed the voyce of my teachers nor inclined mine eare to them that instructed me there will be strong convictions in the bosome of such a finner and conscience will sound in his eares and set upon his spirit those truths of his teachers that formerly have been despised When Pharaoh and the Egyptians were in the red sea and the old world had the flood about its eares what languages did their consciences speak did they not tell them they had had Moses and Noah Prophets and Preachers of righteousnesse and gave no ear to them did they not sting them to death and make them cry out and say O that wee had hearkened to those servants of the living God whilest wicked men are hearing sometimes their consciences are netled and gall'd Act. 5.17 The high Priest and all with him when they heard and saw what was done by the Apostles they were filled with indignation and John 8.59 the Jewes were so vexed at Christ that they took up stones to cast at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserrabatur Super Martyrem Stephanum dentibus colubrinis stridebant quem quasi serpentem in corde habebant Aug. Serm. 6. de sanct and those that heard Stephen Act. 7.54 they were cut to the heart and gnashed on him with their teeth with the Saw of anger malice and envie they were even sawn in sunder and gnashed on him with their teeth and if the Word were so terrible while they had shifts to evade the stroke of it and comforts to allay the power of it what would it be to them at last when all shifts and comforts should fail them Some have confessed their consciences have been so cudgell'd at the hearing of some men as they never were in all their dayes before others that truths have been so darted into them they could not get them out in a week or moneth after they have stuck like arrowes in their livers and have been half-half-deaths unto them Mortes dimidiatae what will the Word be at last unto rebellious sinners it will arrest them and be most terrible unto them Zach. 1.6 Did not not my words take hold of their fathers it did and will do in these dayes John 12.48 the Word of Christ will judge and condemn sinners be an Anathema Maranatha unto them and they shall know it 8. That the Prophets shall be witnesses at last for or against their hearers they shall know there hath been a Prophet amongst them his person his pains his truths his life his sufferings his death will all come in for witnesses one day every Prophet every Preacher that Christ sends is a witnesse as well as an Officer or a Minister Acts 26.16 I have made thee a Minister and a witnesse all faithfull Ministers are Christs witnesses Act. 1.8 They beare witnesse of Christ and his Doctrine and if wee receive not him and his doctrine they will be Christs witnesses against us when the Lord Christ shall say to a people I have knockt at your dores many yeers together but yee would not open unto me I tendered life and salvation grace and glory in my Gospel and Ordinances but you would none of them you had your Farmes Oxen Wives to take up your thoughts Mammon to serve honour and praise to seek of one another examples of men to follow c. as for mee and my Prophets my Ministers you despised or only gave the hearing and that was all and my charge is not false here are my witnesses What say you to it Speak you Ministers of such a City and such a place What did you not preach many a Sermon shed many a teare swet many a drop make many a prayer for them did yee not earely and late watch for the good of their soules c Yea Lord but they would not receive us they would not believe our report wee made of thee they would not take thy yoke upon them c. wee shook off the dust of our feet against them This will be dreadfull when such witnesse of the Prophets comes in against hearers VER 6. And thou Son of man be not afraid of them be not afraid of their words though bryers and thornes be with thee and thou dost dwell among Scorpions be not afraid of their words nor be dismaid at their looks though they be a rebellious house THe Prophet being struck down with the sight of his glory which sate upon the Throne in the former Chapter is lifted up and comforted by the Spirit in the two first verses and call'd to publique service in the three next and that among a wreched rebellious people In this and the two next Verses the Lord Christ gives him instruction concerning his Office First negatively in the 6th verse Be not afraid of them I have made thee a Prophet and it 's not for a Prophet to feare the face of man Secondly positively in the 7th verse where hee informs him whose words he must speak unto them Thou shalt speak my words unto them it 's not for a Prophet to speak his own words but the words of him that sends him Thirdly both negatively and positively in the 8th verse Be not thou rebellious like the rebellious house they will not heare me submit to my Lawes walk in my wayes they go after their own counsels wils lusts but be not thou like them and then positively open thy mouth and eat that I give thee In the 6th verse you have 1. The Appellation Son of man 2. The Instruction Prohibition or Duty Be not afraid which is often repeated in the Verse 3. The causes and grounds of feare are specified which are divers First the quality of their persons thou maist pretend they are great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes and Nobles but be not afraid Mehem from them The second cause is their words they will reproach thee and seek by evill speeches to discourage thee but Be not thou afraid of their words The third is their looks they will look strangely frown bitterly swell against thee and brow-beat thee Be not dismaid at their looks The fourth is their disposition 1. Metaphorically by Briers Thorns and Scorpions they will scratch and teare sting and kill 2. Literally They are a rebellious house Feare not be not afraid be not dismaid c. These words are four times mention'd in the verse to shew our aptnesse unto fear and to shew the forwardnesse of the Lord Christ
had his Vision and their harvests in those hot countries were not in the fourth moneth but rather in the first or second The Israelites came out of Egypt in the moneth Abib Exod. 13.4 and that was their first moneth Exod. 12.2 and answered to the latter end of that moneth is call'd January and to the beginning of the other call'd February and in Exod. 9.31 it 's said the Barley was in the eare the word is Abib an eare of corn and denominates the moneth because in it the Barley eared so then it could not be harvest when Ezekiel came to them at Tel-abib it was rather over wee take the word for the name of a place as Telmelah Telharsa in Ezra 2.59 in their Etymologie the one signifies a heap of wood the other a heap of salt yet by Ezra they are call'd places these were they went up from Telmelah Telharsa c. so Tel-abib here And it was in the middle part of Mesopotamia between two rivers Chebar and Saocorah and here they were placed as Junius thinks both to secure them that they might not think of geting away being shut up between two rivers or if they did not easily accomplish it and secondly to secure the place which was subject to inundations and so un-inhabited and opened to enemies but now by their labour art and strength might be made usefull and defensive By the river of Chebar of that River was spoken in Chap. 1. ver 1. I sate by them that sate and remained there astonished seven dayes Sitting notes a quiet posture of the body abiding in a place Exod. 16.3 when wee sate by the flesh-pots that is abode dwelt where wee had them Also great grief Lam. 2.10 The Elders of the daughter of Sion sit upon the ground and keep silence and so in that place in Isaiah 47.8 I shall not sit as a widow solitary mourning in deep sorrow to which alludes that in Lam. 1.1 How doth the City sit solitary how is she become as a widow great grief silenceth the whole man the tongue speaks not the body moves not Job 2.13 Jobs friends sit down with him upon the ground seven dayes and nights and none spake a word to him for they saw that his grief was very great so great it made them all quiet and husht and seven dayes he sate in that dolefull posture because they were used to mourn seven dayes in cases of great grief as Joseph mourned seven dayes for his father Gen. 50.10 Septemdialis luctus est quoddam acerbi doloris â—ndâ—cium benevolentis animi legitimum argumentum and seven dayes mourning is an argument of great grief and a testimony of much love If we refer our Prophets mourning to the condition which the Jewes were coming to it might be lawfull hee saw their death and funerall was at hand and so being sensible laid it deeply to heart and bewailed it seven daies testifying his good will and affection to them but if we refer it to his unwillingnesse to go in the service Christ call'd him to it is not excuseable but a farther argument of his great weaknesse The cause of the Prophets sitting there seven dayes might be to know the state of the people more exactly to whom he was to prophesie it might be upon divine command it might also be for faâ—ther direction from God when to begin his Prophecy a Prophet he was made but had no time appointed to begin his hard work it might also be to prepare and awaken the people that seeing him sit still sad amazed they might inquire what this strange sadnesse meant and so his word take the deeper impression when hee should speak unto them Astonished The Hebrew word Masmim from Shamam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes great astonishment even to wonder Isa 59.16 hee wondered that there was no intercessour it notes also desolation and may here be rendered I sate desolate seven dayes the Spirit left me in that place and men regarded me not being full of grief and telling them I had sad newes so the word is used Lam. 5.18 The mountain of Sion is desolate and thus we may take it the Vision being ended the Prophet set down there by the Spirit and neither seeing hearing or having to do now with Christ the living creatures wheels or the Spirit found himself desolate and was astonished at that great change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint renders it conversans intimating the Prophets meditating and inward discoursing of the miseries and woes were written in the roul and coming upon the people the hard task he had to perform among this people Observ 1. That in the place and condition God sets his they must abide in the same the Spirit brings Ezekiel to Tel-abib there hee continues abides till the Spirit adviseth his departure let him be among captives between overflowing rivers he continues and stirs not it must not be any sleight thing that removes men from the Calling God hath set them in Ministers may not at pleasure skip from place to place as if there were no tie upon them neither captivity incorrigiblenesse of persons nor discommodity of place are weighty enough to take off Ezekiel from that place and people the Spirit had set him over when the Holy Ghost hath set men over a flock they must take heed to that flock and not seek occasion to be gone upon discontents c. the worst are forwardest to remove the Bramble will leave his place to be King when the Olive Fig-tree and Vine will not stir Christ will not be made a King by intreaty nor by force 2. The men of this world are politique for their own ends the captivity were placed at Tel-abib between two rivers that they might not get away that they might make that part of the countrey strong and usefull worldly men are wiser in their generation then the children of light how cunningly did Pharaoh deal with the Israelites Exod. 1.10 Let us work wisely with them saith hee they multiply and we are in danger left upon any occasion they take part with our enemies or make a head of themselves or attempt an escape Come let us set task-masters over them wear them out with much work and imploy them to build cities for us Here was the cunning to avoyd the name of tyranny hee will not destroy them with sword fire open violence but work they must in brick and clay and fall by hard labour so hee covers up his cruelty under a faire pretence and provides for his own security and profit in the Israelites service Wicked and worldly men are all self and all their actions draw homewards they are their own centers the wisdome of the flesh of the Serpent of the world is theirs and they must needs be crafty for themselves 3. The condition of the Saints and servants of God is very changeable here Ezekiel hath a glorious Vision sight of and converse with Christ the company of
morning of hope and after that an evening of sorrows changeable conditions which the watchman must indure 2 Tim. 2.3 Paul counsels Timothy to indure hardnesse as a good souldier of Christ Souldiers must not only stand sentinell in the night and day but go upon desperate services such a watchman was Paul 2 Cor. 11.23 to the 30th He saith In stripes he was above measure in prisons frequent in deaths oft five times he had forty stripes save one thrice was hee beaten with cords once stoned thrice he suffered shipwracke a night and a day in the deeps in perils every where in wearinesse painfulnesse watchings fastings cold nakenesse c. The scouts and sentinels are exposed to the greatest hazards they are taken first you know the Ministers are the men stricken at in these dayes they are likeliest to meet with the first and greatest dangers Josh 3. when the people were to go through the waters of Jordan the Levites and Priests were first to go in and to stand therein till all the people passed over it 's the watchmen are to meet with the waters of affliction and to stand in them 6. That the Church and people of God the house of Israel are subject to dangers enemies otherwise what should a watchman need cities armies do not send out scouts and watchmen if there were no enemies where there is watching and warding you may be sure of it there is danger The Church is like a ship tossed at sea among rocks sands with winds and waves and needs the most skilfull Pilot to direct and steer it it 's like a Lamb among Lions and needs the most watchfull Shepherd they were in much danger in Babylon amidst scoffing enemies and the Church is not safe in Sion her children are the Wheat and the world thresheth them they are the Vine the Clusters and the wicked rend presse tear them what is the colour of the Church but black Schismes have so divided her Errors so shaken her Heresies so tossed her and Persecutions so battered her that shee is black and blew and hardly a sound part left in her The Church is besieged with devils and wicked men open enemies secret hypocrites indangered daily out of its own bosome and bowels do those arise that threaten the ruine of it daily Act. 20.30 the Church hath bred Eutychians Nestorians Pelagians Antitrinitarians and a generation of Vipers in our dayes that under pretence of the Church would eat up the true Church and certainly it had been done if wee had not had a better watchman then Ezekiel Isa 27.3 I the Lord do keep it lest any hurt it I will keep it night and day 7. The watchmen are not for themselves but for the flock for the whole I have made thee a watchman to the house of Israel not some particular person not some part not to half but to the house of Israel when one is become a watchman hee hath a great trust committed to him and must look to that the welfare of the whole depends on him as a man as a Christian he may foresee danger and hide himself but as a watchman hee may not foresee it run away and leave the flock to spoil hee must discover it discharge the trust reposed in him and see to the safety of the whole with the hazard of himself if he do not so he will shew himself a treacherous watchman a false fearfull self-seeking Prophet the good of Sion and not of self should be aimed at in every Prophet in every Minister but wee may take up the Apostles complaint in Phil. 2.21 all seeking their own and not the things be Jesus Christs not his Gospel his Church his government Paul had the care of all the Churches upon him 2 Cor. 11.28 And for Corinth hee sought not theirs but them Chap. 12.14 their safety their peace comfort growth in knowledge in faith in all spirituall excellencies and why he looked upon them as his children his bowels his heirs and therefore would communicate all hee could to them and do what was in his power for them Hence he saith in the 15th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will very gladly spend and be spent for you the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them to take some pains he would pray for them preach to them write to them do much but the other word notes the spending of all so that hee would keep back nothing at all his state his strength should go Super impendar so that hee would empty himself wholly and when that was done then his spirit his blood his life should go Besides that false Apostles or teachers will do I will do more if they will give you of their estates you shall have all mine if they will take pains I will take more if they will venture their liberties to do you good I will venture my life and all for you let them go far I will go beyond them gladly will I be spent for you it 's for your souls not for your estates and though he should get nothing by it hee would do it though they should love him the lesse here 's a great Apostle of a greater spirit and of the greatest charity hee was carefull of all those he was a watchman unto faithfull in seeking their good and should be a precedent unto us Now I come to the two particular duties of the watchman laid down in the Verse Therefore heare the word at my mouth there is the first And give them warning from me there is the second Observ 1. That none have such a sufficiency of light knowledge grace but they must depend upon Christ for more Ezekiel had seen and heard muc◠the Spirit entred into him he had eaten the roul yet hee must attend upon Christ and heare the word at his mouth no Prophet no Apostle no Minister hath a perfection of knowledge or knoweth the whole mind of Christ Paul studied to know Christ more and more and so did other Apostles if they had not received daily they could not have given daily 2. The Ministers must learn as well as teach heare before they speak and it 's Christ they must heare of him they must learn Thou shalt heare the word at my mouth they must have a word but it must be a word of Christ hee spake immediately to Ezekiel hee speaks in his Word to us Matth. 17.4 Heare him saith the Father and why hee is my beloved Son in whom I am well pleased what he saith is truth he had it from my bosome out of my counsels and it 's pleasing unto me therefore heare him and Mat. 23.8 One is your Master even Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor o◠〈◊〉 vic he is the only teacher according to the mind of God hee is the leader in the way in the right and good way Then Prophets Ministers must learn and be learned but their learning is not to be fetch'd
let that be the prayer of such which you find Psal 79.8 O remember not against us former iniquities Let thy tender mercies speedily prevent us for wee are brought low and take heed of sinning for the future against God for be sure your sin will find you out Numb 32.23 and be thorns not in your flesh but in your consciences old sins will be old Serpents sting unto death Isa 10.3 What will you do in the day of visitation Ezek. 22.14 Can thine heart indure or can thine hanâ—s be strong in the dayes that I shall deal with thee 3. Such is the nature of States and Churches that falling into sinfull wayes they seldome return but proceed adding sin to sin filling up the measure of their iniquities Ieroboam makes a rent layes a foundation in Idolatrous practices and the House of Israel continue in that way three hundred and ninetie yeers not one king of Israel right Solomon he goes out by the inticing of his wives to false worship he corrupts Iudah leavens it w th Idolatry and not all the good Kings in Iudah could get out that leaven again perfectly if there were a stop of Idolatrous passages made in one Kings raign there was liberty granted in anothers Idolatry and other sins so abounded in Ahaz Manasses and Zedekiah's dayes that the Lord was weary of them and not quiet till he had rejected them And this is not only so in States and Churches but also in particular cases if men fall into any way of wickednesse so corrupt is nature so prone unto sin that it persists unto its own perdition rather then returns to its own salvation it must be a mercifull and powerfull hand of God that reduceth a straying sinner much more a straying State 4. That length of time is no good plea for errors false worship sinfull customes and practices they could plead hundreds of yeeres for their high places Calves Samaritan Rites Altars Priests c. yet antiquity would not exempt them from guilt and punishment he must bear the iniquity of the House of Israel they had sinned in the direction use and retention of these and God had visited and would yet visit more for them what if wee have had Prelacy and Popery Ceremonies and Superstitious Rites among us hundreds of yeers they are plants not of Gods planting and through age so rotten that they need plucking up and it will be his honour whose shoulder and strength is imployed that way 5. The Lord shewes more favour to his sinning great sins then he doth to others that are not his the House of Israel hath the left side is Loammi none of Gods people and therefore utterly rejected sent into captivity and return not the House of Iudah hath the right side God would shew them favour in their captivity and return them after seventy yeers correction in Babylon Gods carriage towards his is different from that towards others Psal 89.30 31 32 33. If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him here God took not away loving kindnesse utterly from Iudah sending her into captivity but it was utterly taken from Israel if the one be whipt with rods the other is whipt with scorpions Saul he sins in offering sacrifice 1 Sam. 13. in sparing Agag 1 Sam. 15. David he sins in the defilement of Bathsheba in the murthering of Vriah 2 Sam. 11. in numbring of the people 2 Sam. 24. Solomon he sins in hearkening to his wives in falling to Idolatry yet God dealt not with David or Solomon whose sins were greater then Sauls as he did with Saul thy kingdome shall not continue saith Samuel and the Lord hath rejected thee from being king and it repented God that he had set up Saul to be King 1 Sam. 15.11 and he dealt severely with him he would not answer him in his straits but cut him off by the Philistims and his own sword so that he and his were broken in pieces and rooted out by the wrath of God but David and Solomon were chastised with the rods of men 2 Sam. 7.14 and see what followeth in the next verse My mercy shall not depart from him meaning Solomon when he committed iniquity I took it from Saul whom I put away from before me God proceeds otherwise with wicked men then he doth with his children there is much love in all their afflictions and meer wrath in all the wickeds sufferings Peters sin in denying Christ was greater then Ananias and Saphira's in denying a portion of their goods and almost parallel with Iudas's yet he hath a gracious aspect from Christ fetching penitent tears from his heart when the others are smitten with strokes of death 6. The instruments God uses in the execution of his judgments shall be resolute ready and active Set thy face toward the siege and thine arm shall be uncovered and thou shalt prophesie The Chaldeans were resolute upon the siege came fitted every way to it and were active in the work Hab. 1.8 9 10. They shall flee as the Eagle hasteth to eat They shall gather the captivity as the sand They shall deride every strong hold for they shall heap up dust and take it When God will have any notable work done he raiseth up instruments for it 7. Gods power and providence over-rules secondary agents so that they shall execute his pleasure and not disappoint it God laid bands upon the Prophet and he could turn no way till he had accomplished the dayes of the siege and when the King of Babylon and his forces were come to the work God held them to it and executed his judgements by them Pilate would have quit his hands of Christs death but he was to be an instrument together with Iudas and others and they did what the hand and counsell of God determined to be done Act. 4.28 Moses would have declined the work of bringing out the Israelites from Egypt and bringing in of judgements upon the Egyptians but God ordered and over-rul'd his spirit VER 9 10 11 c. Take thou also unto thee the wheat and barley and beans and lentiles and millet and fitches and put them in one vessell and make thee bread thereof according to the number of the dayes that thou shalt lie upon thy side three hundred and ninety dayes shalt thou eat thereof 10. And thy meat which thou shalt eat shall be by weight twenty shekels a day from time to time shalt thou eat it 11. Thou shalt also drink water by measure the sixt part of an Hin from time to time shalt thou drink 12. And thou shalt eat it as barley cakes and thou shalt bake it with dung that cometh out of man in their sight 13. And the Lord said Even thus shall the children of Israel eat their defiled
they should finde it so 3. Vehementiam To set out the intensivenesse of God in this thing he was serious and reall his heart was in it he was not words but weight I even I c. That so they might be the more affected The Vulgar reads it to thee in stead of against thee the Hebrew beares both and the sense abides the same I even I to thee that is coming to thee with my judgements I am hastning towards thee for thy ruine and destruction and so coming to Jerusalem is being against it That phrase in Levit. 26.24 of walking contrary to them and punishing them is the expository of this here God would come to them come against them and destroy them and this should be not in a private way but in the sight of the Nations it 's a sad thing to have God secretly out with one much worse to have him an open enemy as God professes he would be unto them all should see his dealings with them Judgements Here it 's not taken as in the 6. and 7. verse but notes wrath vengeance and punishment to be inflicted upon evill doers it 's the same word in the Hebrew that notes lawes and punishments and both are call'd judgements being from the infinite wisdome counsell and judgement of God Observ 1. That it's God is the great Agent in all Judgements befall Cities and Kingdomes Nebuchadnezzar Nebuzaradan and many thousand fierce bloudy Souldiers came against Jerusalem but God was in them acted and ordered them they were the rod and staffe in his hand with which he beate Jerusalem the Axe with which he hewed them the razor wherewith he shaved them and might have said It 's not wee but your God is against you he hath commanded us to come forth to plunder your Countrey to besiege take and burne your Citie though you yeelded not obedience to his commands to prevent the judgement yet wee must and will to execute the judgement appointed by him sufferers are apt to look at the next and second causes not at God but Armies plagues famines what ever judgements are extant they are in Gods hand he is the principall actor in them 2 Chron. 12.7 God calls the wrath his wrath and Shishach was to powre out upon Jerusalem Shishach was the vial God put in the wrath and powred it out at his pleasure Amos 4.6.10 God tells them it was he gave them cleannesse of teeth and sent the pestilence and it 's he breaks out like fire in the house of Joseph Chap. 5.6 and Isa 63.10 he fought against them it was God in their enemies did it 2. It 's a dreadfull thing to have God against a Citie or Kingdome Behold I even I am against you I that have loved you so dearly that have done so much for you that have been a friend a father a husband a deliverer a counsellor a God of salvation even I am against you The word Behold imports so much where that is prefixt usually some great strange and dreadfull thing follows and so here could a greater stranger or more dreadfull thing befall Gods people then to have God against them 1. All in God is against them all his attributes his wisdome holinesse mercy justice patience power c. working for their ruine Jer. 18.11 Behold saith the Lord I frame evill against you and devise a device against you Gods head and hand was at work against them and so in Micah 2.3 Behold against this family doe I devise an evill it was ill with the family of Jacob when God set his thoughts a work to devise judgements for them The infinite wise and powerfull God when he is once against a people improves his attributes for their ruine hence you have it in the Word that Gods face is against the wicked Psal 34.16 and set against them Levit. 26.17 and so his hand is against them Lam. 3.3 2. All from God as 1. All the creatures When the King himself is out with any all his officers and servants frowne also Angels are against a people when God is against them When two States fall out they call away their Embassadours and God calls away his Angels when he is wrath with a Nation and because their Lord and Master is wronged by that Nation they take part with him against it and stand ready to execute his judgements upon it when Christ was injuriously dealt withall Peter drew in his Masters behalfe presently when God was against Egypt the destroying Angel was quickly felt there Not onely Angels but all inferior creatures act answerably unto their Lord when he moves against a people they doe it also the starres fought against Sisera Judg. 5.20 the waters against Pharaoh Exod. 14.26 the earth against Corah Dathan and Abiram Num. 16.32 fiery Serpents stung the Israelites Numb 21.6 see Levit. 26.22 Ezek. 34.28 Chap. 14.15 Wilde beasts God would send amidst them and he did it 2 King 17.24 25. there were Lions and 2 King 2.24 there were Beares which did devoure Herod was eaten up by wormes Pherecydes with vermine Plinie tells that in Spaine they were constrain'd to forsake their Cities because undermin'd with Conies one in Thessal with Moules and in France many Townes were left because annoyed with Frogges Locusts Mice and Waspes God is the Lord of Hosts and can quickly muster up an Armie of the creatures against his enemies 2. All Ordinances the Word is the favour of death 2 Cor. 2.16 the Gospel is hid to them Chap. 4.3 Prayer and fasting witnesse against them Isa 58.5 Zach. 7.5 Passeover Circumcision Sacrifices Temple Sabbaths New Moones c. did them no good but encreased their woes Isa 1.11 12 13 14 15. and Chap. 6.9 10 11. Heare yee indeed but understand not and see yee indeed but perceive not Make the heart of this people fat their eares heavie shut their eyes lest they should see heare understand he converted and healed And why thus God was against them he would wast their Cities and make their Land desolate God was against the Jewes his purpose was to root them out and what did Christ his glorious Gospel and treasures of it profit them as Ahab said of Micaiah 1 King 22.8 he prophecied no good unto us so these prov'd no wayes good unto them 3. God â—ets a people he is against against it selfe he divides them Ephraim is against Mâ—nasseb and Manasseh against Ephraim and both against Judah Isa 9.21 When people will divide from God God will multiply their divisions he can and doth mingle a perverse spirit in the midst of a people he is against Isa 19.14 there shall be no agreement but in the ruine of one another Ver. 2. I will set the Egyptians against the Egyptians and they shall fight Brother Neighbour Citie Kingdome each against another 4. All miseries plagues judgements curses break in quickly upon that people Levit. 26. When God is in march against a people he will appoint over them terrors consumptions burning agues