his daies After the flood at the building of Babel God confounded the languages and dispersed the posterity of Noah into diverse Lands and set them their bounds Gen. 11.9 and so when hee brought the Israelites into the land of Canaan hee gave them their bounds according to what you find Psal 78.55 Hee cast out the Heathen before them and divided them an inheritance by line and made the Tribes of Israel to dwell in their tents hee drove out and destroyed the Hittites the Girgashites the Amorites the Canaanites the Perizzites the Hâ—vites and the Jebusites seven great and mighty Nations Deut. 7.1 and gave the land unto his people the Jews If God now will drive out the bloudy perfidious and Idolatrous out of Ireland and give it unto others that the seed of his servants may inherit it Martin in the lives of the Kings of England Heylin in his Cosmograph Fox in Act and Monum Grafton Speed and that those which love his name may dwell therein who shall fault and blame him for it and that England hath had right thereunto not onely from Henrie the eighths days who was proclaimed King thereof in Parliament here and in an Irish Parliament likewise if Heylin say true but also from Henry the Seconds Time yea from Edgars who was long before appears by English History Obs 3 The Lord provides and bestows the choicest mercies upon his own people If there bee a land in the World that flowes with milk and Honey that exceeds other lands for plenty and pleâ—santnesse his people shall have it hee espies out Canaan for them that land was too good for Heathens his people must have it When God carried Jacob and his family into Egypt hee provided the good and fat of that land for them Gen. 45.18 yea they were placed in the best of the land chap. 47.11 God fed and filled his with the finest of the wheat Psal 147.14 Moses mentions seven things together in Deut. 32.13 14 15. as honey out of the rock Oyle out of the flinty rock Butter of Kine milk of sheep fat of lambs and Rams of the breed of Bashan and Goats fat of Kidnies of wheat the pure bloud of the grape these the Lord provided for his people and they had all an excellency in them When Gods gives honey oyle butter milk fat flower wine hee giveth the best and purest you may read what choice mercies God bestowed upon this people Ezek. 16.10 11 12 13. they had goodly pleasant things Joel 3.5 the Hebrew is goodly desirable things and David acknowledgeth hee had a goodly heritage Psal 16.6 God had not measured out to him a mean portion but a good yea a goodly heritage that which was so in the eies of all even a wealthy place Psal 66 12. God provided the best places in the Court for Esther and her maidens when in Babylon Esth 2.9.16 so likewise Daniel and the three Children were set in eminent places Dan. 2. 3. ch God made his people to ride tread upon the high places of the earth and of their enemies Deut. 32.13.33.29 Obs 4. Spiritual mercies make a land glorious yea more glorious than all that lands want the same whatever mercies they else injoy Canaan was the glory of all lands not so much for its flowing with milk and honey its great plenty it had as for the spiritual mercies it injoyed There was the Lords presence his Prophets his worship his Oracles and his Ordinances and these made it glorious yea more glorious then all the Nations farre or near Psal 76.1 2. In Judah is God known his name is great in Israel in Salem also is his Tabernacle and his dwelling place is in Sion God was not known in Babylon in Egypt in other Nations his Tabernacle and dwelling place was not amongst them therefore they were not glorious but see what is in the 4. vers Thou art more glorious than the mountains of Prey Thou Judah thou Israel thou Salem thou Sion that hast spiritual mercies and blessings art more glorious than they whatever their glory bee have the Nations abroad goodly towers thou hast the Temple have they stately Cities thou hast Jerusalem the City of God have they wise men thou hast the Prophets have they gods of gold silver and stones thou hast the true living God Jehovah to bee thy God have they humane Laws that are good thou hast Divine Laws that excel have they temporal excellencies thou hast spiritual have they the glory of the world thou hast the glory of Heaven Psal 50.2 Out of Sion the perfection of beauty God hath shined what made Sion so glorious and beautiful it was the presence of God if hee had not been there Sion had been like other mountaines and Canaan like other Nations but his presence was like the Sunne darting out her beams and making all lightsome glorious and beautiful Spiritual mercies are beams and raies of that God who is ten thousand times more bright than the Sunne by these hee shined in Sion and made it the perfection or universality of beauty by these hee shined out of Sion and darkned all the glory of the Nations what or how great soever it was where God and his Ordinances are there is glory and where these are not there is no glory but Egyptian Darknesse a land without the Sun In Canaan was spiritual light and glory There were glorious appearances of God glorious praisings of God glorious conversions of sinners unto God glorious sabbaths and assemblies and glorious beauties of holinesse glorious types of Christ and people who were the glory of God Isa 4.5 and had glorious communion with God There were glorious Truths Ordinances and dispensations of God So then wise Counsellors good Magistrates stout Souldiers rich Merchants industrious Labourers strong Towns stately Houses high Mountaines fertile Vallies pleasant Rivers goodly Corn-fields heards of Cattle flocks of sheep with plenty of all outward things do not make a land so glorious as spiritual mercies do if God Christ Gospel and the Ordinances of it bee in a land they make it glorious and glorious beyond all other things and above all other Nations Let us learn to know our true glory even spiritual mercies and prize them highly though loathed by some like Manna of old and pray that such glory may ever dwell in our Land Vers 7 Then said I unto them cast yee away every man the abominations of his eyes and defile not your selves with the Idols of Egypt I am the Lord your God This Verse is a command wherein you have the Commander the things commanded and the reason thereof 1 The Commander Then said I unto them 2 The things Commanded which are 1 Casting away of abominations where 1 You have a specification of these abominations they are the abominations of their eyes 2 The extent of this act every man 2 Non-defilement of themselves with Egypts Idols 3 The reason I am the Lord your God Then said I to
naked for hee shews that all they did was either lost labour as the blessing of an Idol or abomination as swines bloud or dangerous as cutting off a dogges neck or deadly as killing of a man thus God polluted them in their own gifts and doings and made them desolate Thus Christ dealt with the Scribes and Pharisees Mat. 23.13 14 15 16 23 25 27 29. they look for blessings not for woes but they were polluted what ever their confidences were and Christ declares them to bee so and makes them desolate Obs 3 The Lord stripes men of their righteousness and beats them out of their confidences that they might come to him bottome upon him and find him a sure foundation God would make them desolate to the end that they might know that hee was the Lord that they might not trust in their sacrifices but in him the God of them and their sacrifices in him that could shew them their errors and pardon them being shewn when men are deprived of their supposed comforts convinced of the falsenesse of their confidences surrounded with the guilt and evil of their waies they beginne to look where succour is to bee had to runne from the sand to the rock from themselves and al that is their own unto the living God and look at his promises to beleeve them and his Statutes to obey them and so imbracing him for the all-sufficient good abide with and build upon him alone Vers 27 Therefore Sonne of man speak unto the house of Israel and say unto them thus saith the Lord God yet in this your fathers have blasphemed mee in that they have committed a trespass against me 28 For when I had brought them into the Land for the which I lifted up mine hand to give it to them then they saw every high hill and all the thick trees and they offered there their Sacrifices and there they presented the provocation of their offering there also they made their sweet savour and powred out there their drink offerings 29 Then I said unto them what is the high place whereunto ye go and the name thereof is called Bamah unto this day Having spoken of the proceedings between God and this People in Egypt and the wildernesse wee are come now to the passages between them in the land of Canaan For the Lords part hee brought them into the Land ver 28. which is the onely mercy mentioned but it was such a mercy as included a multitude of mercies in it for it was a land flâ—wed with milk and honey the glory of all lands as twice you have it in this Chapter and something of the goodnesse of this Land you may see Deut. 8.7 8 9. and ch 6.10 11. it was the Land that God had lifted up his hand and sware to give them and hee brought them into it without the help of any other people even by his own arme for he destroyed the seven Nations in it Act. 13.19 and he gave them the Lands of the Heathen and they inherited the labour of the People Psalm 105.44 and why did the Lord bring them into this Land the next verse shews that they might observe his statutes and keep his Laws Which thing they did not for 1 They blasphemed him vers 27. 2 They fell to Idolatry vers 28. 3 They Persisted in it vers 29. Yet in this your Fathers have blasphemed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew for yet in this is moreover this adhuc hoc Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to this they sinned and dealt ingratefully not onely till they came to Canaan but in Canaan they were not content with what they had done in Egypt and the wildernesse against me but they continued in their wickednesse and added sin to sin doing worse and worse daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Moreover in this and so it notes some hainous and great offence viz. what he mentions in the end of the verse Have blasphemed me invectus est in aliquem atrocibus verbis prebris affecit contumeliâ—si in me fuerunt Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies to revile with words to reproach and blaspheme The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they provoked me they were contumelious disgracing me The French others and our Translation have it blaspheme which is to hurt the name or fame of any and is a kinde of evil speaking derogating from the glory of God quantum in ipsa est Gods glory or name in it self is inviolable but blasphemy doth what it can to violate it Aquinas makes it to consist Blasphemia est attribuere deo quod ei non convenit vel detrahere ab eo quod ei convenit 1 In attributing to God what is not congruous to him as to say hee is the author of sin Hee sees not hee hath forsaken the earth Ezek. 8.12 hee is like unto man Psalm 50.21 2 In detracting from him what belongs unto him as to deny his providence his omniscience his omnipotence as can hee provide a Table in the Wildernesse Psal 78. â—9 if hee should make windows in heaven could this thing be 2 King 7.2 to which may bee added 3 The doing of such things as cause Gods name to be blasphemed as Rom. 2.24 the name of God is blasphemed among the Gentiles through you as there is practical Atheisme Tit. 1.16 so practical blasphemy In that they have committed a Trespass against me The Hebrew is In their prevaricating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prevarication against mee The doubling of the word intends the signification and notes the greatnesse of their sin and progress in their wickednesse The Vulgar is seeing that despising they have despised me Cum sprevissent me contemnentes Quandile sesont desbonche contre moy Fr. Transcensio volens contra conscientiam ex contemptu temeritaâ—e contumacia Kirk Invehâ—nces in cultus meâ— veritatem The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such prevarication and sinning as hath the will in it hence Piscator renders the words here Prevaricati sunt contra me perfidissime they have perfidiously sinned against me They sinned not ignorantly or of common infirmity but with an high hand Calvin saith it was Delâ—berata insolentia dum ita improbe in deum surrexerunt ac si conspuerent in ejus faciem Jun. saith their sin was speaking against the truth of Gods worship for when People fall to false worship they will disparage if not wholly despise the worship they had before So then here wee may understand both their speaking against the true worship of God and practising contrary thereunto Obs Wilful sinning is a Reproaching a blaspheming of God and provokes him greatly In this your Fathers have blasphemed mee in that they have committed a trespass against mee they have spoken against my worship and runne out to other waies which I forbad them other sinnes they have committed which I could have winked
that which redounds to his honour and praise Laudabor propter meam erga vos misericordiam atque beneficentiam Piscator Gentes laudabunt me propter liberationem vestram Vatablus Cum omnes nationes viderint vos a me esse liberatos sanctum me justum que judicabunt quod facerim quod promiseram Maldon Glorificabor sanctus potens mirabilis predicabor Pradus So A Lapide Pintus Lavater and thus diverse interpreters take it in this place I will bring you out of Babylon into your own Countrey unite you into Church order give you another Temple with all the Ordinances of it sanctify you by my word and Spirit cause you to worship mee with pure worship bringing me the best you have for Sacrifices that so you may praise mee for my goodnesse unto you and the Nations for the great things done for you The Lords bringing them out of the countrys where they were scattered was a great work and filled the Heavens with admiration making them to say The Lord hath done great things for them Psalm 126.2 and the Jews also to say The Lord hath done great things for us v. 3. when the Jews were brought out of Egypt it s said Psa 114.2 Judah was his Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitatem ejus or Sanctificatio ejus and so the French read it Juda fut sa sainctete God separated them from the Egyptians as these from the Babylonians to inhabit their praises and to bee worshipped by them and so they were his Sanctuary and Sanctification God doth Sanctify himself when he doth vouchsafe a people manifestations of his goodnesse wisdome mercy love and faithfulnesse and God is sanctified when a people doth that is pleasing and acceptable to God Numb 20.12 Because ye beleeve not to sanctify mee in the eyes of the children of Israel unbeleef is a non sanctifying of God and beleeving is a sanctifying of him Obs 1 God accounts not Apostates and Idolaters but those are true Israelites to bee his people his Church for in mine holy mountain there shall all the house of Israel bee those were Rebels and would serve wood and stone that would not hearken unto him hee purged out and the house of Israel purged must bee in his holy mountain God esteems those who are Godly true Beleevers Israelites indeed to bee his There bee none but such in the invisible Church Rom. 11.26 Gal. 6.16 but in the visible there bee tares and wheat yet God doth not reckon the tares to bee wheat they are Satans not the Lords Mat. 13.38 there be goats and sheep yet the Lord reckons not the goats to bee sheep Matth. 25.33 Psal 15.1 Lord who shall dwell in thy holy hill hee that walketh uprightly and worketh c. Obs 2 Where-ever Gods people are scattered hee will bring them and all of them into or unto Sion to serve him In mine holy Mountain c. There shall all the house of Israel all of them in the Land serve mee God would bring them out of Babylon into Canaan from Heathenish mountains to his holy Mountain from the World and Synagogues of Satan into the true Church Where-ever God hath any sheep hee will gather them and all of them into his fold These verses do speak and hold out Gods dealing with his People under Christ and the Gospel wherein God would bring them from all Nations to enjoy the great and good things provided for them of which the Evangelical Prophet Isay speaks at large chap. 60. so Zach. ch 8.20 21 22. and hereof spoke our Lord Jesus Christ when hee said John 10.16 Other sheep I have which are not of this fold them also I must bring and they shall hear my voice When the Prodigal was in a far Countrey did not the Lord order things so that hee returned to his fathers house when the sheep was strayed and lost did not the Lord seek it out and bring it home to the fold Luke 15. and did not Christ send out his Apostles into all Nations to gathet in those were given him of the Father Mat. 28.19 20. Obs 3 The Lord is to bee worshipped especially in Sion in his holy Mountain in the solemn assembly There shall all the house of Israel serve mee It s not sinful to worship God any where 1 Tim. 2.8 or alone Matth. 6.6 but chiefly in the Congregation it should bee where his worship is publikely held forth and with the harmoniousnesse of many spirits held up where strangers may come in and see yea say God is here 1 Cor. 14.25 For hee is in the assembly of the Saints Psalm 89.7 This made the Prophet say Isa 2.23 it shall come to pass in the last daies that the mountain of the Lords house shall bee established in the top of the Mountains and shall bee exalted above the hills and all Nations shall flow unto it and many people shall go and say Come yee and let us go up to the Mountain of the Lord to the house of the God of Jacob and hee will teach us of his waies and wee will walk in his paths But in our daies this gracious prophesy hath been greatly crossed for many have said Come let us go from the Mountain of the Lord from the house of the God of Jacob Let us go to our own Mountaine follow our own Teachings and walk in our own paths but God hath made it evident that their mounts are mounts of Corruption their Teachings Delusions their paths crooked and cursed Let us therefore take the Apostles counsel Heb. 10 13 24 25. Let us hold fast the profession of our faith without wavering and let us consider one another to provoke unto love and to good works not forsaking the assembling of our selves together as the manner of some is Nor let us meet as the manner of some is viz. to wickednesse Let us fulfill the Prophesy call upon one another to go up to the Mountain of the Lord c. And say he will teach us his waies and wee will walk in his paths Obs 4 In the Lords mountain in the Church God will shew favour and mercy to his people There will I accept them That is pardon approve of and receive them when wee come to serve the Lord after his own way in Gospel congregations meeting in this name of Christ to know the mind of God and glorify him God is the Master of such assemblies hee dispenseth many mercies and distributes sweetest comforts therein Isa 60.7 they shall come up wâ—th acceptance to mine Altar is spoken of the Gospel times men should come from several quarters to the Christian congregations with acceptance God would meet them there welcome them thither there hee would blesse them see Jer. 31.12 Isa 66.18 2 Cor. 6. as every Christian so every congregation is the Temple of the living God therefore hee told the Church of Corinth hee would dwell in them bee their God and father and they should bee his people his Sonnes and
them to take and ruine them The Lord never lets in publike desolations upon a Church or State til their sins are become publike and incorrigible It was so with Jerusalem at first 2 Chron. 36.14 15 16 17. and it was so with Jerusalem at last Mat. 23.37 38. Their sinnes were publike and God most justly brought publike evils upon them Obs 3 That God hath hands to apprehend sinners withall they shall bee taken with the hand The Babylonish Army was the hand of God and with it hee apprehended the sinners in Sion slew many of them and led the rest Captives into Babylon the instruments God uses to punish his people sinning withall are sometimes called Swords Psalm 17.13 sometimes Axes Saws Rods Staves Isa 10.15 sometimes his Battle-Axe and weapons of war Jer. 51.20 sometimes his Net and Snare Ezek. 17.20 his Pit Chaines chap. 19.4 all which are the hand of God Psalm 17.14 and in the hand of God hee uses them to do that which hands do by these he takes plagues and destroys sinners 25 And thou prophane wicked Prince of Israel whose day is come when iniquity shall have an end 26 Thus saith the Lord God Remove the Diadem and take off the Crown this shall not bee the same exalt him that is low and abase him that is high 27 I will overturn overturn overturn it and it shall bee no more until he come whose right it is and I will give it him These words are an Apostrophe to the Prince of Israel declaring what should befal him and the whole Kingdome of Israel Hee should bee deprived of his Kingly dignity the Kingdome ruined and abide so till the Lord should give it to him it belonged unto Concerning the Prince of Israel he is 1 Described to â—e prophane and wicked 2 The Time is intimated of his misery both which are in the 25. vers Vers 25 And thou prophane wicked Prince of Israel This Prince of Israel was Zedekiah and the titles given him are not your sacred Majesty or your excellencies highnesse but thou prophane wicked Prince his Prophanenesse and wickednesse doubtlesse was great though much bee not specified in the word yet something is set down therein 2 Chron. 36.12 Hee did that which was evil in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord hee despised the word and Prophet of the Lord and ver 13. hee rebelled against King Nebuchadnezzar who had made him swear by God but hee stiffened his neck and hardned his heart from turning unto the Lord God of Israel Hee prophaned the holy name of God being perfideous and obstinate hee fell in with Pharaoh King of Egypt and sought help of him against Nebuchadnezzar Ezek. 17.15 and so trusted in man and not in God hee was like the other Lyons which learned to catch the prey and devoured men Ezek. 19. and so was cruel bloudy hee did evil according to all that Jehoiakim had done Jer. 52.2 and hee did abominations 2 Chron. 36.8 and in his daies was as gross Idolatry in Jerusalem and in the Temple as ever before Ezek. 8. then was there the Image of jealousy then did the Ancients of Israel worship creeping things abominable Beasts and Idols Then did they worship the Sun towards the East then was Tammuz in the Temple and women weeping for Tammuz so that hee upheld the vilest idolatry that ever Jerusalem had hee was the cause of their total ruine It s not without cause therefore that the Prophet affixes these Titles to the crown Thou prophane wicked Prince of Israel and prophanenesse was not peculiar to the Prince but Prophets Priests and People were under that denomination Jer. 23 15. From the Prophets of Jerusalem is prophaneness gone forth into all the Land the Court-Prophets countenanced and communicated all the Court-prophanenesse and 2 Chr. 36.14 The chief of the Priests and people transgressed very much after all the abominations of the heathen Vatablus reads the words thus tu ad occisionem damnate princeps Israelis And thou O Prince condemned to death and he cites the Chaldy Paraphrast in which it s to the same purpose Tu autem gladio interficiende O thou Prince of Israel who art to bee cut off by the sword Munster differs not from these Tu interfectione digne Thou who art worthy of death So Castalio Tu vero O rei capitalis damnate O thou that art condemned of a Capital crime The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbad Exod. 22.28 Eccl. 10.20 they might neither think nor speak evil of the ruler nor wish evil to him and here Ezekiel calls Zedekiah the Prince of Israel prophane and wicked and in so doing hee sinned not for being a Prophet hee was to give out what the Spirit of God gave in and moved him unto So dealt Jeremy by Coniah calling him a despised broken Idol a vessel wherein was no pleasure chap. 22.28 they would not flatter Princes by being false to truth When it s done Ex privato pravo affectu from a private and depraved spirit then its ill Whose day is come when iniquity shall have an end The words in Hebrew are whose day of his is come in time or season an end of iniquity O Zedekiah the day of thy punishment is at hand wherein shall bee an end of thy wickednesse thou shalt no longer bee King but suffer for what thou hast done Some by Iniquity understand punishment and so the sense is Cujus venit tempus quo tempore iniquitas tua finem tibi regni afferet Rabbi David thy day is come when punishment that is destruction shall bee thy end thou and thy Kingship shall be laid in the dust The Hebrew for when is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth which is of the same signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it notes both time and opportunity of time and whether by iniquity sinne or punishment of sinne hee understood or both is not much materiall God will not suffer thee to go on any longer in thy prophane and wicked courses the time and season is at hand wherein hee will punish thee and so put an end to thy sinning as before Obs 1 That Princes oft times are far from Piety and justice And thou prophane wicked Prince of Israel Of all Princes in the world the Princes of Israel had cause to bee holy and just they were seated where the worship of the true God was they had the Law of Moses and were commanded to read it continually and not to depart from it to the right hand or to the left Deut. 17.18 19 20. they had the Sanedrim the Priests and Prophets to counsell and advise them yet Princes of Israel were prophane they minded not the Law of Moses or the worship of God they despised Priests and Prophets they were wicked they persecuted good men and were
viz. that they should forsake God trust in an arm of flâ—sh hearken unto Idolaters c. When they shall look after them Had the Egyptians been restored to their former glory and power the Jews would have been looking after them trusted in and expected help from them but being low base in subjection to others they would neither look at them nor lean upon them but leave them as men do a broken staffe Obs 1 Gods own people are apt to confide in an arm of flesh The house of Israel made Egypt its confidence Asa relyed on the King of Syria 2 Chron. 16.7 The Jews were very prone to this sin sometimes they trusted in their fenced Cities as Jerem. 5.17 sometimes in their land of peace as Jer. 12.5 Sometimes in their multitudes of men as Hos 10.13 Sometimes in their own glory and greatnesse as Ezek. 16.15 Sometimes in their priviledges as Jer. 7.4 Sometimes in their own wisdome Jerem. 8.8 and sometimes in others as the Assyrians 2 Chron. 28.16 and the Egyptians as Ezek. 17.15 this shewed their trust in God was little and made him say Jerem. 13.25 Thou hast forgotten mee and trusted in falsehood Bachshater is a lye in things that promise help and safety but cannot make them good they will deceive you bee a lye and falshood unto you This practise of theirs made the Lord to say Jer. 2.36 Why gaddest thou about so much to change thy waie thou also shalt bee ashamed of Egypt as thou wast ashamed of Assyria They had formerly trusted to the Assyrians who instead of helping distressed them 2 Chron. 28.20 and so should the Egyptians for it follows thou shalt go forth from him and thine hands upon thine head that is lamenting thy disappointment for the Lord hath reâ—â—cted thy confidences and thou shalt not prosper in them that iâ— thou shalt fail of them and bee undone by them Let us take heed of bottoming upon any thing beneath the Lord for Jer. 17.5 a curse is pronounced upon the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord his heart is gone from the Lord who trusteth in any creature Obs 2 Creature confidence brings former sins to remembrance When the house of Israel looked to Egypt for help that is trusted in them then their former iniquity was brought to minde that occasioned God to remember other sinnes When a wife leaves her husband or a Souldier his Commander this remindes them of former miscarriages and so when Gods people leave him for an Arm of flesh this revives the memory of old iniquities Ezek. 21.24 it s said they made their iniquity to bee remembred and how came that by discovery of their transgressions some new sins appeared and they caused the former to be rem mbred New sinnes are editions of the old Bankerupts by some latter acts bring former debts into question and men by some new latter sinne occasion God to bring their former sins into view Obs 3 That the Lord for the good of his people brings down proud Nations and keeps them in servile conditions Egypt lifted up it self above the Nations but God brake it in peices made it base yea the basest of Kingdomes decreeing it should not bee exalted but abide so and why that the house of Israel might not confide any more in it that their iniquity might not by so doing bee brought to remembrance that they might know the Lord to bee above all Nations Princes and Powers whatsoever and trust in him Here was wonderful goodnesse in God towards his Church and people that hee would keep under Egypt to prevent their sinning and punishing and to draw them to trust in himself Had Egypt been set in its former power glory and greatnesse the eye and heart of the house of Israel would have been looking that way iniquity been brought to mind and their confidence taken off from God now rather than such things should be Egypt shall be made base and contemptible and kept in that condition There was a time when wee confided too much in Scotland God hath broken that nation in peices and will keep it in a low condition that we may learn not to depend upon Nations but the God of Nations Vers 17 And it came to pass in the seven and twentieth year in the first Moneth in the first day of the moneth the word of the Lord came unto me saying 18 Son of Man Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus every head was made bald and every shoulder was peeled yet had hee no wages nor his Army for Tyrus for the service that he had served against it 19 Therefore thus saith the Lord God behold I will give the land of Egypt unto Nebuchadrezzar King of Babylon and hee shall take her multitude and take her spoil and take her prey and it shall be the wages for his Army 20 I have given him the land of Egypt for his labour wherewâ—th hee served against it because they wrought for me saith the Lord God These verses comprehend the fourth general part of the Chapter which is a Prophesie of giving Egypt unto Nebuchadrezzar King of Babylon wherein is set down 1 The Time of this Prophesy when it was v. 17. 2 The cause why God gave Egypt to Nebuchadrezzar v. 18 20. 3 The Donation it self v. 19 20. Egypt and the wealth of it are given him to pay his Army In the seven and twentieth year in the first moneth in the first day of the moneth This Prophesy was sixteen years and upwards after the former but being of the same nature is here conjoyned with it though hee had many others between them It was in the twenty seventh year of Jehoiachins captivity sixteen years after the destruction of Jerusalem and shortly after the taking of Tyrus The punctuall time is here set down that so the Chronology of things done might bee known and observed 18 Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus Tyrus was a strong City upon a Rock in the Sea well walled and towred seven hundred paces from the Continent abounding with ships to supply all things needful and to secure her by Sea so that in the eye of man it was invincible Nebuchadrezzar besiedged this City with a vast army thirteen years Joseph Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum usque constravit aggere reddiditque solidum Nebuchadrezzar ut ad ipsos usque muros milites pedesti itinere procurrerent Sanct. which Josephus confirmes from other Historians Diocles in the second book of his Persian History and Philostratus in his Phenician and Indian History make mention of this King saying that hee overcame the City of Tyre at the end of thirteen years at such time as Ithobald reigned over the Tyrians In this time hee filled up that space of the Sea which
to bud In that day or after that time when his justice had fallen upon Egyptians then his Mercy should bee extended to Israel Jerem. 50.4 5. when the Medes and Persians should have laid Babylon waste and made her land desolate what then In those daies and at that time saith the Lord the Children of Israel shall come they and the children of Judah together going and weeping that is for gladnesse for the mercy vouchsafed them they shall go and seek the Lord their God they shall aske the way to Zion with their faces thitherward When the Babylonians were brought into bondage then God gave the Jews their liberty Isa 10.26 27. when the Assyrians should bee destroyed then should the Jews bee eased of their burdens Obs 2 How low weak afflicted soever the Church bee God is able to raise it up to bring it to glory strength and to a flourishing condition The house of Israel was low and much afflicted the Horn of it weak and hardly visible yet God caused the Horn thereof to bud When we look upon some beasts they have no hornes but in a short time their heads do bud and bring forth hornes which are their strength So God in a little time would cause the glory strength happinesse of his Church and People to appear though at that time they lay in the dust The Church of God looks oft times like a dry and dead tree but his divine influences makes it bud blossome and flourish Isa 35.1 the desert shall rejoyce and blossome as the rose it shall blossome abundantly When Sion was turned into a wildernesse he made it like Eden and her desert like the garden of God Isa 51.3 when the Church was in the most desolate and hopelesse condition hee made it glorious beautiful and strong when the Tabernacle of David was quite fallen nothing but ruines and breaches discernable what said the Lord in that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it This was done litterally after their return out of Babylon when the second Temple was built and the two Tribes of Judah and Benjamin grew up into one body but spiritually in Christs time not in the resurrection of his body from the grave but in bringing in the Gentiles after his ascention to make up all the breaches and ruines were made in the Jewish state so it s applyed Act. 15.16 God that gives being to things that are not can give more glorious and excellent beings to things that are Obs 3 When God shews kindnesse to his Church hee gives his Prophets and Servants matter freedome and opportunity of speaking and professing the true faith publikely When the Lord caused the horn of the house of Israel to bud when he shewed favour to his people then hee gave Ezekiel the opening of the mouth In the times of enemies prevailing Prophets are silent or prophesy faintly if they have matter to utter they want freedome they whisper mutter and speak as it were clauso ore and oft have not opportunity to do so much Amos 5.13 they are necessitated to be silent but when times grow better and God shines upon his people then the Prophets are full of matter free to speak and want not seasons to declare the goodnesse of God then they are not afraid or ashamed openly to professe the Truth and to praise the Lord. The opening of the mouth is the gift of God the illnesse of the people and times may shut the mouths of Prophets but none can open them but God Since God began to shew mercy to his people in this land hath he not vouchsafed the opening of the mouth to his Prophets their mouths were shut in the Prelates daies but now there is a great opening Blessed be the Lord for it Obs 4 The end of Gods shewing kindnesse to his Church and opening the mouthes of his Prophets is that hee may have honour and glory thereby from all sorts And they shall know that I am the Lord They Babylonians they Jews shall acknowledge that I have done these things and that I am the Lord. FINIS A Table containing the Principall things in the precedent Expositions A ABomination of the Eyes what Pag 31 32. Abundance happinesse lies not in it 479. Dangerous Pag 525 Abstract oft rendred by the concrete Pag 121 122 Accepting what it imports Pag 123 124 Action Actions of men are over-ruled by the Lord. 175. see youth Pag 554 Adultery The Punishment thereof Pag 307 Adonai what it notes Pag 486 Affliction God hath times to shew mercy in them 18. hee reveals himself by one way means or other to the afflicted 19. what brings sad afflictions 218. may bee long yet are not endlesse 571. in them persons do strange things 311. they are cups 312. bitternesse argue not hatred Pag 365 366 Aholah what Pag 291 Aha what it notes Pag 386 Aholibah what Pag 292 Agate whence named Pag 471 Alienate what Alienates God Pag 303 Altars high places Pag 89 Affections Conjugal pleâ—sing to God Pag 363 Ammonites their Original 198 386. Enemies to the Jews ibid. they reproached them 199. insulted over their miseries 387. how called 389. their despight Pag 391 Arme stretching out of Gods arm what it notes Pag 101 Army nothing without Gods assistance 554. it and its Commanders may labour serve and suffer much and yet bee disappointed 584. they are Gods instruments Pag 585 Apostates their punishment and evil of Apostacy 103. God accounts not them his Pag 127 Aram who descended from him Pag 469 470 Arvad a City and where Pag 455 B BAbylon a description of it Pag 25. Babylonians how called Pag 388 Bamah what Pag 89 Baalmeon Pag 401 Bashan Pag 448 Blasphemy wherein it consists Pag 83 Balm Pag 472 Best God must have the best sacrifices and services Pag 130 Bed the bed of love what 299. when defiled 302. two sorts of beds Pag 322 Bethie Shimoth a City and where Pag 401 Boiling-pot 329 331. sinners boiled in it to purpose Pag 333 Beauty of wisdome what 498 subject to spoil 501. perfection of beauty in what 50â— marr'd by what Pag 525 Bryars who are such Pag 534. 535 536. C CAlamus what Pag 474 Calamity suddain and what it should work 365. laughing at Calamitie grievous 395. why we should not Pag 396 397 Chronology of some things and times specially to be â—oted 330 546. best kept in adversity Pag 582 Carim what it signifies Pag 173 Camels their strength and nature Pag 390 Captivity what the Jews lost then Pag 132 Cassia what Pag 473 Chittim and the Isles thereof Pag 450 Canaan upon what account said to flow with milk and honey 22 23. of what length and breadth 24. Commendations of it ibid. wherein it excelled Babylon 25 26. what sorts of people in it 271 differenced from other lands 443. Godly shall bee brought in to it Pag 541 Christ hee hath
the Lord made the poor as well as the rich and despises not the work of his own hands It s the sin of Rich and Poor it s their wickednesse which is the scum Great Cities have much sin in them and so much scum scummie Opinions scummie Counsells scummy fashions and scummie practices Isa 1.5 Thus was it with Jerusalem and her scum boiled in shee was the worse for corrections and judgements her scum being aegritudo venenum ollae caused the cracking bursting of the pot These things the book of God holds forth for our instruction upon whom the ends of the world are come Let our great City and Citizens look to it there is scum in the City and not a little is it gone out or boiled in was not the Sword lately at your gates was there not yesterday great sickliness within your walls is not trading diminished have there not been strange murthers amongst you Have not many sad fires been kindled broke out and consumed your habitations was there not a Plot which hath cost some their lives to fire your City God hath been warning you by these judiciary dispensations and are you bettered by them hath all you have seen feared or felt caused your scum to depart from you if so it s well well will it be with you well with your City and well with your undertakings and well with your posterity but if it be boiled in and you are the worse for all the boiling judgements and providences you have been in and under know that soâ—e dreadful calamitie if not destruction it selfe hastens and will certainly take hold of you and your City without speedy repentance Hitherto you have had sparing mercy and gentle corrections if these lead not to repentance severity abides for you Jer. 19.11.31 32 and God will say from the first to the last I have been provoked by this City I will break this people and this City How sad would it be should the Lord lay your City waste It s not the strong structures great treasures militarie or Naval forces wise Counsels which can protect you if scumme be found amongst you if you are careful that the filth of the streets bee carried out will you not much more see that the filth of your hearts and houses be purged out will not London bee made clean when shall it once be let this be the time least the Plague which hath been much feared enter your borders and cause sad cryes in your streets and families Now wash you make you clean put away the evil of your doings and learn to do well seek judgement relieve the oppressed judge the fatherless and plead for the Widdow now let holiness of life execution of justice speaking truth doing righteousness shewing mercy and promoting the good of one another in love take place and they will not onely secure you and the City but make you and it glorious and perfect in beauty so that the Lord will take pleasure therein and say of it and you This is the City of righteousness the faithful City and her Citizens are like her self righteous and faithful Now her Brass is become Gold her Iron Silver her Officers peace and her Exactors righteousness therefore now her walls shall be salvation and her gates praise now shall she be my habitation and her people my glory and I will be to them a defence for evermore That this may be the portion of this City and your selves and that a blessing may go with this work is the hearty prayer of him who is Your servant in this Expository work of the Lord. WILLIAM GREENHILL The 30th of the 5th month 1658. Courteous Reader By reason of the Authors distance from the Presse and too much trust being put in the Correctors through their Carelesnesse or Ignorance this work happens to be blurr'd with the following Errata's which thou art desired to take special notice of ERRATA PAge 22. line 9. read were page 23. l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 3. r. potibile l. 11. r. Kircker so in the Margent p. 31. in Marg r. Kircker r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 21. r. eventually in marg r. paraphrastes p. 62. l. 32. r. Acts 3. p 64. in marg r. frangereÌ„ p. 68. l. 32. r. leads p. 74. r. Obs not Obs 1. p 77. l. 23. r. and my wales p. 82. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margent and l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ils se sont desbouche p. 88. l. 16. r. inventions p. 89. in the margent r. altare p. 97 l. 24. r. ever p 102. â— 16. r transforme p. 105. l. 27. r. where p. 123. l. 23. r. so Montanus p. 124. l. 16. r. ie leur p 132. l. 5. r. Shecinab p. 135. l. 21. r ye shall smite your faces p. 139. in margent r. predicandum esse p. 140. in marg r. Theman natoph p. 141. l. 4. r Darom l. 9. r. eâ—etz p. 146. l. 6. 8. r. parabolarum p. 149. l. 18. r. therefore p. 154. l 33. r. Shevet p. 156. l. 17. r. Avenarius p. 162. l. 30 r. l'espee p. 164. r. Sanctius p. 170. l. 3. r. â—8 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. Mechovi p. 172. l. 1. for word r. call'd l. 15. r. kesem meri l. 22 r. were p. 185. l. 6. 21. r. Cidarim p. 186. l. 32. r. Hashshaphalah p. 188. l. 6. r. translaters l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or l. 19. r. gam hajah p. 200. in margent r. solvere l. 22. dele commaes after Lehachil lemaan p. 203. l. 12. r. Shave p. 204. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. l. 21. r. adam sheen p. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. dele Commaes l. 22. r. interitu p. 216. l. 6. r. massacre l. 25. r. itteca p. 217. l. 11. r. sarcasme p. 219. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. Proselite p. 220. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 32. r. hommes p. 221. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margent r. Occultan Calumniam p 226. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 7. r. true p. 240. l. 13. r. degenerated p. 245. l. 8. r. say p. 250. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 257. l. 29 r. those p. 259. in margent r. arguere nolebant p. 262. in margent r. â—versare p. 265. in margent r. poetae p. 268. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 277 in margent r. demande quelque homme p. 273. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295 l. â—7
peace and safety Politicians think it weaknessâ— foolishnesse to suffer for Religion They can change it at pleasure and fall in with that hath most pompe and applause in the world Upon this account many have fallen from Protestantisme to Popery and from Christianity to Turcisme To save their skins they have parted with their Religions Many men make use of Religion as Mariners of the winds meerly to serve their own ends If Religion once crosse them they can cast it off and fall in with those waies of worship do suit their humours and further their designes Like children that having been held in by their Parents bestow themselves upon any to obtain their own ends These Elders saw their Law and worship were differing from the religion of the state where they were and so exposed them to many inconveniences and dangers they would therefore bee of the state Religion outwardly at least complying with that serving wood and stone Obs 4 God sometimes disappoints the designes and expectations of men who intend and resolve to forsake him and provide for themselves by sinful and Idolatrous waies That which cometh into your mind shall not be at all You would be as the Heathens but it shall not be I will not only deny your desires but dash your designes you seek Heathens favour and shall meet with Heavens frowns and miss of your aimes you would be Babylonians have the protection and blessing of Babylonish Gods but my thoughts are cross to yours that is in my minde shall stand not what is in yours that happinesse you hope for in the waies and worship of Babylonians you shall not finde Men think by going out to the world by conforming to base vile superstition and Idolatrous practices to get much but God in his infinite wisdome and justice disappoints them as Demas and Judas Vers 33 As I live saith the Lord God surely with a mighty hand and with a stretched out arm and with fury poured out will I rule over you Having shewed the ingratitude and untoward carriage of this People in Egypt in the Wildernesse in Canaan and their resolution to cast off God in Babylon here begins the fourth general part of the chapter viz. a denunciation of judgement for their Hypocrisy and other sinnes together with promises of mercy extending to the 45. vers In the ver you have 1 God asserting his authority and power over this people who thought to cast him off I will rule over you 2 The manner of his ruling over them which is 1 With Power 2 With Fury 3 The ratification of both and that is by oath As I live saith the Lord. Touching this Oath of God much hath been spoken already in this and former chapters With a mighty hand The Hebrew is Bejad chazakah in or with a strong hand with a rigid hand saith Castalio By mighty hand here is not simply meant Gods power but his power in punishing so the plagues of Egypt were Gods strong and mighty hand God would punish them for their dealings and to that purpose it should bee visibly and openly and therefore it follows With a stretched out arm Sometimes the stretching out of Gods arm notes powerful and visible deliverance Psal 136.12 sometimes powerful and visible punishment as here In the inflicting of punishments men stretch out their hands and armes which here after the manner of men is given to God With fury poured out Of dealing in Fury accomplishing fury and pouring out fury See before chap. 8.18.5.13.9.8 Will I rule over you Ruling imports soveraignty authority and power over others Here the Genus by a Senecdoche is put for the species the whole work of ruling for punishing and the summe of the words is this you think by withdrawing from mee and my worship and by Babylonizing to secure your selves to escape danger and all punishment but know assuredly you are my subjects I will not suffer you so to revolt from mee I will put forth mine hand and mine arm my fury punishing you for your rebellions and idolatries so that will you nill you me shall you acknowledge to be your Lord and Soveraign Obs 1 It s a vain thing to think of getting from under the dominion of God and impossible to accomplish these Elders thought To withdraw from under the Laws and government of the God of Israel and put themselves under the Babylonish Gods and Babylonian government but what saith God I will rule over you take what course you please trans orm your selves into Heathenish manners disperse your selves into by-corners villages Towns Cities plant your selves in what Province soever of the King of Babylons use what policy you can to cast off my yoak yet I will rule over you for you cannot go from my presence nor from my power In the second Psalm the Great ones of the earth thought to exempt themselves from the government of God and Christ Let us break their bands asunder and cast away their cords from us but they were laughed to scorn and vexed for it v. 3 4 5. Obs 2 The untoward carriage of Gods people causes him to deal more sharpely with them Rebelliousnesse in them produceth rigidnesse in him Their treachery bred severity With a mighty hand and fury poured out will I rule over you They thought to run from under him and he held a stricter hand over them They would not willingly obey as Sonnes hee made them obey as servants When Servants runne from their Masters they bestir them fetch them back with power punish them severely for their fugitivenesse and hold them harder to it than ever so did the Lord by these and made them know that hee ruled in Babylon as well as in Sion and turned his golden Scepter into an Iron rod and put a yoak of Iron upon them This is that the Lord told them in Moses daies that if they walked contrary to him hee would walk contrary unto them and punish them seven times more that is rule over them with greater severity Levit. 26. he would make his little finger heavier than his loines had been before Obs 3 God will punish those that shake off his worship to follow false waies with visible irresistible punishments These Elders were upon terms of Apostatizing from the God of Israel about to leave his Tents and to betake themselves to the Babylonish Temples therefore the Lord swears hee will rule over them with a stretched out arm hee would visibly punish them and with Fury poured out they should no more bee able to withstand it than a man can a great rain or floud When subjects are upon rebelling and would fall in with some other this kindles his fury causes him to punish them openly and irresistibly Apostacy is a provoking sinne It s a reproach to God his truths and ordinances It s a violating of all former Promises and ingagements unto God its high ingratitude and rebellion against God it s a great scandal unto all the godly especially the weak
Daughters God would accept of them as a Father doth of his Children take pleasure in them and let out choice mercies unto them When the Disciples were met Jesus came to them bestowed his peace and Spirit upon them John 20.19.21 22. and see what mercies they met with who served him in his Temple Rev. 7.15 16 17 18. Obs 5 Where the person is accepted of God there the Actions and Sacrifices of that person are acceptable also There I will accept them and there will I require their offerings In Sion God would accept the men and in Sion hee would accept their services If Persons or Congregations bee not accepted of God themselves nothing they do or tender is welcome unto him Gen. 4.5 but if the parties bee under Divine favour their presents and duties are grateful Isa 56.6 7. those that joyned themselves to the Lord and took hold of his Covenant Them saith the Lord Will I bring to my holy Mountain and make them joyfull in my house of prayer their burnt offerings and their Sacrifices shall bee accepted upon mine Altar They being in Covenant with God and offering in Sion unto God he was pleased with them and their offerings Mal. 3.1 3 4. when Christ the messenger of the Covenant should come refine them and bee delighted in by them then should the offerings of Judah and Jerusalem bee pleasant unto the Lord. God is desirous of the prayers praises and almes of a good man who is reconciled unto him they are sweet odours unto him so they are callâ—d in the next vers I will accept you with your sweet savour or savour of rest when God hath these his spirit is at rest being in a manner troubled when hee hath them not Hence prayers of the Godly are likened to incense Psalm 141.2 their bounty to the odour of a sweet smell Phil. 4.18 and their praise is preferred before the sacrificing of an Oxe Psal 69.31 Obs 6 God must have the best tendred up to him in our Sacrâ—fices and Serviceâ— hee calâ—â— for and expects the best from his people I require the first fruits of their Oblations the chief principal and best you have in all your holy â—hings If God have lean lanke lame imperfect Sacrifices offered to him it s a dishonour and offends him Mal. 1.8 if ye offer the blinde for sacrifice is it not evil and if ye offer the Lame and sick is it not evil yes it s very evil it s extreamly evil the interrogation it self portends so much and being a double interrogation doubles the evil What offer it to mee man woâ—ld not accept of such offerings go try Offer it now unto thy Governour that is brought unto mee Go tender it to him will hee bee pleased with thee or accept thy person no I know hee will not and if man sorry sinful man like thy self will not accept such things should I the great God do it God is so far from accepting and shewing favour in this kinde that hee poureth out a curse upon him that doth so ver 14. Cursed bee the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing men think if they do something in religion give God a Sacrifice though it be blind lame sickly they shall have a blessing but see how the Lord brands them they are deceivers and whom do they deceive not God but themselves for instead of a blessing they meet with a curse such dealings with God cause him even then when hee uses to bee most propitious to throw forth curses Suitable hereunto is that in Hos 8.13 They Sacrifice flesh for the Sacrifices of mine offerings and eat it but the Lord accepts them not now will hee remember their iniquity and visit their sins if they did bring the best they had yet they had no respect to God but to their own bellies Obs 7 When the Lord brings his People out of a scattered Captive condition into Church order hee expects they should set up all his Ordinances I will require your offerings and the first fruits of your Oblations with all your holy things Circumcision Passeover Sacrifices c. Their being in Babylon was a representation of the Churches condition under Antichrist and as then they being freed from the Babylonish Captivity fell into the waies of worship formerly given out so now Christians being brought out of spiritual Babylon should do the like Neither let any say those gifts are lost which the Churches once had c. Ezra 2.63 those Priests that were put from their places because their Names were not found in the Genealogies the Tirshatha or Governour said They should not eat of the most holy things till there stood up a Priest with the Urim and with Thummim that was never They lost at the Babylonish captivity 1 The Ark with the Mercie Seat and Cherubims 2 The fire from heaven 3 Sheimoh or Divine presence 4 The Urim and Thummim 5 The Spirit of Prophesy These all were wanting in the Second Temple yet they did not forbear to set up and use the Ordinances of God which formerly were appointed Obs 8 The Lord doth those things for his People which makes him honourable amongst them and others I wil bee sanctified in you before the Heathen The mercy and kindnesse he shewed them in bringing them out of Babylon and restoring to them their former injoyments set them on work to praise the Lord and made the Heathens acknowledge that God was faithful to them in keeping his promise Vers 42 And ye shall know that I am the Lord when I shall bring you into the land of Israel into the Countrey for the which I lifted up my hand to give it to your fathers 43 And there shall yee remember your waies and all your doings wherein yee have been defiled and yee shall loath your selves in your own sight for all your evils that yee have committed 44 And yee shall know that I am the Lord when I have wrought with you for my names sake not according to your wicked waies nor according to your corrupt doings O yee house of Israel saith the Lord God In these verses you have the event and sequel of the Lords gracious dealings with this People in bringing them out of their Captivity into their own land again which is 1 Experimental acknowledgement of God and his goodness unto them v. 42.44 2 Conâ—â—deraâ—ion of their former waies v. 43. 3 Humiliation and Repentance for them And ye shall know that I am the Lord. They knew the Lord by the works of creation by the Prophets by the severe judgements he had executed upon them but that knowledge had not affected their hearts and brought them to fear worship and serve the Lord answerably but now upon that great mercy of being delivered out of Babylon which seemed a thing unpossible to them Ezek. 37.11 and being brought into Canaan they should have such knowledge of God as should descend to their
When the Lord gathers up his People out of the world and brings them into near relation to himself into Canaan and Church order hee looks they should review their former waies and bee much affected with them and throughly repent for them There shall ye remember your waies and all your doings wherein c. When brought into Canaan they were not only to eat the milk and honey to behold the glory thereof but they were to remember daies of old their sinnes in Babylon compliances with Babylonians how they had polluted themselves and provoked the Lord and thereupon to mourn kindly for their unkindnesses to him who had shewed such marvellous loving kindnesse unto them When God brings men out of the World now into Sion gives them the Milk and Honey of the Gospel shews them the glory thereof then they look back wonder at their wickedness and loath themselves for it saying who is like unto us in sinne and wickedness and who is like unto our God in grace and goodnesse in pardon and forgivenesse Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in unto the true Canaan the Church of Christ they will remember their iniquities their bitter and bloudy doings against Christ mourn and loath themselves for the same Zach. 12.10 Rev. 1.7 Obs 3 Where repentance springs from sense of Love and kindnesse as it is real and deep so its secret and universal they should being brought into Canaan not onely remember their sinnes but they should loath themselves bee displeased so with themselves that they should smite and abhorre themselves and that in their own sight and for all the evils they had committed when no eye saw them they would spread all their sinnes before them and in the sight and sense of them be vile in their own eyes Vers 44. And they shall know that I am the Lord. These words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge When I have wrought with you for my Names sake Of these words see vers 9.14.22 The Vulgar is Cum benefecero When I shall have done good to you The Hebrew is When I have done to you or With you for my Name sake That is when I have dealt graciously and mercifully with you out of my free grace and for the honour of my name Not according to your wicked waies Of wicked abominations was spoken chap. 8.9 of wicked counsel chap. 11.2 of Wicked way and waies chap. 13.22.18.23 Those are wicked waies which lead from God from truth from just honest and good things In such they had walked long but God would not deal with them according to the wickednesse of their waies Significat aliquid ad imum usque funditus perdere corrumpere depravare quocunque id fiat modo sine medio Nor according to your corrupt doings The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottome throughly and such were they they were not a Little corrupt but totally corrupted in their judgements wills affections words and actions they were like a corrupt spring that sends forth nothing but corrupt waters Ezek. 16.47 Thou wast corrupted more than they in all thy waies Obs 1 The Lord is gratious and merciful unto the Sonnes of men deserving ill at his hands hee deals with them upon the account of his grace not their deserts What did their wicked waies and corrupt doings deserve at his hands but that hee should have poured out his fury and accomplish his anger upon them as it is ch 7.8 but hee wrought with them for his Name sake that is out of his free grace and favour he spared them hee pardoned them hee delivered them out of Babylon and brought them into Canaan When God seeth nothing in the Creature to put him on to shew mercy hee findes enough in his own Name to provoke him thereunto you have it four times in this chapter thrice before and here that hee wrought for his Name sake whatever mercy this people had it was from Divine favour not their desert If it was free Grace brought the Jews out of Babylon into Canaan what is it but freenesse fulnesse and riches of grace to bring men out of the world into the heavenly Canaan Predestination Calling Justification and Glorification are acts of meer grace and favour Eph. 1.5 2 Tim. 1.9 Rom. 3.24 ch 8.30 1 Pet. 5.10 All the Sonnes of men injoy here or expect hereafter is from the bounty favour and mercy of God Psalm 103.8 9 10 11 12. Luke 12.32 to attribute ought to our own wills or indeavours is to derogate from God and darken the glory of his name and free grace Obs 2 God doth therefore deal gratiously with sinners that they may know him experimentally Yee shal know that I am the Lord when I have wrought with you for my Name sake c. God works and so works that hee makes the hearts of men affected with his works and to say Psal 86.8 Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works none so full of Glory so full of grace and mercy none so influential and operative upon the heart It s Gods scope and aim in doing good so freely and fully as hee doth to make himself known to the hearts of his People that so they may bee knit to him provoke them to admire him and live more fully to him Vers 45 Moreover the word of the Lord came unto mee saying 46 Son of Man set thy face towards the South and drop thy word toward the South and Prophesy against the Forrest of the South-field 47 And say to the forrest of the South Hear the word of the Lord Thus saith the Lord God Behold I will kindle a fire in thee and it shal devour every green tree in thee and every dry tree the flaming flame shal not be quenched and all faces from the South to the North shal bee burnt therein 48 And all flesh shal see that I the Lord have kindled it it shal not be quenched These verses are the fifth general part of the chapter viz. a parabolical Declaration of the destruction of Judea and Jerusalem Some refer these words to the next Chapter and make the beginning of that at the 45. v. of this The 45. v. sets before us the Divine Authority of this Prophesy against the Jews that were yet in Canaan the Prophet received it from the Lord it came from God to him before it went out from him to men In this 45. v. wee have 1 The Compellation Son of man of which heretofore 2 A Command to declare and utter the word hee had received set thy face c. Set thy Face Of this Expression in Chapter 4. 3 7. ch 6.2 ch 13.17 Hac phrasi ostendit strenue precidandum ess◠ita ut nullis minis frangatur nec so
and ruling any more in Judah None of them shall ever come to kingly dignity Vntill he come whose right it is Hebrew is Ad bo asher lo hammishphat which Jun. renders thus Donec venerit is cujus est jus ipsum till hee come whose right it is Aecolamp Donec veniat ei qui judicet untill it come to him who may judge Vatab. Donec is veniat cui jure convenit till hee come to whom of right it belongs The sense is the Crown shall neither fit nor bee fastened to any head till hee come that hath the true right to it and that is neither Nebuchadnezzar nor Zerubbabel nor Aristobulus Alexander or Hyrcanus who assumed Kingly dignity to themselves in time of the Maccabees but Christ the Messiah who is the true heir and successor of David when hee comes hee shall raise up the Kingdome of Judah being miserably afflicted destitute and lost to the eye of the world he changing it into a spiritual Kingdome shall restore it to as high yea an higher glory than ever it had The crown here was reserved and laid up for the Lord Christ who was born King of the Jews Mat. 2.2 to whom the Angel told Mary that the Lord should give the Throne of his Father David and that hee should reign over the house of Jacob for ever and have an endlesse kingdome Luke 1.32 33. upon this account it was that Nathaniel called him the King of Israel John 1.49 and that Christ said The Father hath committed all judgement unto the Sonne John 5.22 The Father had appointed Christ to bee King and Ruler Micah 5.2 gave him power Isa 9.6 hee was to succeed David sit upon his Throne and kingdome to order the same vers 7. and his right thereunto both Matthew in his first Chapter and Luke in his third do clear up shewing how he descended from David And I will give it him Christ when hee comes shall not bee kept off from his right I will give it him and hee shall have the Crown it will fit his head and sit fast upon it though hee come in a mean and low way yet he shall be King and reign Obs 1 The Lord doth lay the glory of Crowns and Scepters in the dust when hee pleases I will overturn overturn overturn it There is no Crown so sure to any Mortals head no Kingdome so stable but the Lord can pluck away the Crown shake the Kingdom to peeces throw out the possessors and dispossesse their Heirs He pulled the Crown from Zedekiahs head he brake his Kingdome in peeces hee threw him out of his Throne deprived him and his Sonnes of ever inheriting more Sometimes the Lord doth suddainly overturn Empires and Kingdomes as Belshazzars by Darius the Median Dan. 5.30 31. Sometimes hee proceeds gradually and so hee did with the Kingdomes of Israel and Judah Hos 5.12 I will bee unto Ephraim as a moth and to the house of Judah as rottennesse a Moth eats up a garment by degrees now it makes one hole in it and anon another so Rottennesse enters by degrees into a Tree first into one branch then another after into the body and root So God by degrees eat up wasted and consumed those Kingdomes But bee it suddainly or gradually hee overturns them when hee pleases God overturned the Persian Monarchy by the Goat which had the notable Horn Dan. 8.5 that was Alexander the Great King of Greece and when hee was grown very great ruled according to his will his Kingdome was broken divided to others and not to his posterity Dan. 11.3 4. the Lord pluckt up his Kingdome and quartered it among those were not his Heires The Lord made the Scepter depart from Egypt Zech. 10.11 hee cut off him held the Scepter from the house of Eden Amos 1.5 hee breakes the staves of the wicked and the Scepters of the Rulers Isa 14.5 Crowns Scepters Kingdomes he tumbles down and laies in the dust Obs 2 When God overturnes Crowns and Kingdomes hee keeps them in such a condition while hee pleases I will overturn overturn overturn and it shall bee no more untill he come whose right it is This was neer five hundred years for from Zedekiahs deposal to the birth of Christ were four hundred ninety and two years which was a long season for his crown and kingdome to lye in darknesse and a desolate condition Hosea told us long since that the children of Israel should abide many daies without a King and without a Prince ch 3 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdome of Judah and lyes overturned to this day and so hath been above two thousand years in a sad dark distressed condition When Kingdomes Scepters and Thrones are once overturned they are not quickly raised up again Their sinnes were great which caused the Lord to overturn them and hee lets them lye under the punishment of their iniquity many daies and years When Kingdomes are down many struggle to lift them up again to their former dignity glory and greatnesse but it must not it cannot bee till the Lords time come till he please to put forth his hand and do it Obs 3 The Lord Christ the promised Messiah was the true King of Judah and Prince of Sion Vntill hee come whose right it is and I will give it him The Father had appointed him to bee King given him the Kingdome and made it known long before his comming in the flesh Hee was spoken of Gen. 49.10 Hee was the Shiloh the Prosperer unto whom the gathering of the People should bee hee gathered Jewes and Gentiles together Hee was spoken of Numb 24.17 There shall come a star out of Jacob and a Scepter shall rise out of Israel So in Psalm 45.6 7. The Scepter of thy Kingdome is a right Scepter and God hath annointed thee See Isa 11.1 2. ch 42.1 2 3. Jer. 23.6 Ezek. 34.23 24. Dan. 7.14.27 Zach. 9.9 In these places and many other the Kingdome of Christ his right thereunto and the Fathers donation thâ—rof unto him are spoken of The Peoples hearts were towards him and they would have made him a King John 6.15 however hee appeared to the world the Apostles beheld glory and majesty in him John 1.14 2 Pet. 1.16 and Pilate writ over his head This is Jesus the King of the Jews Mâ—t. 27.37 Christ was not a contemptible person whatever men thought of him the Father designed him to bee a King gave him a Kingdome the Prophets foretold his Kingly dignity he was born a King dyed a King he lives and reigns at this day King of Sion and of all Saints Rev. 15.3 wee have no cause to bee ashamed of our King but ought to honour him as wee honour the Father seeing all judgement is committed to him Joh. 5.22 23. Obs 4 The wisdome and goodnesse of the Lord towards his that when hee tells them of the severest judgement hee mingles some mercy I will
overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the Hâ—brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wickâ—â—â— whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient
use slander Frâ—a fait extorsion par violence fraud force any way to accomplish their wills and desires And exercised robbery These words are the same in the Hebrew with those chapt 18.12 hath spoiled by violence There the verbe is in the singular number and the substantive in the Plural here the Verbe is in the Plural and the Substantive in the Singular number They did steal and get from one another what they could secretly or openly which was violence and robbery and this they did frequently they were exercised in it And have vexed the Poor and Needy The word for vexed here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with oppressed or used oppression of which with the other words Poor and Needy was spoken chap. 18.7.12 ch 16.49 the Poor and Needy should have been counselled comforted not vexed or oppressed Yea They have oppressed the stranger wrongfully Of Oppressing the stranger hath already been spoken in the 7. vers of this chapter The Hebrew for wrongfully is belo mishphat absque judicio without right The French is Sans au cune jugement without any justice or equity They did injustly oppresse the stranger against all law add right There was no justice amongst them in their dealings with natives or strangers only fraud and force took place Obs 1 That People are usually such as those over them in Church and State are The Prophets the Priests the Princes were wicked and the People were like unto them The Prophets were covetous and thereupon oppressed taking the treasure and pretious things vers 25. the Priests violated the Law and prophaned the name of the Lord ver 26. The Princes for dishonest gain did dishonest and cruel things vers 27. and here the People were like them covetous using oppression and exercising robbery Micah 3.11 the heads thereof that is of Sion judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Here the chief in the state and Church had their eies upon the reward the hire the mony and to enjoy the same they would do say any thing Covetousness is the root of all evil and causeth all sorts of men in whom it s found to comply with the humors of others for its own interest and to make a prey of those do oppose the same and were not the people suitable unto these that were over them Jer. 5.31 The Prophets Prophesy falsely and the Priests bear rule by their means and my people love to have it so the false Prophets by their lies and flatteries did strengthen the wicked Priests in their practices they took into their hands so the words may bee read more power than they should Accipiebant munera ad suas manus Mont. in Margent and gifts which they should not and the people love to have it so they love to hear the Prophets lies and to feed the Priests with gifts to bear them up in their waies cha 6.13 from the least of them to the greatest of them every one is given to Covetousnesse and from the Prophet even unto the Priest The word for prophanation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimulare dolose agere as well as profane agere every one dealeth falsely and how came it to bee so the people learned it of those in place Jer. 23.15 From the Prophets of Jerusalem is Prophanenesse gone forth into all the Land the word may bee rendred hypocrisy dissimulation deceit the false Prophets were notorious Hypocrites Deceivers themselves and they infected all the Land with their leaven It was the Prophets and Priests principally that made the Kings glad with their wickednesse and the Princes with their lies Hos 7.3 and when a Prince or Ruler hearkens to lies all his servants are wicked Prov. 29.12 Wicked Prophets and Priests make wicked Princes wicked Princes make wicked servants and wicked Subjects They tell them tales lies accusing unto them those are contrary to their waies designes and interest or not forwarders thereof whereupon Princes set their servants creatures agents on work to obstruct and pervert justice to intrap and crush such persons This was much practised in late daies The Prelates possest the Princes with their lies and falsehoods concerning the book of sports on the Lords day concerning Altars â—nd Altar-worship and they quickly infected all their Servants and too many of their Subjects therwith so that if the Prophets Priests and Princes be naught the people are too like unto them Obs 2 Covetous Practises in deceiving of or in getting and griping from others is plain thee very the people of the land have used oppression or deceit as your margents have it and exercised robbery When Covetousnesse puts men upon deceitfull practises as to use false weights false lights false measures its robbery so when corrupt counterfeit imbased materials bee put off for sound and good bee it in monies cloathing corn meal wines flesh fish any vendible commoditie it s in the judgement of God robbery so exacting of Fees expedition money taking advantages of mens necessities of forfeitures of Bonds or lands with-holding of servants and labourers wages altering of wills forgeing of deeds warrants Luke 19.8 Levit. 19.13 thou shalt not defraud thy neighbour neither rob him the wages of him that is hired shall not abide with thee all night untill the morning the word for defraud notes wresting and plucking from a man and is the same with the word for oppressing here so that he who oppresseth who wrests any thing from another by subtlety hee plaies the Theif hee robs him so for the hired mans wages when the time agreed upon for paiment comes you must not defer one night one day longer its oppression its robbery and cries out against men James 5.4 when many for greedinesse of gain bought and sold in the Temple Christ called them Theeves you have made it saith Christ A den of theeves Mat. 21.13 the Priests for gain gave way to others to buy and sell doves and other things which were of use for offerings sacrifices they made them who bought the same for such purposes pay dearly for them and for this they were called theeves not simply for being in the Temple it was their Covetous practises their deceiving their griping that made Christ brand them with that name When men out of Covetousnesse do grate upon others defraud and over-reach them in bargaining or otherwise they are robbers and such doings is called robbery Amos 3.10 They know not to do right saith the Lord who store up violence and robbery in their Palaces they were so exercised with Covetous practises that they knew not to do right onely they were acquainted with theevery Niniveh was such a City Nahum 3.1 it is full of lies and robbery all shops all places in it were full of them I fear London is too like Niniveh full of lies and robbery are not mens hearts tongues hands exercised with covetous practises
they did as basely and vilely as she that commits filthiness with another Obs 2 The Lord takes notice where and when those are in relation to him do sinne They committed whoredomes in Egypt and in their youth they sinned amidst the grand and bitter enemies of God among Egyptians and then when they were but growing up to bee a people They should have considered what enemies the Egyptians were to their God and to his worship how odious their waies and worship were to him that so they might have kept at a great distance from them they should have walked circumspectly that so they might have kept his name from being polluted and likewise they being in their youth under bondage should have minded Gods kindnesse in preserving them and making them to prosper but they did not they sinned in Egypt and in their youth two great aggravations of their sinne When God is beginning to shew kindnesse to a people in misery and raising them up to some height and greatnesse and then for them to turn aside to lewdnesse to superstitious idolatrous and heathenish practices this God observes in a special manner and it provokes him greatly See how it affected the Lord that they sinned presently after he had shewed them kindnesse in bringing them out of Egypt Psal 106.7 They provoked him at the Sea even at the red Sea I put forth my mighty power to bring them out to the Sea-side was ready to divide the Sea to carry them through but even then and there they provoked mee When States Cities Families degenerate in their youth it sorely displeases God Note 3 Wheresoever a devised worship is brought in there mans Tabernacle is set up where true worship is advanced there is Gods Tabernacle The ten Tribes had a worship of Jeroboams devising like unto the worship of Jerusalem in many things but this was Aholah Their own Tabernacle God owned it not hee was not in their Assemblies hee accepted not their sacrifices their incense was a stink in his nostrils but Jerusalem was Aholibah there Gods own worship was set up and so long as his worship was there hee acknowledged his Tabernacle to bee in her Where his worship is there hee dwells Psalm 68.16 and is to be seen and inquired of Psal 27.4 Vers 5 And Aholah plaied the Harlot when shee was mine and shee doted on her lovers on the Assyrians her neighbours 6 Which were cloathed with blue Captains and Rulers all of them desirable young men horse-men riding upon horses 7 Thus shee committed her whoredomes with them with all them that were the chosen men of Assyria and with all on whom shee doted with all their Idols shee defiled her self 8 Neither left shee her whoredomes brought from Egypt for in her youth they lay with her and they bruised the breasts of her virginity and poured her whoredomes upon her 9 Wherefore I have delivered her into the hand of her lovers into the hand of the Assyrians upon whom she doted 10 These discovered her nakednesse they took her sons and her daughters and slew her with the sword and she became famous among women for they had executed judgement upon her In these verses Aholahs sinnes and judgements are set out 1 Her sins which were 1 Confederating with the Assyrians vers 5. see 2 Kin. 15.19 and those Assyrians are described vers 6 7. 1 From their Garments 2 From their Titles 3 From their Age. 4 From the Creatures they used 2 Entertaining and defiling her self with the Assyrian idols vers 7. 3 Retention of her old Egyptian Idolatry vers 8. there shee had a Calfe and under Jeroboam and others shee had golden Calves 2 Her Judgements which were 1 Loss of her freedome vers 9. 2 Desolation vers 10. in which verses wee have also 1 The Causes of the judgements 1 The Principal God himseâ—f vers 9. 2 The Instrumental viz. the Assyrians 2 The Event of those judgements ver 10. shee became famous among women Vers 5 When she was mine The Hebrew for mine is Tachti sub me when she was under me under my Covenant under my worship my power and authority Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee hath gone out from mee her husband and plaid the harlot or pro me in stead of me and my worship Shee hath taken in other gods and their Worship The Chaldee is a cultu meo she hath left my pure worship and fallen to the abominable idolatries of the Assyrians She doted on her lovers The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes violent and base love and is rendred by the Vulgar insanivit in amatores suos Insano amore flagrare importat turpem inhonestum amorem Prad shee was mad upon her lovers the Assyrians and other Nations Vers 8 Neither left shee her whoredomes brought from Egypt That superstitious idolatrous disposition which shee had being in Egypt still abode with her shee made leagues with the Egyptians 2 King 17.4 shee had her calves like the Egyptian calf 1 King 12.28 Vers 10 These discovered her nakedness The Assyrians took away her ornaments and cloathing as ver 26. and used her shamefully and cruelly as women often are being taken in war Isa 47.2 3. She became famous among women Hebrew is shee was a name to women Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee was a talk among women Some talkt of her for her whoredomes and filthinesses Others for her miseries judgements and grievous sufferings and so she was famous amongst women Obs 1 That when people go out from God to false waies of worship and confidences therin they are violent and strong in their affections thereunto Aholah doted upon her lovers her heart was fired with Babylonish gods and confidences in them Obs 2 What evil persons have practised in their youth that they affect in their age Aholah had loved the Egyptian Idols in her minority and after shee was grown up come to her latter daies those Idols were not out of her thoughts her Egyptian Lovers were still in her minde like Harlots that minde their former lovers long after they are married what corruption gets in in youth grows up and abides An unclean idolatrous heart in youth will be so in age Obs 3 That Idolatry may continue long in a Nation but shall at last be severely punished by the Lord. Aholah had been an idolatresse from her youth and when shee was grown up to some greatnesse then shee brake out into gross notorious Idolatry 1 King 12. in which shee continued some two hundred sixty and odde years and then the Lord plagued yea destroyed her her Sonnes and Daughters It s wisdome to cleave to the Lord and his worship not to follow or confide in other Nations or their waies Obs 4 God makes places and persons remarkeable by the judgements he executeth upon them Aholah was made famous among women by those judgements hee brought upon her Aholah was Samaria which Shalmanezer besiedged three years and then took
would have men so love their wives as to honour them whatever objection lies in the way 1 Pet. 3.7 though the wife bee the weaker vessel yet shee must bee honoured her weaknesse must not hinder her honouring a Venice Glasse is a vessel of more honour in the house than a brasse pot The Husband is to honour his wife by making known bosome secrets to her by taking her counsel and advice by speaking well of her as his glory and crown by trusting her by esteeming of her above others and by taking her part against all others If God did not approve of love in Husbands producing such effects hee would not have said Let her breasts satisfy thee at all times and bee thou ravished alwaies with her love Prov. 5.19 God would have men abound in their love to their wives and because they fall short therein he bids them erre in their love for so is the Hebrew Tishgeh Tamid errabis jugiter thou shalt love thy wife rather too much than too little And did Husbands consider besides Gods command and Christs example how it would further their prayers prevent temptations and honour a married condition they would love their wives more conscientiously sincerely spiritually strongly Obs 3 Our nearest and dearest comforts are in the hand of the Lord to dispose of as he please Behold I take away from thee the desire of thine eyes I have let thee injoy her thus long I have continued her with thee many daies and years but now I take her away shee shall abide with thee no longer a prudent wife is from the Lord given by him hee brought the woman unto Adam Gen. 2.22 and as hee gives hee takes at his pleasure hee took away Sarah from Abraham Gen. 23. Elijah from Elishah 2 King 2.3 and Rachel from Jacob Gen. 35. Wives Husbands Children Friends are onely lent us of the Lord for a season and when that season is expired hee takes them to himself wee should therefore in all such cases look unto the hand of God Obs 4 That God can and sometimes doth suddainly deprive us of our choicest comforts I take away the desire of thine eyes with a stroak There was no antecedent sicknesse no visible symptomes of death but in a moment was Ezekiels wife snatched away How suddainly was the fire kindled that consumed Nadab and Abihu Levit. 10.2 There went out fire from the Lord and devoured them presently was not Sodome overthrown in a moment Lamen 4.6 Did not the Lord strike fourteen thousand and seven hundred with the Plague in a moment Num. 16.44.49 were not all the first-born of the Egyptians smitten and destroyed in an hour at midnight Exo. 12.29 Was not Sisera in a minute deprived of his breath and head Judg. 5.26 God hath a scourge yea many scourges to slay suddainly Job 9.23 hee hath arrows to shoot which wound suddainly Psal 64.8 there is no foresight no preventing of them nor cure of their wound How unexpectedly was Rachel made childlesse Matth. 2.16.18 when Herod slew the children God hath various stroaks and suddain ones to take away us and our comforts by gun-powder by fire c. Mans calamity comes suddainly and he is broken suddainly without remedy Proverbs 6.15 The consideration hereof should cause us 1 To fear the Lord that can strike such stroaks as to deprive us of our chief comforts in a moment wee should sanctify him in our hearts and make him our fear that so he may be a sanctuary unto us to defend us and not a hammer or sword to strike or destroy us 2 Not To promise long continuance of any creature comfort unto our selves use them for the present but expect not much nor long continuance of them 1 Cor. 7.29 The time is short let them that haâ—e wives bâ—e as if they had none Isa 3.22 Cease ye from man whose breath is in his c. 3 To prepare for death Men put off the evil day and are spared in an evil time when the stroak falls suddainly upon them Eccl. 9.12 They spend their daies in wealth and in a moment go down to the grave Job 21.13 which is a sad thing but if men spent their daies in getting grace labouring to win Christ and bee found in him their end would be happy though their death be suddain for blessed are those dye in the Lord Rev. 14.13 live every day therefore as your last day Obs 5 Bitter and great afflictions are not alwaies arguments of Gods hatred and indignation Ezekiel was a Prophet a choice servant of the Lords yet from him doth God take away the desire of his eyes which was a very bitter and grievous affliction if wee consider the aggravations were in it 1 Hee was now in Captivity among Babylonians where his wife was a sweet companion and comfort unto him in the midst of all the troubles reproaches and difficulties he met withall 2 Shee was taken away not in the common way of men and women but by a suddain stroak such stroaks go to the quick wound deep and might have sunk our Prophet had not the Lord given him a little notice of it 3 That it should bee to Type out the destruction of the Temple and City of Jerusalem that God should suddainly strike and take away his wife thereby to represent the suddain ruine of them could not but be grievous to him 4 Hee is forbidden to mourn weep or performe any funerall rites for her might hee have sighed mourned wept that would have eased his heart might hee have used the Jewish Rites and Customes at her death and burial that would have testified respect and love unto her but hee might not do either of them So then by these aggravations you see hee had no light affliction upon him and whatever they were in them was nothing of divine hatred and indignation Aaron was the Saint of the Lord Psalm 106.16 and him the Lord gave a bitter Cup to drink off hee slew two of his Sonnes at once both the eldest Exod. 6.23 and for offering a little kitchin or strange fire which was not prohibited though not commanded being the first time and then forbad him and his other Sonnes to mourn for them Levit. 10.1 2 6. Christ was more than a Prophet than a Saint hee was a Son the onely begotten the wel-beloved yet hee had a cup given him to drink which had more gall and wormwood in it than any yea than all the cups the Prophets and Saints had before or since Afflictions argue not Gods hatred if wee say so wee shall condemn the generation of the righteous and falsify the truth for it s said whom I love I rebuke and chasten Rev. 3.19 Those therefore that have bitter and heavy afflictions should take heed how they yeild unto the perswasions of Satan and corruption saying surely if God loved you hee would never deal so by you Obs 6 That mourning for the dead is not unlawful Ezekiel would have mourned wept and used
Zephany 2.8 7 Behold therefore I will stretch out my hand upon thee Thou hast clapped thy hands against mee and my people therefore I will stretch out my hand upon thee that is against thee It shall bee upon thee to break and destroy thee I have held in my hand a long time but now I will stretch it out and thou shalt feel the power of it Zeph. 1.4 I will stretch out mine hand upon Judah and upon all the inhabitants of Jerusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the Priests After stretching followed cutting off So Ezek. 14.9 I will stretch out mine hand upon him and will destroy him from the midst of my People Israel I will deliver thee for a spoil to the Heathen In the fourth verse it was said I will deliver thee to the men of the East here to the Heathen Those men of the East were Heathens whom the Jews hated as uncircumcised Judg. 18.15 as Doggs Matth. 15.25 26. Christ speaks according to the esteem the Jews had of the Gentiles To them they should bee for a spoil The word for spoil is lebag which Montanus renders in cibum for meat but Piscator thinks it put for Lebaz in predam for a prey but that is not needful because the word Bag it self signifies meat a Portion as Dan. 1.5 8. The Portion of the Kings meat bag hammelech God would deliver the Ammonites to bee meat unto them they should feed upon them and what they had as they had done upon the Jews they should eat their fruit and drink their milk And I will cut thee off from the people Thou art now a Nation among others but I will cause thee to cease from being a Nation either by destroying of thee or sending thee into captivity scattering thee amongst the Heathens If thou bee a people at all thou shalt bee a people without any head without a Name thou shalt bee removed far from the people thou now borderest upon and they shall know thee no more thou and thy name shall both perish so much the next words import I will cause thee to perish out of the Countries I will destroy thee These last phrases do interpret the former causing them to perish out of the Countrys is cutting them off from the People and destroying of them is both The Hebrew word for perish and destroy do signify an utter and total destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Shidler dicitur de omnimoda rei perditione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kirker significat personam vel rem aliquam ita abolere ut ejus nihil reliquum maneat The Septuagint joyns them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy thee out of the Countries with a destruction that is utterly Obs 1 The Lord having contended with his own family hee contends with others First he had a Controversy with the Jews and now hee enters into Controversy with the Nations Son of man set thy face against the Ammonites and Prophesy against them hee had formerly set his face against the Jews and prophesied sad things against them which being done hee must set his face against others and prophesy not onely dura but durissima the hardest things against them even utter destruction When Gods people have drunk of the Cup then it shall bee given unto others Jer. 25.15 16 17 18 19 20 21 22 23 24 25 26. God began with Jerusalem his own People and Family and then caused the cup of his fury to pass unto all Nations and Kingdomes So Isaiah after hee had begun with the Jews and declared what dreadful judgements God would bring upon them hee turns aside to the Nations and laies the burden of the Lord upon them and that in nine Chapters together from the beginning of the 13. to the end of the 21. judgement oft begins at Gods house as Amos 3.2 you onely have I known of all the families of the earth therefore I will punish you for your iniquities God would begin with them Ezek. 9.6 Begin at my sanctuary but hee ends elsewhere Psalm 75.8 when Gods people have drunk the red wine in the Cup the wicked must drink the dregs the Cup passeth from place to place till all be drunk off Jerem. 25.29 Loe I begin to bring evil upon the City called by my name and should yee bee utterly unpunished ye shall not bee unpunished for I will call for a sword upon all the inhabitants of the earth Have I begun with mine own City and People and do you think to go free no the sword is commissioned to come unto you if that have eat the flesh of my Sons and Drunk their bloud much more shall it eat your flâ—sh and bones and drink your bloud If Jerusalem go down other Cities will not stand if God spare not his own Temple hee will not spare Satans Synagogues when the green trees are cut down that stood in the garden the drye trees must expect the Axe which stand in the forrest Obs 2 That the Lord takes notice what the waies and carriages of Nations are towards him and his Thou saidst Aha against my Sanctuary when it was prophaned and against the Land of Israel when it was desolate All the secret consultings plottings revilings attempts that are against the worship waies and people of God among Heathens and Heathenish spirits are minded by the Lord Psalm 66.7 his eyes behold the Nations the men of them their thoughts words and waies when the Nations gathered themselves together against Sion and said let her be defiled and let our eye look upon Sion Mic. 4.11 God then looked upon them and observed the workings of their hearts heads tongues and hands yea their rage and imaginations hee animadverts Psal 2.1 Why do the Heathen rage and the People imagin a vain thing Hee observed how insultingly the Babylonians carried it against his Jeremy 50.11 Psal 137. they rejoyced they laughed they said sing us one of the songs of Sion they and the rest of Sions adversaries mockt at her and her Sabbaths whatever the Nations now do devise plot speak or enterprize against the people of God hee that sits in heaven beholds the same and laughs them to scorn Obs 3 To laugh at and insult over the calamities of others is a grievous and provoking sinne Because thou saidst Aha against my Sanctuary when it was prophaned and against the Land of Israel when it was desolate and against the house of Judah when it went into captivity Behold therefore I will deliver thee to the men of the East for a possession c. Because the Ammonites insulted clapped their hands stamped with their feet were heartily glad at the sufferings of the Jews and vented their spight against them therefore God was exasperated so as to threaten the Ammonites ruine and utter extirpation They were the Neighbours bordering upon them they were their confederates in league with the King of
Camels vers 5. I will stretch out my hand I will cut thee off I will cause thee to perish I will destroy thee vers 7. I will open the side of Moab vers 9. I will execute judgement vers 11. I will stretch out my hand I will make it desolate vers 13. and thrice more in the Chapter afterwards Men are backward to eye God when judgements come they will not see his hand the hands of men they see and feel and thereupon fret rage meditate revenge disquiet themselves plot mischief and attempt changes but did they see Gods hand laying vengeance upon them they would see also how justly hee had done it even for their sins and so humble themselves bee quiet submit and accept the punishment of their iniquities God hath laid his vengeance upon Nations near us and farther off they do not they will not see the Lord or his hand but they shall see and bee ashamed for their envy at his people whatever vengeance is upon any Nation it s the Lords vengeance not mans Obs 4 It s Gods method to plague and punish the wrongers by the wronged The Edomites dealt wretchedly cruelly against the house of Judah they were the wrongers the oppressours and what saith God I will lay my vengeance upon Edom by the hand of my people Israel They were the wronged The Edomites thought the Jews should never bee able to get up again or trouble them but God had his time to make them instruments to plague and punish those had intreated them so ill Obad. 21. The Lord caused Saviours to come up upon Mount Sion to judge the Mount of Esau after the Babylonish Captivity the house of Jacob grew strong became terrible as fire and burnt the Edomites as stubble and straw Those they had despised and insulted over at last they suffered by Obs 5 When God imploies men to bee instruments of executing his judgements they are carried forth so far as hee pleaseth They shall do in Edom according to mine anger and according to my fury God had conceived great anger against them had much fury to let out therefore they should destroy man and beast make it desolate from one end or side of the country to the other Obs 6 The vengeance of God is an awakening and distinguishing thing they shall know my vengeance that I am a God of infinite power most holy and just differing from all the Gods of the Nations Vers 15 Thus saith the Lord God because the Philistines have dealt by revenge and have taken vengeance with a despightful heart to destroy it for the old hatred 16 Therefore thus saith the Lord God behold I will stretch out mine hand upon the Philistines and I will cut off the Cherethims and destroy the remnant of the Sea coast 17 And I will execute great vengeance upon them with furious rebukes and they shall know that I am the Lord when I shall lay my vengeance upon them These verses are a Prophesy against the Philistines where you may take notice of 1 Their sin they were revengeful v. 15. 2 Their punishment cutting off destruction v. 16. 3 The manner of Gods punishing them v. 17. with furious rebukes 4 The End of his punishments v. 17. they shall know that I am the Lord. 15 The Philistines They came out of the loines of Casluhim Mizraim and Ham Gen. 10.6 13 14. Their Country was Palestina which was West of Judaea and bordering upon the Sea it had five great Cities in it Ashdod Gaza Askelon Gath and Ekron 1 Sam. 6.17 each of which had its Lord Josh 13.3 The Sept. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienigenae men of another stock race nothing allyed to the Jews They owned not the God of Israel but had other gods Judg. 6.10 Dagon was a chief God of theirs Jud. 16.23 they had an house of gods 1 Chro. 10.10 poor and petty gods that were confined to and comprehended in an house These Philistims were men of war they had the Jews under their power eighteen years together Judg. 10.7 8. yea forty years together Judg. 13.1 in Samuels daies they slew thirty thousand footmen at once and took the Ark of God 1 Sam. 4.10 11. they slew Saul and his three Sonnes in another Battle whereupon they came to possesse many Cities of the Israelites 1 Sam. 31. They were the greatest enemies the Jews had and more frequent warres were between them and the Jews than any other Have dealt by revenge The Hebrew is Pro facere in ultione for that thou hast had to do in revenge which is an act of an ulcerous mind repaying evil for evil The word Nakam revenge hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kam insurgere for ultor in laesorem insurgit The revenger riseth up against him hath wronged him be the injury real or in imagination and satisfyeth himself for the same The Philistims as they had oft conquered and kept under the Jews so they had oft been conquered and held under by the Jews Sampson in his daies plagued and slew many of them Judg. 14 15 16. chapters So in Samuels and Jonathans times they suffered much 1 Sam. 7.13 and chap. 14. but David 2 Sam. 5. 8. 21. Chapters was the great Champion that subdued them Hezekiah also smote them 2 King 18.8 and Vzziah brake down the walls of their strong Cities and built Cities among the Philistines 2 Chron. 26.6 These acts of the Jews lodged in their hearts rankled begate malitious thoughts in them and made them from Generation to Generation to meditate revenge and having an opportunity upon the Babylonians comming to besiedge Jerusalem they fell in with them furnished them with men ammunition and what they could to destroy the Jews And have taken vengeance with a despightfull Heart The words in the Original run thus And have revenged a revenge with contempt in the minde They contemned and despised them in their hearts mindes and were glad they had an opportunity to be revenged on them The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Avenarius divexatio flagellatio Piscator reads the words Exereuerunt ultionem ex animo depopulatione they did from their heart take vengeance on Jerusalem by depopulating it They were very spightful against them and used them summo ignominioso contemptu with the greatest scorn and spightfulnesse they could Matth. 5.44 Pray for them that despightfully use you the word for despightful use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mars bellum because where there are despightful actions there is hostilis veluti bellicus insultus an hostile and warlike insulting over others and seeking their harm yea oft their ruine To destroy it for the old hatred Montanus turnes the Hebrew thus Ad corruptionem inimicitia seculi to destroy through the enmity of the age its like they had great enmity against the Jews at that time but in the margent hee hath it Inimicitiis perpetuis