the Inhabitants of them and if he did but call they came to his Standard presently The Princes of the Earth find it an hard business to get a great Army together and wait long for it after great consultation how to effect the same but the Lord only calls and iâ—'s done He is the Lord of Hosts he hath command of spirits and can with ease in a little time gather a vast Army The Centurion when he said to his servant Come he came and when God shall say to men Come they will come they must come out of all parts from all mountains Fifthly Observe As God can easily gather Armies for the good of his Church so he can as easily ruine Armies which are against his Church he can mingle a perverse spirit amongst them so divide them that they shall execute one another Every mans sword shall be against his brother One Goggite should destroy another they thought to have destroyed Gods people and they fell one upon the other 2 Chron. 20.22 23. The children of Ammon Moab and mount Seir came against Judah and thought to destroy them and take their possessions but God soon ruined their enemies he set them one against another for the children of Ammon and Moab stand up against the inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another the Ammonites destroyed the Moabites and the Moabites the Ammonites This great multitude for so they are called ver 2. did the Lord cause to fall by their own swords How easily did God scatter the Army of the Syrians which besieged Samaria He made them to hear a noyse of Charets and Horses whereupon they fled for their lives and left bag and baggage 2 King 7.6 7. Did not God at the prayers of a Christian Legion in the Army of Marcus Aurelius Emperour scatter and destroy that vast Army of the Marcomanni and Quadi which consisted of 977 thousand He sent rain at the same time to relieve the Emperours Army which was in danger of perishing by thirst and also thunder lightning and fiery hail which ruined the enemies God can with great facility overthrow the greatest Armies Sixthly Observe God hath variety of means and wayes whereby to destroy Armies and punish Enemies He hath the pestilence bloud an overflowing rain great hailstones fire and brimstone to do the same by He had an Angel to destroy Sennacheribs Army Isa 37.36 Stars to fight against Sisera Judg. 5.20 The shining of the Sun upon the water undid the Moabites 2 King 3.22 23 24. The sound in the tops of the Mulbery-trees did the Philistines no good 2 Sam 5.24 God hath Natural Casual and Divine means to plague his enemies with though they be in great Armies Seventhly Observe Those who joyn with Great ones in wicked enterprises must look to suffer grievous things with them I will rain upon him and upon his bands and upon the many people that are with him They thought themselves safe under Gog that they should get honour and wealth in that enterprize but the undertaking was unwarrantable Gog could not justifie his act nor protect them They were Co-actors in wickedness and so should be Co-sufferers It 's dangerous to adhere to Greatness in wicked designs Though hand joyn in hand the wicked shall not be unpunished Prov. 11 21. Let multitudes take Gog and Great men by the hand let them follow their counsels tread in their steps do their wills this cannot secure them they shall be punished God is no respecter of persons in every Nation he that doth wickedly and they that joyn with him shall be punished Vers 23. 23. Thus will I magnifie my self and sanctifie my self and I will be known in the eyes of many nations and they shall know that I am the Lord. THis Verse shews the end of Gods destroying Gog and in such a manner viz. That God may be honoured and known Thus will I magnifie my self The Septuagint and some others read the words passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be magnified but Hith gaddilti is I will magnifie my self or I will make my self great and that is done when God doth such things as declare his Power his Faithfulness and his Justice when the Lord should execute his dreadful threatned-Judgements upon Gog then his great Power would appear that he had the Command of all Creatures that vast Armies are nothing to him so his Faithfulnesse to his people who owned him for their God and his Justice in destroying those would have destroyed his And sanctifie my self God is not unholy or polluted at any time but he is said to Sanctifie himself when he declares himself to be not Impotent not Unfaithfull not Unjust but a Powerfull Faithfull Righteous and Holy God Observe The end of Gods judgements upon the wicked is that he may be known and acknowledged among the Nations and so have a great and holy Name God is known by executing of judgements Psal 9.16 Known not to be like unto men as they conceived Psal 50.21 or a God that sees not as they said Ezek. 8.12 or a God countenancing and preferring evill-doers as they affirm'd Mal. 3.15 But to be a dreadfull God as when he visited Ananias and Sapphira for their sins Great fear came upon all that heard thereof Act. 5.11 To be an holy God as 1 Sam. 6.20 when he smote the Bethshemites 50000 of them with sudden death it was said Who is able to stand before this holy Lord God by his judgements he hath made his Name dreadful among the Heathen What a great and holy Name did the Lord make to himself by the destruction of Pharaoh and his host in the Red-sea CHAP. XXXIX Vers 1 2 3 4 5 6 7. 1. Therefore thou son of man prophesie against Gog and say Thus saith the Lord God Behold I am against thee O'Gog the chief prince of Meshech and Tubal 2. And I will turn thee back and leave but the sixth part of thee and will cause thee to come up from the north parts and will bring thee upon the mountains of Israel 3. And I will smite thy bow out of thy left hand and will cause thine arrows to fall out of thy right hand 4. Thou shalt fall upon the mountains of Israel thou and all thy bands and the people that is with thee I will give thee unto the ravenous birds of every sort and to the beasts of the field to be devoured 5. Thou shalt fall upon the open field for I have spoken it saith the Lord God 6. And I will send a fire on Magog and them that dwell carelesly in the isles and they shall know that I am the Lord. 7. So will I make my holy Name known in the midst of my people Israel and I will not let them pollute my holy Name any more and the heathen shall know that I am the Lord the holy One in
When God shews mercy to his Church and destroyes the Enemies of it then he provides for his own honour sanctifies his Name and makes himself to be known distinct from all other gods When the Jews Church shall be at peace Gog and Magog be destroyed then God will be glorious all speak honourable of him and acknowledge him to be the holy One of Israel When God led the Israelites through the Red-Sea and took off the wheels of the Egyptian Chariots the Egyptians said Let us flee from the face of Israel for the Lord fighteth for them against the Egyptians Here they acknowledged Gods power and that he was a God distinguished from all their Idol-gods a God fulfilling his promises and threats a God able to save and destroy even the Holy one of Israel Vers 8. Behold it is come and it is done saith the Lord God this is the day whereof I have spoken HEre the certainty of Gog's overthrow and the rest with the time thereof is pointed out It is come it is done i e. This Prophesie is so certain as if it were come and done already It 's usual among the Hebrews to put preter-tenses for future and to speak of things as past which are certainly to come This is the day whereof I have spoken God had spoken of Gog and Magog by his Prophets formerly as was shew'd from the 17. verse of the 38. Chapter that they should come against Israel and utterly be destroyed in that attempt which the Lord speaking of here as done saith This is the day not designing the prefixed day when it should be It shall be but when that is hid First Observe There is a certain time determin'd for the destruction of the Churches Enemies which God looks upon as present and done Behold it is come it is done that is the day of Gog and Magog's ruine God fore-sees things to come as if they were present not by a presence of Existency from Eternity but in his Decree on that his fore-knowledge and the certainty of things is founded we should therefore firmly believe the same and not give way to dubious opinions thereabout Secondly Observe The particular time is hidden from mâ—n and known only unto God Mâ—n cannot say This is the day but the Lord can He knew the very moment when Gog and his should be destroyed and the Church set at liberty The thing and time indefinitely were revealed to the Prophet but not the particular punctual time The Lord kept that in his own breast his Infinite Wisdom saw it not meet to particularize the time the Prophets had spoken of a day that would be for Gog's invading the Land of Israel and of his falling upon the Mountains thereof but the exact time they knew not John unto whom the Lord Christ revealed much tells you that after 1000. years reign of the Saints with Christ it shall be Rev. 20.7 8 9. Vers 9 10. 9. And they that dwell in the Cities of Israel shall go forth and shall set on fire and burn the Weapons both the Shields and the Bucklers the Bows and the Arrows and the Hand-staves and the Spears and they shall burn them with fire seven years 10. So that they shall take no Wood out of the Field neither cut down any out of the Forrests for they shall burn the Weapons with Fire and they shall spoil those that spoiled them and rob those that robbed them saith the Lord God THe great victory over Gog and Magog begins in these verses which is set out by the burning of the Weapons and spoyling them of their Goods Who gate the victory is not mentioned it 's only said the Jews shall go out of their Cities and gâ—ther up the weapons and burn them c. It 's conceiv'd the Lord will deal with Gog and his Forces in some extraordinary way Vers 3. it 's said I will smite the Bow out of thy hand And Rev. 20.9 Fire came down from God out of Heaven and devoured them but notwithstanding Gods extraordinary dealing with them the Jews were used of the Lord in this victory for Chap. 38.21 I will call for a Sword against him throughout all my Mountains saith the Lord God so that all Israel shall be in the field against him and be the Conquerors Vers 9. They that dwell in the Cities of Israel shall go forth and shall set on fire and burn the Weapons After this great and famous Victory the Citizens which dwell in the Cities of Israel will go forth Visendi Spoliandi gratia to see the slain and to get spoil and among other things they should take of their Weapons and make themselves Fire thereof The word for Weapons is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshek which notes any kind of Weapon to oppose the Enemy It 's not from nasak to burn but from noshak to â—rm Both the Shields and the Bucklers the Bows and the Arrows and the Hand-staves and the Spears These latter were combustible but how they should burn the Shields and Bucklers is not apparent they being of solid metals It 's like something combustible was annexed unto them And they shall burn them with Fire seven years It must needs be a numerous or rather numberless Army whose weapons should suffice the Jews seven years for fireing John saith their Number shall be as the sand of the Sea Rev. 20.8 which exceeds all Arithmetick Some make it an Hyperbolical expression to shew the greatness of their overthrow and multitude of their warlike Instruments Others mind us of a certain time put here for an uncertain viz. seven years put for a long time The Jewish Writers do take the words literally concluding they shall have such a Victory over their Enemies as that for seven years they shall need no other materials to burn then their weapons and think their Messiah not come because they have not yet obtain'd such a Victory Sanctius thinks not that they were seven years in burning the weapons but that they had such store which might have served them for seven years fuel great store and therefore it 's said they should burn them with fire seven years How this was verified in Antiochus is hard to shew It 's nearer to truth to judge that this Scripture remains still to be fulfill'd Vers 10. So that they shall take no Wood out of the Field neither cut down any out of the Forrests These words taken absolutely do strengthen the literal acceptation of the former We may take them comparatively thus That in respect of what they did use to take out of the Field and cut out of the Forrest they should now cut and take little And why For they shall burn the Weapons with Fire They should so supply them for fuel that little other wood should serve This burning of Enemies Weapons conduceth much to peace Where warlike weapons are broken and burnt not reserved there Wars cease and Peace follows They shall spoil those that spoiled them and rob those
neither be corner foundation or wall-stones Jem 51.26 and the stones of Sion which are pretious and living they begin to creep out of the dust of contempt and to appear like the stars of the morning now there is a spirit of prayer more then formerly and more then ordinary for the accomplishment of this vision and great expectation raised in many to see such a spiritual Temple Fifthly Observe The end of making known the laws and ways of God's house is that they may be observed and practised Ezekiel must shew them and write in their sight the forms laws and ordâ—nances of the house that they may keep and do them God propounds not divine things onely to be known but chiefly to be done It 's not enough to know virtue but men must endeavour to have it and to do virtuously Did a man know all the forms comings in and goings out of God's house all the laws and ordinances thereof and not observe them it would not advantage him at all but make his condemnation the greater The end of humane laws and ordinances is observation else they are no better then cyphers So the end of God's laws is keeping and doing of them it 's not knowing nor hearing nor praising but practise which commends them Disobedience is a dishonour to God to his house to his laws Let us hearken to James in this case Chap. 1.22 his counsel is good Be ye doers of the word and not hearers only deceiving your own selves Vers 12. This is the law of the house upon the top of the mountain the whole limit thereof round about shall be most holy c. Sanctius reads the words thus This is the law of the house upon the top of the mountain and there makes the distinction from the following words Others make it before and refer the words upon the top of the mountain to the latter words not the former There is no considerable difference whether the note of distinction be in the one or the other place For the house was upon the top of a mountain Chap. 40.2 6. The law of this house viz. the fabrick mountain and whole compass thereof was holiness It 's here said to be most holy The Hebrew is Sanctitas sanctorum The holiness of holiness The Hebrews do double the word when they intend a superlative as a Servant of Servants Gen. 9.25 that is most servile a King of Kings Ezra 7.12 that is the most eminent and greatest of Kings and here the holiness of holiness that is the most holy Such was this house and the mountain whereon it stood and the compass of it round about which was by a wall of 500. reeds long and so many broad or thereby was the separation made between the Sanctuary and the prophane place Chap. 42.20 This house was to be the habitation of God his Throne a representation of New Jerusalem and Heaven it self therefore it is styl'd not onely hold but most holy First Observe The Church of God hath a good Foundation It 's an house upon a mountain and that is strong Job 39.28 Rocks and mountains are strong places they stand immovable The rock or mountain on which the Church is founded and built is the Lord Christ himself 1 Cor. 3.11 call'd a mountain Dan. 2.35 A precious corner stone a sure foundation Isa 28.16 A rock 1 Cor. 10. 4. The strength of Israel 1 Sam. 15.29 The root of David Rev. 22.16 and upholder of all things Heb. 1.3 He upholds the world and the Church Secondly Observe The Church of God is eminent and conspicuous It 's on the top of a mountain and that mountain was very high Chap. 40.2 where he saw this Temple which holds forth the visibility and eminency of the Church under the Gospel Isa 2.2 It shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it When one mountain is laid upon another the uppermost must be very eminent the Church here is call'd a mountain and this mountain is seated upon the top of another mountain even that mountain that fills all the earth Dan. 2.35 It must therefore of necessity be high and be seen of the nations for it 's Prophesied that all nations shall flow unto it This suits with that Rev. 21.24 Thirdly Observe The whole Church of God is to be made up of holy materials The house upon the top of the mountain the whole circuit thereof round about shall be mâ—st holy There must not be one part of the house profane another part holy but the whole house and every part thereof must be holy Isa 35.8 There shall be the way of holiness the unclean shall not pass over it the purity of that way will be such as wicked ones will not dare to tread in it Joel 3.16 17. The Lord shall roar out of Sion and utter his voice from Jerusalem and the heavens and the earth shall shake terrible doings there shall be but the Lord will be the hope of his people and the strength of the children of Israel So shall ye know that I am the Lord your God dwelling in Zion my holy mountain then shalâ— Jerusalem be holy that is all Jerusalem shall then be holy and there shall no strangers pass thorow her any more to pollute and defile her Then shall every pot in Jerusalem and Judah be holiness unto the Lord as Zech. speaks Chap. 14.21 Then shall be shut out all dogs sorcerers whoremongers muâ—derers Idolaters and lovers with makers of lies as John saith Rev. 22.15 and whatever defileth Rev. 21.27 Peter calls them of this Temple lively stones 1 Pet. 2.5 John calls them seal'd ones Rev. 7.4 Such as had the Fathers name written in their foreheads Rev. 14.1 Precious stones Rev. 21.19 Ephes 2.19 20 21.22 Fourthly Observe The law of this house which is holiness is specially to be observed The verse begins and ends alike This is the law of the house bebold This is the law of this house Hujus domus so Vatablus Istius domus so Junius As the house is emphatical so is the law of it set out with an Ecce Behold This is the law of it holiness of holiness All in this house hath a law of holiness writ in it or upon it If any thing or person could come in here without holiness such things and persons would be cast out as unclean as the man was who came into the Marriage-Supper without a Wedding Garment Mat. 22.12 13. They violate the law of holiness and must suffer for it but such shall not be suffered to enter Rev. 21.27 There shall in no wise enter into it any thing that defileth no false doctrine no humane inventions or will-worship shall be there no profane person no formalist or hypocrite shall get in there but they who are written in the Lambs book of life vers 12.
it is due by the light of nature 1 Cor. 9.9 The mouth of the Ox that treadeth out the corn must not be muzled and by the light of the Gospel vers 14. the Lord hath ordained that they who preach the Gospel should live of the Gospel Verse 11. The Priests that are sanctified The Priests were first to be separated Numb 8.14 Deut. 10.8 Heb. 5.1 and their separation was from common persons things and ends They were to be for an holy God holy services and for holy ends 2. They were to be sanctified and consecrated unto God Exod. 30.30 Levit. 21.10 3. They were to approach and come near unto God Levit. 31.17 Numb 4.19 Ezek. 43.19 4. They were to offer the sacrifice which the people were to bring unto them otherwise they were not accepted Levit. 5.8.10 Verse 15 16 17 18 19 20. And the five thousand that are left in the breadth over against the five and twenty thousand shall be a prophane place for the City for dwelling and for suburbs and the City shall be in the midst thereof And these shall be the measures thereof the North side four thousand and five hundred and the South side four thousand and five hundred and on the East side four thousand and five hundred and the West side four thousand and five hundred And the Suburbs of the City shall be towards the North two hundred and fifty and towards the South two hundred and fifty and towards the East two hundred and fifty and towards the West two hundred and fifty And the residue in length over against the oblation of the holy portion shall be ten thousand Eastward and ten thousand Westward and it shall be over against the oblation of the holy portion and the increase thereof shall be for food unto them that serve the City And they that serve the City shall serve it out of all the Tribes of Israel All the oblation shall be five and twenty thousand by five and twenty thousand ye shall offer the holy oblation four square with the possession of the City THe place where the City was to be is called a prophane place not simply and absolutely so but respectively as compared with the possessions of the Priests and Levites for in Scripture sence that is counted common uncircumcised or prophane which is compared with that is more holy in Levit. 19.23 Israel prophanus est ad sacerdotem This place then though it were prophane in respect of the portion of the Priests and Levites yet was it holy in part for it was part of the holy portion Chap. 45.1 and a type of the Heavenly Jerusalem The City was to be in the midst of it and was four square having four thousand and five hundred Cubits say some reeds say others and so was of vast extent The Suburbs also on each part of it were alike of two hundred and fifty measures a piece It s said verse 18. that the increase of the ten thousand measures East-ward and West-ward shall be for food to them that serve the City God is careful of and bountiful to those shall serve him if any shall come to this City the Church of God and serve him and his people there they are provided for before hand God hath allotted out ten thousand reeds of land East and West which he will blesse so as it shall increase and that increase shall be for them in the Apostles times when the Church was grown numerous there was not any among them which lacked God provided for them by stirring up the hearts of owners to sell lands and houses Act. 4.34 35. and not onely here are we to look at the temporary provision God makes for the faithful but that eternal reward also which they shall have in Heaven the citie which hath foundations Heb. 11.10 where they shall have an exceeding and eternal weight of glory 2 Cor. 4 17. The 19. vers dictates three things unto us First that the Citizens of this City are holy men not common prophane men they are Israelites not Gibeonites Sanctam urbem communes homines non inhabitabunt Oecol Rev. 21.27 There shall in no wise enter into it any thing that shall defile those that keep the Comands of God shall enter into this City Rev. 22.14 Dogs Sorcerers Whoremongers Murderers â—dolaters Lyars shall be shut out ver 15. Secondly that they are men chosen not out of one or two Tribes but out of every Tribe they that serve this City must be out of all the Tribes God did not take some onely out of Judah and Ephraim the great and more honourable Tribes but some out of the other and lesser Tribes God is a free Agent and may take where when and whome he pleases Rev. 7. some were sealed out of every Tribe Thirdly those that are of this City are to be serviceable they are to improve their Talents what ever they be for the good of the City they that serve the City shall serve it out of all the Tribes of Israel the Apostles were servants to this City and they went up and down into all the Tribes of Israel to serve this City Ministers and Christians should now expend themselves for the Church of God and labour to bring some into it out of all parts God gives gifts and graces to Ministers and others for this end that they should be serviceable to the City of God 1 Pet. 4.10 as every one hath received the gift of God even so minister the same one to another as good Stewards of the manifold grace of God Vers 20. The whole of the holy oblation made a four-square every square being five and twenty thousand reeds The City which John saw lay four-square Rev. 21.16 such a figure hath beauty and stability in it and represented the beautifulness and stableness of the Church Cant. 6.16 Mat. 16.18 Verse 21 22. And the residue shall be for the Prince on the one side and on the other of the holy oblation and of the possession of the City over against the five and twenty thousand of the oblation towards the East borders and Westward over against the five and twenty thousand towards the West borders over against the portion for the Prince and it shall be the holy oblation and the Sanctuary of the house shall be in the midst thereof Moreover from the possession of the Levites and from the possession of the City being in the midst of that which is the Princes between the border of Judah and the border of Benjamin shall be for the Prince THe Prince here spoken of is the same with him Chap. 45.7 8. interpreted to be neither any civil Prince nor the high Priest but the Lord Christ who is King of Sion Whatever of the holy oblation was not for the Sanctuary Priests Levites and the City was the Princes and what was beyond the holy oblation was his His Territories extend far and such is the dignity of his person as that the father hath given
unto the Jews and the one thousand two hundred and sixty days put for years are drawing to an end and God is about some great things to be done in the world and will ere long break forth That by this City is represented the Church some Rabbins themselves do acknowledge for though they deny our Christ to be the Messiah because he never built them such a Temple and City as Ezekiel describes yet they acknowledge this City and Temple to be understood not corporally or literally but mystically and spiritually And the Talmudists affirm That by Jerusalem we are to understand the gathering of the Gentiles to Christ or the whole body of Christians There be several things observable concerning this City or Church of Christ 1. That it is well and strongly founded usually Cities are built upon hills and mountains which are the strongest parts of the earth and so was this City chap. 40.2 Ezekiel saw the frame of this City upon a very high mountain and on such a mountain is the Christian Cfiurch built on the mountain of Gods Decree and Power on the mountain of Righteousness and Truth it s built upon Christ the rock of ages such a rock as the gates of hell cannot shake or shatter John tells us of this City the new Jerusalem that it had twelve foundations three on every square which were sure firm and would never fail The Lord Christ the holy Scriptures and the Doctrine of the holy Prophets and Apostles must fall to the ground before the Church shall be ruined 2 Tim. 2.19 2. It is comely and beautiful Cities which are built four square especially are so and such was this City it had four thousand and five hundred measures on each quarter there was nothing unfightly on any of the four quarters they were all parallel and had gates alike in them which presented it very delightful to the eye the Church of Christ is comely and beautiful its built not of unhewen stones or timber but such as are well hewen and orderly laid together Hence the Church of Corinth is called Gods building 1 Cor. 3.9 and the Church in general the City of the living God Heb. 12.22 The Church is such a building such a City as is full uf comeliness and beauty it s a congregation of Saints Psal 149.1 It s the garden of Christ Cant. 4.12 his Kingdom Matth. 13.41 his Spouse whom himself saith is fair yea the fairest among women Cant. 1.8 pleasant verse 16. and beautiful 7.1 the Church is Christs body Eph. 1.23 the Spirits Temple 1 Cor. 3.16 and therefore hath curious work in it very glorious and beautiful What David said of Sion Psal 50.2 that it was the perfection of beauty is most true of the Church under Christ and in Christ it s the perfection of beauty Heb. 10.14 By one offering he hath perfected for ever them that are sanctified 3. The greatness and amplitude of this City it had four thousand and five hundred measures Eastward West North and Southward it was eighteen thousand measures in compass which sets out the greatness and vast extent of the Church of Christ Zach. 10.10 God saith he will bring the Jews from Egypt and Assyria and so multiply them that place shall not be found for them Isa 49.20 The children shall say in thine ears that is in the ears of the Church the place is too strait for me give place that I may dwell The Christian Church is spoken of which should multiply so that their habitation must be enlarged as it is Isa 54.1 2 3. Now the tents and curtains of Sions habitation are stretched to the ends of the earth Psal 2.8 Mal. 1.11 From the rising of the sun unto the going down thereof 4. The City hath access unto it from all parts great Cities have many gates East gates West gates North gates and South gates so had this City twelve gates in every quarter three which signifies unto us the great access should be unto the Church of Christ from all parts not onely Jews should come out of the twelve Tribes to enter and dwell in this City and be under the Government of it but multitudes of Gentiles out of all nations and quarters of the world should do so Rev. 7. John saw not onely twelve thousand Jews enter in at each gate but a great multitude also which no man could number of all Nations kindreds peoples Tongues The Jews were numerable forty four thousand but the Gentiles were above so many millions the number of them which entered by the gates was innumerable 5. The happiness of this City which is from the Lords inhabiting there and giving it its denomination the name of it shall be Jehovah Shammah The Lord is there Alexandria was not so happy in Alexander nor Constantinople so happy in Constantine nor Jerusalem in Solomon as this City shall be in Jehovah We read in sacred Scripture of a golden City Isa 14.4 of a Royal City 1 Sam. 27.5 of a renowned City Ezek. 26.17 But their glory and happiness was a shadow to the glory and happiness of this City they were cities without God Jehovah was not there but here will the Lord himself be These words Jehovah Shammah import 1. The presence of God in the Church and that is a happiness to have his presence when God left the Temple and City of Jerusalem that was their great misery Hos 9.12 His presence in Heaven makes it Heaven and his presence in the Church makes it happy Thus saith the Lord I am returned unto Sion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain Gods presence makes it a City of Truth and an holy mountain and that City is happy which hath truth and holiness in it Zech. 8.3 2. His continuance in it he will not be ut hospes in diversorio sed ut haeres in patrimonio he will dwell there he will not leave this city nor depart from it as he did from Jerusalem of old and as he did from the Jews after their captivity Jer. 32.40 I will not turn away from them to do them good Ezek. 37.26 I will set my sanctuary in the midst of them for evermore Rev. 7.15 He that sitteth upon the throne shall dwell with them It is the happiness of a Saint to have the Comforter and his great happiness to have the same abide with him and that for ever Joh. 14.16 So it s the happiness of the Christian to have Christs presence and exceeding happiness to have it for ever 3. His upholding and preserving of it the Church is Gods building 1 Cor. 3.9 He said in Isaiahs days I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windâ—ws of Agates and thy gates of Carbuncles and all thy border of pleasant stones Isa 54.11 12. and when the Lord shall do this he will
far differing from theirs and Ezekiel must declare the Lords not his own thoughts unto them And 1. He charges them with their sinfull practices 2. Denyes them the possession of the Land Ye eat with the bloud It was commanded before the Law was given That they should not eat bloud Gen 9.4 Levit 19.26 That is neither bloud let out from the flesh nor bloud with the flesh one reason is given Levit. 17.14 Ye shall eat the bloud of no manner of flesh for the life of all flesh is the bloud thereof The Hebrew is Nephesh the soul of all flesh is the bloud thereof Nephesh is put sometime for the whole man as Gen 46.26 All the souls of the house of Jacob that is all the persons sometimes for the more noble part of man viz the reasonable soul Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Sometimes for the affections as Deut 6.5 Thou shalt love the Lord with all thy heart and with all thy soul Sometimes for the life as Isa 53.12 He hath poured out his soul unto death that was his life John 10.15 and so it s rendred and to be taken in the place cited the life of all flesh is the bloud thereof bloud properly is not the life or soul of flesh but the life or soul is said to be in the bloud or bloud Propter spiritus vitales animales qui animae organa virtutis ejus vehicula sunt sanguine evaporant Another reason why they might not eat bloud Duet in Gen cap. 9.4 is in the 11. vers of that Chap. I have given it to you upon the Altar to make an atonement for your souls for it is the bloud that maketh an atonement for the soul The bloud being to be offered upon the Altar represented the bloud of Christ which was to be shed for the remission of sins Matth. 26.28 and therefore not to be eaten A third reason was that they might not be cruell and bloudy minded but might in a special manner take heed of shedding mans bloud which is the ground of the prohibition Gen 9.4 5. But they minded neither the prohibition it self nor the reasons of it they did eat with the bloud that is they did eat the flesh with the bloud in it or they did eat the bloud drawn out from the flesh Some make question in these dayes whether they may eat bloud and the ground of it is from Acts 15.29 where it s ordered that Christians should abstain from bloud and things strangled But those that scruple eating of bloud do not scruple the eating of things strangled as Fowls and Rabbits and there is as much reason for that as the other as for the thing it self I shall only say what Christ saith Matth. 15.11 Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man And Paul Titus 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving And lift up your eyes towards your idols Idolatry was forbidden in the Law with great severity Deut 17.2 3 4 5. Exod 22.20 Chap 20.4 5. yet these Jews minded idols and affected them Of lifting up the eyes to Idols see Chap. 18.6 it notes adoration of them and expectation of help from them And shed bloud Shedding of bloud was a grievous sin and here it may be understood either of their oppressing innocent ones taking away their lives illegally or else of their children which they offered to Molech which was forbidden unto them Levit. 18.21 of which bloudy sacrifices was spoken Ezek 16.20 21. And shall ye possesse the Land This is a stinging interrogation intimating that whoever possessed it they should not What do you look to possesse the Land that do such things that are so impious and prophane Did I nâ—t cast Heathens for their wickedness out of the Land you are in and do you think to continue in it that have exceeded them in wickednesse Ezek 5.6 No no the Land is not for you Abraham did not such things you are not his seed therefore you shall not inherit the Land Vers 26. Ye stand upon your sword Not you are in arms to defend your selves against Babylonians but you trust in your strength are ready for spoil violence and shedding of innocent bloud When any offended them in word or deed they meditated revenge and laboured by the sword to right themselves there was no place for justice but the Land was full of bloody crimes Ezek 7.23 Ye work abomination Of Abominations and what sins are so call'd was spoken Chap 5. vers 9. Chap 18. vers 12 13. In the 3. Observation Ye do that is detestable and loathsome to the very senses And ye defile every one his neighbours wife Adultery was a grievous sin and punishable with death Levit. 20.10 Deut. 22.22 yet this sin was frequent amongst them Jer 5.7 8. Cap. 7.9 9.2 That honourable state of marriage was abused and the bed defiled and it was a common and universal practice amongst them every one defiled his neighbours wife And shall ye possesse the Land Do ye trust in your swords violate all justice shed innocent blood do abominable things defile your neighbours wives and yet presume you shall possesse the Land O impudent creatures brazen-faced sinners what vain perswasions have you taken up its madness for you to dream of possessing the Land rather then such as ye shall inherit it it shall lye desolate without inhabitant The word here for to possesse is Jarash which is a word contrariae significationis that signifies contrary things as to possess and dispossess Josh 23.5 The Lord shall drive them from out of your sight and ye shall possesse their Land Here Jarash signifies to drive out and to possess when the Lord saith Shall ye possesse the Land his meaning is they shall be dispossessed of it and driven out of it First Observe Men in great misery under grievous afflictions are apt to flatter and deceive themselves with one vain confidence or other These Jews were conquered by the Babylonians had their City Temple Strong holds and pleasant places all laid waste they were a company of poor people that inhabited the wastes of the Land yet they flattered themselves with this conceit that they should inherit and possesse the Land and why there was a number a multitude of them Abraham was one and he inherited the Land we are many and it s given to us Their afflicted condition might have wrought other apprehensions in them and made them see and say All the chief Ones of the Land are cut off or carryed away captives the Land is fallen into Nebuchadnezzars hands we are his servants and slaves left to Till the Land and dresse the Vineyards that so a revenue may be raised for him but as for our selves we are like
shall yeeld her increase When there have been seasonable rains the earth hath brought forth abundantly in some places thirty in some sixty in some a hundred fold The word for increase is Jebul from Jabal to bring because the earth doth bring profit to the owners thereof By Tree and Earth we may understand the higher and meaner sort of people who under the Gospel and showrs of it should become fruitfull And they shall be safe in their Land In the 25. vers it s said They shall dwell safely in the wildernesse and here They shall be safe in their Land they should have safety every where and the words are repeated to shew the certainty thereof When I have broken the bands of their yoke This yoke was the Babylonish captivity which is call'd a yoke Jerem 30.8 and it lay heavily upon them Isa 47.6 The bands of this yoke were the Babylonish powers Nebuchadrezzar his Princes and Officers but God did break the Babylonish Empire in pieces by Cyrus and Darius and so took the yoke off their necks setting them at liberty Yokes are burdensome restrictive and reproachfull this breaking yokes and bands and bringing the Jews out of Babylon typed out the spiritual liberty of the Church in Christs time when Antichristian bands and yokes should be broken and people brought out of spiritual Babylon And delivered them out of the hands of those that served themselves of them The Hebrew is And shall deliver them out of the hands of them who made them to serve the Babylonians made the Jews to serve and work for them being captives among them Exigebant servitutem ab ipsis they exacted service of them their dealings with the Jews were like the Egyptians who were cruel taskmasters over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avad saith Lavater saevitiem in aliquem exercere significat tanquam in servam First Observe Temporal and Spiritual blessings are from God he makes people blessed and gives them what blessings he pleases I will make them and the places round about my hill a blessing Gen 9.1 God blessed Noah and his sons and said unto them be fruitfull multiply and replenish the earth here God is the Authour of temporal blessings Gen 12.2 Of Abraham God said I will blesse thee and make thy name great and thou shalt be a blessing and I will blesse them that blesse thee and curse him that curseth thee and in thee shall all familyes of the earth be blessed Here God shews himself Authour of temporal and spiritual blessings its peculiar unto God to blesse Balak was out when he said of Balaam I wot that he whom thou blessest is blessed and he whom thou cursest is cursed Numb 22.6 No it s not in the power of any creature to blesse or curse men and Devils may utter words of blessing or cursing but they cannot make blessed or cursed its God who turns blessings into curses Mal 2.2 and curses into blessings Nehem 13.2 Secondly Observe Others faire the better for the Churches sake I will make the places round about my hill a blessing On the Hill of Sion was the Temple the place where God recorded his Name there were the solemn assemblies the divine ordinances Gods presence and all that were near in Judaea yea the Nations round about had some blessing and benefit thereby they heard of the God of Israel that he differed from all idol gods they heard of his Laws that they were more righteous then the Laws of the Nations they saw his Sabbaths how strictly they were kept they heard of the Prophets that were in Jerusalem and Israel did not Naaman a Syrian get a blessing from Elisha 2 Kings 5. The wisdome of Solomon had influence into all the places round about Sion yea into all the Countries far off The Queen of Sheba heard thereof and it was a blessing unto her from any Nation they might come to Sion become Proselites and enjoy what mercies the Jews themselves enjoyed Micah 4.1 2. In the last dayes it shall come to passe that the Mountain of the house of the Lord shall be established in the top of the Mountains and it shall be exalted above the hills and people shall flow unto it and many Nations shall come and say Come let us go up unto the Mountain of the Lord and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his Statutes for the Law shall go forth of Zion and the word of the Lord from Jerusalem These things are spoken of Christs times when the Church should be very eminent and conspicuous like the highest of hills when the Law of faith and the Gospel should go out of Sion and Jerusalem and be a blessing unto all Nations Thirdly Observe Gods blessings are seasonable both temporal and spiritual are in due time I will cause the showre to come down in his season when it shall be a blessing do much good there shall be showres of blessing Levit 26.4 I will give you rain in due season and the Land shall yield her increase and the Trees of the field shall yield their fruit Those rains are seasonable which cause fruitfulness those are unseasonable rains which hinder or destroy the fruit of the Trees and encrease of the earth The Lord observes times and seasons to do sinners good both for body and soul Isa 30.18 He waits that he may be gracious he waits for fit seasons wherein his mercies may come with advantage and acceptance unto men Isa 55.10 11. As the rain cometh down and the snow from Heaven and returneth not thither but watereth the earth and maketh it bring forth and bud which is an argument it came in season so shall my word be that goeth out of my mouth it shall not return unto me void but it shall accomplish that which I please it shall prosper in the thing whereto I sent it God gives his word seasonably as he doth the rain Tit 1.3 God hath in due times manifested his word through preaching the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own times and those are the due times the seasonablest times Gal. 4.4 When the fullnesse of the time was come God sent forth his Son made of a woman Christs birth was at the fullness of time when it was most seasonable so his death Rom 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or according to the season Christ dyed for the ungodly Psal 72.6 He shall come down like rain upon the mown grasse as the showres that water the earth As Solomon was to the people by his wisdome and justice like seasonable rains to the grasse and earth much more is God and Christ so to the Church what seasonable dews droppings and influences of the Spirit hath it from them which make it to grow green and flourish Let us wait for his showres and influences none can give them but himself and when he gives them it s in season Fourthly Observe
Allmighty God Rev 19.15 Pauls sufferings made him famous Phil 1.13 much more Christs Fifthly He had extraordinary Titles as Immanuel Isa 7.14 The stone of Israel Gen 49.24 The Lord our Righteousnesse Jer 23.6 The power and wisdom of God 1 Cor. 1.24 The heir of all things Heb 1.2 King of Kings and Lord of Lords Revel 59.16 The Light of the world John 8.12 The glory of Israel Luke 2.32 The Prince of Life Acts 3.15 Judge of quick and dead Acts 10.42 The Image of the invisible God Col 1.15 The Head over all things Ephes 1.22 The Lamb of God John 1.29 The Mediator between God and man 1 Tim. 1.5 The Sun of righteousnesse Mal. 4.2 His name is wonderful Counsellour the mighty God the everlasting Father the Prince of peace Isa 9.6 Sixthly He had extraordinary honour When he was brought into the world God commanded all the Angels to worship him Heb. 1.6 He stir'd up the spirits of the wise men of the East directing them by a star to come and worship him Mat. 2.11 When he was baptized Heaven was opened the Spirit descended like a Dove and a voice from Heaven said This is my beloved Son in whom I am well pleased Matth 3.16 17. When he was transfigured Moses and Elias appeared unto him and the same voice of the Father was heard again with some addition This is my beloved Son in whom I am well pleased hear him and he committed all judgement to the Son that so all men should honour the Son even as they honour the Father John 5.23 Take this plant of renown for the Christian Church and it is renowned for that it is planted in Christ Col 2.7 Eph. 4.15 bears the name of Christ James 2 7. is his Spouse Rev 21.9 John 3.29 under his Government Eph 5.24 freed from the bondage of the Ceremonial Law Gal 4.1 2 3 4 5. hath cleerer manifestations of Gods love in Christ Eph 2.7 extends further then ever the Jewish Church did to the Gentiles to all Nations Isa 54.1 2 3. chap 60.3 chap 62.2 Rev 21.24 25. and had such miraculous effusion of the Spirit upon many of the members of it Acts 2.3 4. 1 Cor 12.8 9 10. and is the habitation of God Ephes 2.22 visible and irremoveable as Mount Sion Mich 4.1 2. Matth 16.18 The ground and pillar of truth 1 Tim 3.15 And they shall be no more consumed with hunger in the Land In Jacobs dayes there was a great famine and his family had been consumed if Egypt had not afforded releif In Davids dayes many suffered by the three years famine then 2 Sam 21.1 There was a sore famine in Ahabs dayes 1 Kings 18.2 and questionless many perished with hunger in the siege of Jerusalem Lam 4.9 and many who were scattered abroad not having to satisfie their hunger became a prey to hunger it self The promise here is They shall no more be consumed with hunger they shall have plenty of all good things there shall be no corporal nor spiritual hunger there Teachers had been removed into corners Isa 30.20 There Prophets had been cut off and were glad to be hid in Caves 1 Kings 18.4 but God would set up shepherds over them which should feed them and they should not be lacking Jerem 23.4 Their eyes should see them Isa 30.20 The word for consumed is Asuppe from Asâ—ph which signifies to gather together to take away and to consume In time of famine men get together consult how to relieve themselves and when all means fail the famine consumes them and takes them away The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall not be few in number they shall have abundance and multiply Neither bear the shame of the heathen any more The Hebrew word for shame is Celemmah which signifies reproach the Babylonians and others where the Jewes were scattered did reproach them and said Sing us one of the songs of Sion Psal 137.3 You are the holy people have holy ordinances and holy songs sing us one of those songs you thought your selves safe in your holy City that your God would protect you from all the Nations but where is your God what 's become of your City Temple and Confidences are you not in our hands are you not in bondage and captivity ye are servants unto us and shall never be at liberty more thus did they bear the shame of the Heathen they were a reproach a proverb a taunt and a curse in all places Jer 24.18 but God would set them at liberty roule away their reproach and make them honourable They should be a praise Zeph 3.19 At that time I will undo all that afflict thee and I will save her that halteth and gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame And vers 20. I will make you a name and a praise among all people of the earth when I turn back your captivity First Observe The Lord Christ himself his renown and that the Church hath by him is from the Lord. I will raise up a plant of renown Christ is call'd The Word John 1.1 and God made that Word flesh vers 14. He is call'd a Rod a Branch Isa 11.1 and God caused that Rod to come out of the stem of Jesse and that Branch to grow out of his roots God planted Christ at first in the Virgins womb and from thence he grew up through Gods wise disposing of things to be a plant of renown And Luke 1.32 The Angel said to Mary he shall be great and shall be called the Son of the Highest and the Lord shall give him the Throne of his Father David This God performed and so made him a man a plant of renown he gave Christ to the Church he planted him in Sion Isa 28.16 and so all the glory the Church had by him which was and is exceeding much came originally from the Lord Christ is therefore call'd The gift of God John 4.10 Secondly Observe Christ is fruitfull and yeelds good fruit He is a plant of renown were this plant barren or did it bear evill fruit it could not be a plant of renown it would be a plant of contempt This plant is that Tree of Life Rev 22.2 which bare twelve manner of fruits and yielded her fruit every month No barrenness at all was on this Tree it had plenty and variety of fruit Summer and Winter and the goodness of this fruit the Church will tell you of Cant 2.3 I sat under his shadow with great delight his fruit was sweet to my taste If the shadow of this Tree was very delightsome certainly the fruit of this Tree was exceeding sweet The man sick of the Palsie found the sweet of this fruit when Christ said unto him Son be of good cheer thy sins are forgiven thee Mat 9.2 Thousands can tell you how sweet the fruit of this Tree hath been to their tasts to their souls Acts 10.38
be nothing but the very Land I will take that for a possession so shall I enrich my self inlarge my borders and become great Such thoughts and hopes were once in Tyrus she looked to be made by the sufferings of Jerusalem Ezek 26.2 Tyrus said against Jerusalem she is broken that was the Gates of the people she is turned unto me I shall be replenished now she is laid waste Tyrus expected that Jerusalem being ruined all the trading should come to her that the great concourse of people Jerusalem had should enter her Gates and tread her Streets Obadiah tells us that the Edomites laid hands on the Jewish substance in the day of their calamity vers 13. They coveted their wealth thirsted after their Land and sought to advance themselves by their ruins Secondly Observe The desires hopes and expectations of the wicked come to naught The Edomites coveted Canaan hoped and waited for it but the Lord was there and disappointed them they were shortly after the destruction of Jerusalem destroyed by the Babylonians Jer 27.3 6. God had given them into Nebuchadnezzars hand David tells you Psal 112.10 That the desire of the wicked shall perish and Solomon saith Prov 10.28 That the expectation of the wicked shall perish they desire and expect the fulfilling of their desires but themselves their desires and expectations come to naught in Prov 11.23 Solomon hath a strange expression it s this The expectation of the wicked is wrath Do men look for wrath No but the event of their expectation is such they meet with the wrath of God these Edomites looked for the Land of the Jews and lost their own Thirdly Observe The Lord keeps and disposes of Lands as he pleases He was in Canaan The Lord was there he was patron of it he kept it out of the Edomites hands he reserved it for his people again Hence Obadiah ver 17. saith The house of Jacob shall possesse their possessions They shall come again and inhabit their Countrey which God reserved for them Jer. 49.1 2. When the ten Tribes were carryed away the Ammonites who dwelt neer the Tribe of Gad intruded into it and the Cityes of it but see what God saith in vers 2. Behold the dayes come saith the Lord that I will cause an Alarm of war to be heard in Rabbah of the Ammonites and it shall be a desolate heap and her Daughters that is lesser Towns shall be burnt with fire then shall Israel be heir unto them that were his heirs Israel shall return out of captivity and possess his own Land and the Ammonites also which for a season got part of his Fourthly Observe Whatever the fate of a Land is whatever calamities it lyes under yet the Lord is not far from it he is in it Judaea was laid waste the Temple and Cityes in it ruined man and beast cut off enemies on all sides seeking to get it in whole or in part and notwithstanding it was in such a case in such danger The Lord was there God is said to dwell in darknesse Ps 18.11 He made darknesse his secret place Here was a Land of darknesse and God hid himself in it he was there though the Edomites saw him not When Babylonians lay waste Sion drive out the inhabitants thereof yet they cannot drive out God he is in Sion and will abide in Sion The Bear out of the wood not long since was wasting and the wild beast of the field devouring they drove many out of our Sion but they could not drive God out he was here when the face of all things was lamentable Vers 11. Therefore as I live saith the Lord God I will even do according to thine anger and according to thine envy which thou hast used out of thy hatred against them and I will make my self known amongst them when I have judged thee In this and the two next verses you have a further discovery of Mount Seirs sins and how God would deal with the inhabitants thereof and all confirmed by oath I will even do according to thine anger Thou hast been angry with my people yea angry unto death and I will do accordingly not that God would be angry but he would punish them severely for their anger Anger is not a boyling of the bloud and spirits about the heart as some have made it for that is rather an effect then the nature of it Ira est appetitio reddendi malum ei qui malum retulit It s an inordinate desire of returning evill to him whom we conceive hath wronged us And according to thine envy The Edomites envyed the Jews who prospered into a Kingdom and grew renowned Ezek 16.13 14. The nature of envy is to grieve at the good of another man and to think it an evill to our selves that we are exceeded by others in any thing Invidia est tristitia de bono alieno aestimato ut malo proprio quatenus per bonum alienum apprehendimus nos ab altero superci an envious man is afflicted that any is equall to him or above him Which thou hast used out of thy hatred against them Hatred is an enmity of the appetite to things or persons apprehended contrary to its good and contentment The Edomites looked at the Jews as enemies as contrary to their good and content and so hated them There is a twofold hatred or rather two degrees of hatred the first is aversion which only flies from what is hated we hate Toads Serpents and such venomous creatures and flye from them the second is persecution which pursues the thing hated to destruction the one respects the evill simply the other the thing or person in which the evill is apprehended to be with this last kind or degree of hatred were the Edomites infected and so envying them sought their ruine And I will make my self known amongst them when I have judged thee I will execute judgement upon thee deliver thee and thy wealth into the hands of thine enemies and my servants shall behold my glory in punishing thee and my mercy in delivering them my people shall know what a God I am when I have visited you for your hatred envy and wrath against them they shall find me a God exercising mercy as you have found me a God executing judgements as I have made my self known to you in my power and justice so I will make my self known to them in mercy and loving kindness First Observe One sinful affection sets others on work The Edomites hatred set their anger envy on work They used these out of their hatred of the Jews they hated them and that hatred stir'd up their anger to do them harm and their envy to persecute them unto death The Apostle saith of love 1 Cor. 13.4 5. It envies not it is not easily provoked it thinks no evill But hatred envies is easily provoked and thinks nothing but evill it s a root of bitterness and brings forth bitter fruit it makes use of
other affections to accomplish its ends Jealousie kindles anger and casts forth hatred fear sets grief and despair on work The affections are seated so near one another in the heart that if one move sinfully the rest are ready to stir and accompany the same Let us look well to our affections for they are dangerous things Solomon knew it and therefore Prov 4.23 counsels us to keep our hearts with all diligence Secondly Observe God will deal with men not only according to their evill actions but according to their evill affections also I will even do according to thine anger and according to thine envy Men are convinced they must be responsive for evill actions but not so for evill affections The Lord puts it out of doubt here and swears to it As I live saith the Lord God I will even do according to thine anger c. Mat 5.22 He that is angry with his brother without a cause shall be in danger of judgment Rev 21.8 The fearfull shall have their part in the Lake which burneth with fire and brimstone Edoms rejoycing is mentioned Obad 12. among the sins caused God to cut her off John 3.19 This is the condemnation that light is come into the world and men love darknesse God will deal with men for their sinful fear sinful joy and sinful love for sinfull affections as well as sinfull actions Hence are we counselled to put away all bitternesse wrath and anger Ephes 4.31 To mortifie inordinate affection Coloss 3.5 Thirdly Observe After the insulting enemies of Sion are punished God will shew kindnesse unto Sion she shall have expressions of his love I will make my selfe known amongst them that is those of Sion after I have judged thee that is the Edomites they insulted over the Jews and added affliction to affliction which the Lord visited them for and then comforted his afflicted people The Babylonians were bitter enemies to the Jews they insulted over them and said Sing us one of the songs of Sion Psal 137.3 for which you may see how God would deal with them Isa 13. The Medes should destroy them and that without pitty and what then Chap 14.12 3. The Lord will have mercy on Jacob and will yet chuse Israel and set them in their own Land they shall rule over their oppressors and have rest from their sorrows After Sennacheribs Army was destroyed by the Angel of the Lord which insulted over the Jews and spake blasphemous things against God and Hezekiah did not God express love to Hezekiah and in him to all the Jews in granting him fifteen years more unto his dayes Isa 37. 38. When God had judged the Egyptians he brought forth the Jews seated them in Canaan and shewed them not a little kindnesse there Acts 7.7 Verses 12 13. And thou shalt know that I am the Lord and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel saying They are laid desolate they are given us to consume Thus with your mouth ye have boasted against me and have multiplied your words against me I have heard them THeir blasphemies against God and Israel are here set down and the notice God took of them Vers 12. Thou shalt know that I am the Lord and that I have heard all thy blasphemies The Hebrew is thus Thou shalt know that I the Lord have heard all thy blasphemies The Edomites spake freely against the Jews thinking God had cast them off and cared not for them but when he should judge and punish them then they should be convinced that he had heard their blasphemies The word for blasphemy is Neatzah from Naatz to despise contemptuously to provoke Kirker saith it s to provoke contumeliis convitiis verbis maledicis with reproachful and cursed speeches Junius hath it omnes irritationes tuas all thy provocations the Septuagint French and others have it blasphemies Which thou hast spoken against the mountains of Israel By mountains of Israel the Land and people of Israel are intended that Land was full of mountains and among others there was the mountain of the Lord Psal 24.3 and they spake against that mountain with the rest Saying they are laid desolate Are these words so evill as that they should be judged blasphemy its not to be doubted but they said more though it be not here expressed Obad vers 12. Edom spake proudly in the day of Jerusalems distresse She insulted and gloryed in the sufferings and desolations of the people and Land Where is your Temple and City said they that stood on Mount Sion where are the Cattel that fed upon the Mountains and were for sacrifices They are laid desolate now where will you have sacrifices and whither will ye go to sacrifice Thus they spake blasphemously They are given us to consume The Jews are now destroyed and gone into captivity they shall never return to take possession of these mountains again they are now given to us to be a prey but who gave them they declare not God did not give them unto the Edomites and no other could for the Land was the Lords they took the Mountains of Israel their covetous hearts would have them vers 10. and what would they do with them Consume them saith our Translation but the Hebrew is Leaclah ad commedendum to eat that is to bring them under our power and to make use of for our good Vers 13. Thus with your mouth ye have boasted against me Ye have magnified against me saith the Hebrew you have spoken great words your mouth hath been wide open against me and hath lift you up above me or against me Obad 12. is thus Thou hast magnified thy mouth which is rendred Thou hast spoken proudly Qui impudenter obloquuntur alteri subsannant illum jactando seipsos dicuntur magnificare os suum Jer 48.26 Moab magnified against the Lord that is magnified his mouth against him by speaking arrogant words Ezek 25.8 Moab said Behold the house of Judah is like unto all the Heathen When men speak proudly insolently against God or his people they do magnifie with their mouths or magnifie their mouths And have multiplyed their words against me They spake much more then is expressed They multiply words The Hebrew word for multiply here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athar which signifies Verba fundere magna copia verba fortia as in prayer these Edomites did multiply words words against the Lord and their words were stout against him I have heard them Though you thought me shut up in the Heavens that I could not hear at so great a distance or that I minded not the affairs of the world especially what words one Nation speaks against another yet saith God I have heard them First Observe The Lord takes notice of all the bitter reproachfull and provoking speeches which wicked ones do utter against the Church and People of God I have heard all thy blasphemies which thou hast spoken against the Mountains
one hundred twenty and seven Provinces Esther 8.5 with Chap. 1â— 1. and so it seemed impossible that these should be drawn out and carried to Canaan which was so far off especially for them who were seated neer India but what saith the Lord to this I will take you from among the heathen He would but put forth his hand and lay hold of them saying Come go with me and it should be done he would gather them out of all Countreys as an Hen gathers her Chickens that are dispersed up and down among the Bushes Trees or Weeds in an Orchard And as he carried them upon Eagles wings from Egypt to Canaan so would he bring them upon the same wings from Babylon to Canaan This work God is upon in these dayes of Christ he is bringing out of all Nations some unto Christ and gathering them into spirituall Canaan Vers 25. Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your idols will I cleanse you WE are now come to the last generall part of this Chapter which consists in the multiplication of promises both Spiritual and Temporal with the ground of them The Spiritual are 1. Remission of sins vers 25 29 33. 2. Regeneration vers 26. 3. Sanctification vers 27. 4. Renovation of the Covenant between God and them vers 28. 5. Repentance vers 31. The Temporal are 1. Repossession of their Land vers 28. 2. Plentifull maintenance vers 29 30. 3. Re-edifying of their Cityes and waste places vers 33 35. 4. Increase of men vers 37 38. The ground of all these sweet and great promises is Gods free grace not mans desert vers 32. Then will I sprinkle clean water upon you When they were call'd and come out of Babylon then would the Lord sprinkle clean water upon them The Jews by water mean the abundance of outward things Some others interpret it of the water in baptisme but neither doth abundance of outwards nor the water of baptisme cleanse from the pollution of idols For after their return from Babylon Jason sent money for the sacrifice of Hercules he Menelaus and others fell to the customs of the Gentiles desired to be like them in all things they set not by the honour of their Fathers but liked the glory of the Gentiles best of all 2 Maccab. 4. And are not many baptized ones amongst the Papists and others idolaters Some other sense of the word therefore must we seek out By water the bloud of Christ is intended say the best Expositors Some make Grace the thing but that 's too general unlesse we limit it to the bloud of Christ which of Grace is given to wash sinners with These words I will sprinkle clean water upon you have some allusion unto the waters mingled with the ashes of the red Cow which being sprinkled by a branch of Hyssope upon the unclean party he was cleansed and this water was call'd The water of separation or purification for sin Numb 19.9 The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The water of sprinkling and so the 18. and 19. verses expresse it This red Cow figured out Christ in his afflictions and sufferings and the water mingled with the ashes of it the bloud of Christ which from hence is call'd The bloud of sprinkling Heb 12.24 The water they used in sprinkling was clean water running or spring water free from all filth so the bloud of Christ is pure he was without sin any blemish or spot his bloud was precious and pure 1 Pet 1.19 and here it s called clean water This sprinkling of clean water upon them is the application of the bloud of Christ by the Spirit of God as the Priest was to take of the bloud of the red Heifer with his finger and to sprinkle it so God by the hand and finger of his Spirit doth take and sprinkle the bloud of Christ that is apply the fruit and benefit of it unto the hearts of men 1 Cor 6.11 And ye shall be clean There be three things among other which water serveth for viz to cool to nourish to cleanse 1. It quencheth thirst caused by heat and so coole the like doth the bloud of Christ being drunk by faith John 7.37 2. It nourisheth and causeth growth and Christs bloud doth the same John 6.55 3. It cleanseth which is the use of it here mentioned water washeth away the filth of garments vessels and persons so the bloud of Christ is a cleansing thing Heb 9.13 14. If the bloud of Bulls and of Goats and the ashes of an Heâ—fer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead works to serve the living God The argument is a minori ad majus if the bloud of typical sacrifices could do that to the flesh for which they were appointed much more the bloud of Christ the true sacrifice will do that to the soul and conscience for which it was appointed viz purge away the guilt of sin otherwise the honour and efficacy of the Type should be greater than the honour and efficacy of the Substance which the Apostle denyes when he tells us Types were shadows of good things to come Heb 10 1. This cleansing is the remission of their sins through the bloud of Christ or the justifying of their persons so as they are before God without spot or fault Col. 1.14 Rom 5.9 Rev 14.5 When sins are forgiven the persons are clean in the fight of God From all your filthinesse and from all your idols will I cleanse you They had State defilements and Temple defilements Family and Personal filthinesses Zeph 3.3 4. Micah 3.9 10 11. Ezekiel 22. Jer 6.13 Chap 7.9 Whatever their filthinesses were God would cleanse them and because idolatry is a sin which exceedingly defiles and provokes the Lord to jealousie Exod 20.5 To fury vers 18. of this Chap and they might apprehend there was no mercy for them therefore the Lord mentions the filthinesse of idols and tells them He will cleanse them from that filthinesse It s not material water washes from the filth of idolatry but spiritual water First Observe When it pleases God to gather his people out of Babylon and to bring them to Sion then he will multiply mercies upon them and do for them great things I will gather you from among the heathen out of all Countreyâ— and bring you into your own Land and then will I sprinkle you with clean water then will I give you a new heart then will I put my Spirit into you then will I call for the Corn and multiply the fruit of the tree and increase of the field After great afflictions God bestowes great kindnesses after sharp sufferings he gives solid comforts Isa 54.7 For a small moment have I forsaken thee but with great mercies will I
cause our holy profession and the Lord Jesus Christ to be blasphemed Rom 2.24 James 2.7 Answ 4. It s a spirituall judgement which is worse then all other diseases then all other judgements a blind eye a deaf ear a dumb tongue a palsie hand a gouty leg a leprous head the stone in the kidneys or bladder are nothing to the stone in the heart no plague is like that plague those four sore judgments mentioned Ezek. 14.21 are not so ill as the stone in the heart men are sensible of those and tremble at them but the stonyness of their hearts they neither feel nor fear by reason of it Can there be a more dreadful judgement upon a man then to be given up of God to hardness of heart Psal 81.11 12. My people would not hearken to my voice and Israel would none of me so I gave them up unto their own hearts lusts and they walked in their own inventions They were stubborn and God punished their stubbornnesse with stonynesse Answ 5. It pleaseth it self in the wayes of wickednesse Prov 10.23 It is a sport to a fool to do mischief Chap 14.9 Fools make a mock of sin Fools that is wicked men whose hearts are hardned who know not the nature of sin who feel not the weight of sin they slight sin they sport themselves with sin they rejoyce to do evill Prov 2.14 They count it pleasure to ryot in the day time 2 Pet 2.13 There is no sin but men of stony hearts take delight in some in one some in another and if they can or cannot commit wickednesse themselves they take pleasure in them that can Rom 1.32 Answ 6. It s the seat of Satan he dwels in it A stony heart is the Devils Castle Ephes 2.2 He is in and works in the children of disobedience In their hearts he hath strong holds keeps possession and rules them at his pleasure they are his Subjects God dwels in a broken heart Isa 57.15 but the Devill in a stony heart Answ 7. That man that hath a stony heart increaseth his own woe daily Rom 2.5 Thou after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath that is thou causest God to treasure up more severe punishment for thee daily thou sinnest more and more daily and God heats the furnace hotter and hotter daily I will take away The word is in Hiphil and signifies thus much I will cause to depart or I will make to remove cause to be gone Montanus renders it amovebo I will remove it God doth this First By inlightning the blind heart to see Acts 26.18 1 Pet. 2.9 Eph 4.18 Chap 5.8 Secondly By inlivening the dead and senseless heart to feel its stonynesse When breath and life entred into the dry bones they were sensible Ezek 37. and when God breaths upon a stony heart it lives and is sensible What an Adamantine heart was in Paul who took pleasure in vexing imprisoning and murthering of the Saints but when Christ breathed upon him and put life into him he then became sensible of his hard heartedness Acts 9. Thirdly By the warmth of his Spirit and moisture of his grace love and mercy he melts the stony heart Some fire will melt brasse and iron and some waters dissolve any stone such is the fire of Gods Spirit there is not any iron or brazen heart but that can melt it such is the water of life there is not any stony heart but that will dissolve it there is an omnipotent power in the Spirit and grace of God to turn Mil-stones into wax and Rocks into streams it was verified in Paul who feeling the mighty power of Gods Spirit and grace in his heart had the milstonyness and rockynesse thereof removed for presently he cryed out Lord what wilt thou have me to do and fell to weeping and praying Out of your flesh By flesh here is not meant corrupt nature as Gal 5.13 but by it is meant man I will take away the stony heart out of your flesh that is out of you First Observe The hearts of men as they are in themselves are stony even stones senselesse of sin unyieldable to truth inept for spiritual imployments repelling and rejecting the counsel of God moving down wards and minding earthly things immoveable from their tenets cold and barren Such are all mens hearts naturally and the hardness of them is much increased by actual and customary sins when men consent to evill thoughts and lusts in their hearts vent them by actings and reiterate the same day after day they make their hearts more and more hard as the hand is by working and the foot by walking Jer 5.3 They have made their faces harder than a rock they have refused to return If their faces were hardned like rocks what were their hearts Zechariah tells you They made their hearts as an Adamant stone Zech. 7.12 which exceeds other stones in hardnesse and not some few of them had done so but even all of them Ezek 3.7 All the house of Israel are impudent and hard-hearted all of them had faces of rock and hearts of Adamant Secondly Observe Its the prerogative of God who hath dominion over the heart to alter the heart I will take away the stony heart out of your flesh They could not change their own hearts they were not able to get the stone out of them nor the Prophets who were their spirituall Physitians Kidney-stones and Bladder-stones men may remove heart-stones none can remove but God men cannot remove Mountains or Rocks but the Lord can he hath an arm of strength his Word is a Word of power when he commands it is done though a stony heart can stand it out against men yet it cannot stand it out against God he fetched water out of a Rock and God can make the hardest rocky heart in the world to melt repent and send forth floods of water Mary Magdalen had an impudent face and a hard heart but when God dealt with her he took away the hardness of her heart and impudency of her face she sat and wept at the feet of Christ Luke 7.38 The Lord can turn wildernesses into standing waters and dry ground into water-springs Psal 107.35 Thirdly Observe Its a great mercy to have the stonynesse of the heart removed The removall of any evill from the body of man is mercy as blindness from the eye deafness from the ear lameness from the leg weakness from the stomach much more then the removal of spiritual evil and that from the heart Stonynesse of heart is the greatest plague evill which can befall it and for God to take that away to cure it is a rich a wonderfull great mercy it s a mercy of the new Covenant it s more then Gods delivering Daniel from the Lyons Den Jonas from the Whales belly or the 3 children from the fiery Furnace they should have been saved had they died in those conditions but the man that
the father to go before and leads it by the hand though the way be stony durty up hill it goes willingly so the soul that hath the spirit to lead it let the way be what it will followeth willingly Psal 119.32 I will run the way of thy Commandements when thou shalt enlarge my heart the spirit doth enlarge the heart 2 Cor. 3.17 where that is there is liberty let the Lord command things hard David will run to do them they are suitable to the spirit and the work of the spirit in the heart Sixthly The spirit is an excellent gift in that it makes them excellent who have it Dan 5.10 11. saith the Queen to Belshazzer There is a man in thy Kingdome in whom is the spirit of the holy gods he is an excellent man none like him in all thy Provinces he hath the spirit of the gods in him which others have not Where the spirit of God is put into a man that man is an excellent man he hath an excellent person in him more excellent than his soul than all souls than all Angels he hath excellent graces and is honourable above others 1 Sam. 9.6 There is in this City a man of God and he is an honourable man said Sauls servant so every one that hath the spirit be he in the City or out of it is a man of God and an honourable man Fourthly Observe There is an union between the Saints and the spirit of God I will put my spirit within you it is not said I will put my spirit upon you but within you So that by vertue of those graces it works in you there shall be an union between you and my spirit This union is not such as is between the three John speaks of 1 John 5.7 for they are one essentially nor such as is between the Deity and Christs humane nature Col. 2.9 for that is personal but it is a mystical union an union of persons not a personall union It is First Reall there is a true oneness between the spirit and those its put into 1 Cor. 6.17 He that is joyned unto the Lord is one spirit he saith not is one body or one soul or hath one spirit with the Lord but is one spirit there is as reall an union as is between soul and body he is so one with the spirit as he is denominated spirit John 3.6 That which is born of the spirit is spirit Secondly It is a wonderful union The spirit of God who is one with the Father and the Son to be one also with man and not with one man but all he is put into even thousands of men is wonderfull John tells us It was a great wonder to see a woman cloathed with the Sun Rev 12.1 but it is a greater wonder to see a man or woman united to the spirit of God which is in our souls and bodyes the faculties and members of them as the sap is in the root vine and branches and here is the wonder the same sap to be in every one of these and in all other Vines Thirdly It is a most glorious union When the Lord came into the Temple it was filled with glory 1 Kings 8.11 and when the spirit is put into a man and the union made between them the man is filled with glory when the Sun shines into an house it fills it with glory when the fire is in the Iron how glorious is it the union between the Fire and the Iron makes the Iron a thick dark solid body as glorious as the Fire it selfe Fourthly It is a strong and intimate union which cannot be dissolved I will put my spirit within you that is into their inward parts the spirit is deeply seated and strongly united unto those it is in 2 Cor. 6.16 I will dwell in them The Greek is I will indwell in them there is such an indwelling of Gods spirit in the hearts of his that he will neither leave nor be thrust out of his habitation John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever I am leaving you saith Christ but when I am gone I will intercede with the Father for you and he shall send the spirit the great Comforter and he shall never leave you he shall abide with you for ever none shall be able to dispossesse or drive him out of you Object But both these seem contrary to Scripture 1 Sam. 16.14 The spirit of the Lord departed from Saul and David did drive away the spirit when he committed his great sins of murther and adultery Answ 1. Wicked men have the spirit from God as a Lord by vertue of the Covenant of works so sinning the spirit departs from them thus was it with Saul he rebelled against God vexed his spirit so that left him but David who was a godly man had the spirit from God as a Father in Christ by vertue of the Covenant of grace and so though the spirit were grieved by his sins it did not depart from him for Psal 51.11 he prayes unto the Lord saying Take not thy holy spirit from me Had it been gone the tenour of his prayer had been for restitution not against ablation of it Secondly The spirit departed from Saul was the spirit of prophesie and those Kingly endowments which he had received 1 Sam. 10.6 they ceased The spirit is oft put for the gifts of the spirit and they do oft-times fail in men Thirdly All men have the spirit of bondage to fear but all have not the spirit of adoption to cry Abba Father whosoever have the same it abides with them Fifthly Observe That before the spirit of God be put into men they are without life or motion towards God or spiritual things they live not to God they walk not in his statutes they live to themselves to the flesh to the creatures and wander from God and his wayes Naturally men are destitute of the spirit sensual as Jude tells you vers 19. Sensual not having the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that have not the spirit at the best are but sensual or soulie men and those had the best souls most reason understanding knew not God Acts. 17.23 1 Cor. 1.21 David tells us Psal 14.2 3. That God looked down from Heaven upon the children of men that is Jews and Gentiles to see if there were any that did understand and seek God that is whether any did so know God as to set them a work to seek him as being the highest good beyond all creature excellencie But what was the issue of Gods so looking upon men They are all gone aside that is from him and his wayes They are altogether become filthy their practices are such as makes them stink There is none that doth good no not one of so many millions of men as are upon the earth there is not one doth good There were men of excellent parts then
then they will remember their evill doings their bitterness against Christians and bloudynesse against Christ and loath themselves for the same Zech. 12.10 Rev. 1.7 Thirdly Observe Where repentance comes it makes a change in mens judgments affections and lives They should loath themselves in their own sight for their iniquities and for their abominations What they approved of before delighted in and practised that they should look upon as abominable loath and turn from Repentance begins in mens minds and judgements altering them and when they are altered the affections and conversation will alter when the Prodigall repented there was a change inward and outward Vers 32. Not for your sakes do I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel IN this Verse is comprehended the ground of all the gracious and great Promises specified in the words before and following And 1. It is expressed Negatively It is not for your sakes 2. Implyed Affirmatively It is for the Lords sake Not for your sakes do I this God saw nothing in them to move him to bring them out of Babylon or to do ought for them in Babylon but he beheld that in them which might have moved him to destroy them he saw how they profaned his holy name among the Babylonians vers 21. he saw how they intended to turn heathens and worship wood and stone Ezek. 20.32 Being Gods people they thought God was bound to do much for their sakes and that he should not deal justly with them if he did not mind them do for them see how they expostulated with God Isa 58.3 Wherefore have we fasted and thou seest it not wherefore have we afflicted our soul and thou takest no knowledge They did in effect tell God he dealt not well with them they deserved better things at his hands than they had therefore said the Lord here Not for your sakes do I this Be it known unto you Take notice that what conceits soever ye have of your own worth or deserts because ye are my people and of the seed of Abraham my friend yet I do not bring you out of Babylon for your worth or merits sake I do nothing upon that account and proclaim it openly unto you and all the world Be ashamed and confounded for your own wayes Your wayes are so far from meriting at my hands that they merit not at the hands of men they are of that nature as you ought to be ashamed and confounded for them of the words ashamed and confounded was spoken Chap. 16.52 54 61. First Observe Men are apt to think they deserve something at Gods hands The house of Israel thought she had suffered a long and sore captivity and having fasted and mourned every fift and seaventh month throughout the seaventy years Zech 7.5 she conceived God now should deal unkindly yea unjustly if he should not do some great thing for her now it was just for him to remember all her tears sighs prayes fastings and sufferings to set her at liberty and give her repossession of her Land rewarding her with old and new priviledges Matth. 7.22 Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderfull works They thought they had merited Heaven by their doings and looked for some wonderful reward for their wonderful works The labourers which came into the Vineyard at the third and sixt hours thought they deserved more of the Lord of the Vineyard than they that went in at the ninth and eleventh hours Matth. 20. Prone is corrupt nature to conceit it merits somewhat at the hands of God But Secondly Observe Mens wayes are such as they ought to be ashamed of themselves and fear destruction from God for them Be ashamed and confounded for your own wayes O house of Israel they are such as you should blush at and loath to behold and make you fear least my judgements should sieze upon you for them Nehem. 9.30 31. What saith he of them Lord thou gavest them into the hand of the people of the Lands that is thou didst cast them into captivity for their own wayes and what then Neverthelesse for thy great mercies sake thou didst not utterly consume them They had cause to fear consuming had not mercy and great mercy stepped in they had been utterly consumed So Jeremy Lament 3.22 It is of the Lords mercies that we are not consumed If it be mercy that our persons are not destroyed what do our works or wayes deserve from him Thirdly Observe The Promises God makes unto and the mercies he bestows upon his people are free and for his own sake Not for your sakes do I this saith the Lord God be it known unto you I have promised To sprinkle you with clean water to put a new heart into you to give you my spirit to save you from all your iniquities to bring you again to Sion to give you many mercies there to do you much good but these I do not for your sakes you deserve them not but for mine own sake for mine own honour and name as vers 22. I do not this O house of Israel for your sakes but for mine holy names sake For mans sake come judgements the earth was cursed for Adams sake Gen 3.17 For Achans sake the Israelites fell and fled Josh 7. For Jonas sake the Sea was tempestous Jon 1.4.12 But when mercies come at Land or Sea it is for the Lords own sake He made all things for himself Prov 16.4 for his own names sake and what good soever he doth to any Nations or Persons is not for your sakes but for his own holy names sake When the Jews were neer destruction he wrought for his names sake Ezek 20.9 So when we were neer to destruction oft times in these Nations the Lord wrought for his own names sake not for our sakes Let us give God the glory of what he hath done for our Nation and for our selves and say Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Vers 33 34 35. Thus saith the Lord God In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cities and the wastes shall be builded And the desolate Land shall be tilled whereas it lay desolate in the sight of all that passed by And they shall say this Land that was desolate is become like the Garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited IN these Verses the Lord proceeds in Temporal Promises and tells them what he will do for them after he hath cleansed them from their sins 1. Their Cityes and waste places shall be re-edified 2. Their Cityes shall be inhabited 3. Tillage of the Land 4.
abundantly Isa 30.2 Vers 36. Then the Heathen that are left round about you shall know that I the Lord build the ruined places and plant that that was desolate I the Lord have spoken it and will do it GOd having through his grace pardoned his people brought them to Sion and bestowed many blessings upon them here the end of all is set down and that is the glorifying of God not only by the Jews but also by the very Heathens Then the heathen that are left round about you After Nebuchadnezzar had laid Jerusalem and Judea waste he fell upon the Ammonites Moabites Edomites Philistims Tyrians and Egyptians and spoyled them therefore our Prophet saith The Heathen that are left some escaped and remained untill the Jews restauration Shall know that I the Lord build the ruined Places They should be so convinced by the return of the Jews and the mercies they enjoyed that they should acknowledg it to be the hand of God that he was faithfull in making good his promise to his people able to save and bountiful in bestowing such mercies upon them The word to build is Banah which sâ—gnifies to build an house distinguished into it's several rooms and parts the Cityes Towns and Houses every where had been ruined and God raised them up again And plant that that was desolate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant signifies the putting of Trees Vines Shrubs or any plants into the earth and to cover them so with earth that they remain fixt therein The Orchards Gardens Vineyards Olive-yards Places of pleasure and profit were laid desolate the Trees Plants Herbs and Flowers were all cut down or pulled up by the roots those place God did re-plant and made as usefull and delightfull as ever I the Lord have spoken it and will do it I have purposed it in my self I have spoken it by Ezekiel and I will do it the Hebrew is I have done it a Preter Tense for a Future which is frequent as Isa 46.11 I have purposed The Hebrew is Jatzarti I have formed I have created the Preter Tense for the Future as the former and following words do shew I have spoken it I will also bring it to passe I will form or create it I will also do it First Observe That though judgement begin at Gods house yet it ends not there The Babylonians first fell upon the Jews and destroyed them and after proceeded to the Heathens they cut off many Nations of them The Sword first did eat the flesh of Jews and then the flesh of Ammonites Moabites Edomites c. When the green Trees are lopped then the Axe cuts down the dry Trees wicked men and Nations are glad when it goes ill with the Church People of God but usually when God hath corrected his own he breaks the Horns the Back and Bones of their and his enemies The Cup of Gods fury began at Jerusalem but it stayed not there it passed thence to Egypt to the mingled people to Vz Philistia Ashkelon Azzah Ekron and Ashdod c. To all the Kings of the North and to all the Kingdoms of the world upon the face of the earth Jer 25.15 16 17 18 19 20 21 22 23 24 25 26. It were an unrighteous thing if God should judge his friends and spare his enemyes and this he acknowledgeth vers 29. Lo I begin to bring evill on the City which is called by my name and should ye the Heathens be utterly unpunished ye shall not be unpunished for I will call for a sword upon all the Inhabitants of the earth saith the Lord of Hosts Secondly Observe Some works of God are so convincing that they cause even Heathens to see and acknowledge the hand of God in them and so to glorifie him The bringing the Jews out of Babylon the re-planting them in Canaan the re-building of their waste places peopling of them re-built and making their Countrey like the Garden of Eden convinced the Heathens so that they said and acknowledged It was the Lord had done these things which was a glorifying of his name Psal 126.1 2. The Babylonians and others said The Lord hath done great things for them when he turned their captivity There is so much of Gods wisdome power mercy bounty in some of his works that they constrain all that behold them to acknowledge him in them see Nehem 9.16 Psal 98.1 2. Isa 52.9 10. Thirdly Observe That Architecture and Husbandry are the work of the Lord. I build the ruined places and plant that that was desolate There is no House no City built but the Lord hath the chief hand therein Psal 127.1 Except the Lord build the house they labour in vain that build it All is nothing without the counsel assistance and blessing of God he teacheth the Carpenters and Masons their Art he inables them to work and blesses them working So for Husbandmen it is God that doth instruct them to discretion and teach them Isa 28.26 they have all their ploughing sowing and planting skill from him This cometh forth from the Lord of Hosts who is wonderfull in counsell and excellent in working vers 29. If a Land be well built with Houses Cityes Castles it is the Lord that builded them if it be well tilled and planted with Orchards Gardens Vineyards and Nurseries of young Trees it is the Lord that hath tilled and planted them mens Art and Industry are nothing without him Fourthly Observe Gods purposes and promises shall take effect and certainly be fullfilled God is faithfull in what he saith and will perform the same I the Lord have spoken it and will do it He will not go back from his word change his purposes and counsels or falsifie his promises Isa 31.2 He will not call back his words Isa 14.27 The Lord of Hosts hath purposed and who shall disanull it Isa 46.10 My counsell shall stand and I will do all my pleasure Jer 32.42 I will bring upon them all the good that I have promised them There is none wiser than God to advise him so as to alter his purposes or counsels there are none stronger than God to hinder him from making good what he hath purposed and promised Isa 43.13 I will work and who shall let it All the Babylonians could not hinder Gods setting his people at liberty all the wild beasts bryars and thorns in Canaan could not hinder him from bringing them in and making the Land like Eden plentifull and pleasant all the policy and power of Tobiah Sanballat and others could not hinder the building of the Temple and Walls of the City God had promised Jerusalem should be re-built and fenced that the Jews should have their Temple to worship in again and they had them Vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock THe word iddaresh is from Darash which signifies to make
only with the Word of God but in the Spirit and Power of God Ezekiel had the hand of God with him So Paul 1 Cor. 2.4 5. His preaching was not with entising words of mans wisdom but in demonstration of the Spirit and of Power False Teachers may come with the Letter but only those are the true Prophets the true Messengers of Christ that come in the Spirit and with the Spirit are carryed out by the Spirit Thirdly Observe God honours his servants sometimes so as to make them of his Counsel and Copartners with him in his works God makes known his mind here to Ezekiel and uses him in the work he was about Samuel was thus honoured God made him of his Privy-councel and told him what he would do to the house of Eli 1 Sam. 3. So he dealt by Abraham not only in the business of Sodom Gen. 18.17 but in that of his Posterity telling him His seed should be a stranger in a land not theirs 430 years and that afterwards they should come out with great substance Gen. 15.13 14. The Prophets and Apostles were Cabinet-men and knew the secrets of the Lord and were Co-workers with God The Apostle Paul is expresly for it 2 Cor. 6.1 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that work together with God in the same work This is great honour and such honour as have not all the Saints Fourthly Observe Our God calls and moves his servants by his Spirit to do difficult things he orders them so as to do them safely It was somewhat averse to nature to go among dead bones and dangerous to the Prophet being many and scattered up and down the Valley for had he accidentally touch'd but one of them he had been unclean according to the Law Numb 19. but God caused him to pass by them so as he was preserved from pollution he saw the bones he touched none of them It was a sad and dangerous work God call'd Abraham unto viz. the Sacrificing of his Son but he ordered it so that Abraham came off not only without imputation of sin but with great honour for his obedience Verse 3. And he said unto me Son of man Can these bones live And I answered O Lord God thou knowest This verse is a Dialogue between God and the Prophet as Polanus calls it 1. God propounds a question 2. The Prophet answers it The question is this Son of man Can these bones live Ezekiel thou hast had a full view of them thou seest how dry they are in what condition they lie tell me thy thoughts what thy judgement is of them I am desirous to know thy mind Hast thou any art skill or power to quicken them or knowest thou any creature that hath To this Question the Prophet answers in the next words And I answered O Lord God thou knowest The Prophets answer is suitable unto the Lords question which was concerning the present life of these bones not future life at the General Resurrection which he doubted not of therefore he confesseth his ignorance I do not know O Lord what thy pleasure is Thou art able to put life into these dry bones in a moment though neither my self nor any other creature can do it our power is finite thine is infinite and thou canst do whatever thou pleasest but thy pleasure is held from me and others therefore O Lord God thou knowest First Observe Divine Interrogations argue not Ignorance in God but are instructory to the interrogated God knew what these bones could do before he propounded the question to Ezekiel It was therefore propounded for his Instruction to acquaint him with the power of God and his own weakness that so knowing the one and being sensible of the other he might be the fitter Instrument in the hand of God to work by Christs question to Peter Joh. 21.15 was of this nature Simon lovest thou me more then these It was not so much to prove him as to instruct and mind him of his former failing and to fit him for action viz. the feeding his Lambs and Sheep Secondly Observe God can easily non-plus or silence wise and holy men with a short question Here he puts Ezekiel to it Can these bones live The Prophet could not tell he was non-plus'd When God propounded some questions to Job was he able to answer him Job 38.3 4 c. He professes he was not able to do it but must be silent Chap. 40.4 Did not Châ—ist by a question put the chief Priests Scribes and Elders to silence He asked them Whether the Baptism of John was from heaven or of men This little question so perplex'd them all that they profess'd they could not tell Mark 11.30.33 Thirdly Observe It 's wisdom and duty in the Servants of God to resolve all they cannot reach or know not how to be effected into the knowledge and good pleasure of the Lord O Lord God thou knowest He resolves the question into Gods bosom He had Knowledge Power and Will to do what ever seem'd good to himself There be many things in the Word menâ—ion'd which man can say nothing unto but Lord thou knowest As where the Sepulchre of Moses was Deut. 34.6 The spreadings of the Clouds how they are Job 36.29 The wind whence it comes or whither it goes Joh. 3.8 Whether the seed sown in the evening or the morning shall prosper best or be both alike Eccles 11 6. What is the true interpretation of the number of the Beast 666 Rev. 13.18 Or of the two witnesses and the time of their prophesying in Sackcloth 1260. days when it began and when it ended or shall Rev. 11.3 These and other things be said Lord thou knewest Vers 4. Again he said unto me Prophesie upon these bones and say unto them O ye dry bones hear the word of the Lord. 5. Thus saith the Lord God unto these bones Behold I will cause breath to enter into you and ye shall live 6. And I will lay sinews upon you and will bring up flesh upon you and cover you with skin and put breath in you and ye shall live and ye shall know that I am the Lord. 7. So I prophesied as I was commanded and as I prophesied there was a great noise and behold a shaking and the bones came together bone to his bone 8. And when I he held lo the sinews and the flesh came up upon them and the skin covered them above but there was no breath in them 9. Then said he unto me Prophesie unto the winde Prophesie son of man and say to the winde Thus saith the Lord God Come from the four winds O breath and breath upon these slain that they may live 10. So I prophesied as he commanded me and the breath came into them and they lived and stood up upon their feet an exceeding great Army The Quickning of the dry bones is the great thing considerable in these verses and it 's set out From the Causes 1. The Efficient 1.
was said unto them Ye are not my people there it shall be said unto them Ye are the sons of the living God This is spoken of the Land of Canaan There he did disown them and there he would own them again Testimony to this truth gives Jeremy Chap. 50.4 5. In those dayes and in that time saith the Lord the children of Israel shall come they and all the children of Judah together going and wâ—eping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetual Covenant That in Isa 2.2 3. speaks to the same purpose and most clearly that Isa 11.11 And it shall come to passe in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left from Assiria and from Egypt and from Pathros and from Chush and from Elam and from Shinar and from Hamath and from the Ilands of the Sea And in the 12. And he shall set up an Ensign for the nations and shall assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth Here is mention of a second gathering of them from Assyria which hath not yet been fulfilled but shall when the Lamb stand upon Mount Sion with his 144000 sealed out of all the Tribes Rev. 14.1 Chap. 7.4 Consider Isa 65.17 18 19 21 22. Thirdly Observe The Lord knows how to and can reconcile divided Nations I will make them one Nation in the land upon the mountains of Israel The Jews were divided into two Nations or Kingdoms There was the Kingdom of Israel and the Kingdom of Judah and they were at great enmity such enmity that they would have no commerce one with another Joh. 4.9 The ten Tribes went under the name of Samaritans the other were call'd Jews They were of divers Religions ver 22. They had their Calves at Dan and Bethel the true worship was at Jerusalem The enmity grew so great between them that they were at open Wars and sought the destruction of one another Those of Israel and Samaria slew in Judah 120000 valiant men in one day and carryed away captive of their brethren 200000 women sons and daughters and those they slew was in a rage reached up to heaven 2 Chron. 28.6 8 9. Now notwithstanding all the rage fury enmity bitterness was in them one against another God knows how to reconcile them and make them one Nation one People so that Ephraim shall not envy Judah and Judah shall not vex Ephraim Isa 11.13 but they shall agree and cordially love one another The Jews and Gentiles were at a greater distance than the Jews amongst themselves yet God knew how to reconcile them and did it Eph. 2.12 13 14 15 16. Vers 23. Neither shall they defile themselves any more with their idols nor with their detestable things nor with any of their transgressions but I will save them out of all their dwelling places wherein they have sinned and will cleanse them so shall theybe my people and I will be their God IN this verse there lyeth before us 1. The renouncing of their Idolatrous wayes and other evils 2. Deliverance of them from the places they were captive in 3. Spiritual cleansing or Sanctification of them 4. Renewal of the Covenant between them and God Neither shall they defile themselves any more with their Idols The Jews were much addicted to Idolatry no sooner were they out of Egypt but they parted with their earings to make a Calf Exod. 32.34 When they were in the Wilderness they joyned themselves to Baal-Peor Numb 25.3 In time of the Judges when in the Land of Canaac they served other Gods Judg. 10.13 And after the rent of Jeroboam the ten Tribes did worship the Calves at Dan and Bethel 1 King 12.29 30. Judah also trod in the same steps committing Adultery with stones and with stocks Jer. 3.8 9. But when they should be united into one Nation and Kingdom again Israel should cease from her Calves and Judah from her Idols they should no more go a whoring after them whereby they defiled themselves and the Land Nor with their detestable things nor with any of their transgressions Sanctius thinks these three words Idols Detestable things Transgressions to signifie one and the same thing to set forth the sinfulness of Idols and false Religions they are detestable and cause the greatest Breaches between God and Men. The word for Transgression is Pesha which notes Apostacy Rebellion a proud and malicious violating of a Command We may by Transgressions here understand not only their Idolatries but their other capital and crying sins When God pleases to call and convert the Jews and from them into one Nation then they shall loath themselves and their former doings But I will save them out of all their dwelling places wherein they have sinned They were scattered up and down into divers Countries and into several parts in those Countries where they setled themselves and sâ—nn'd by conforming to the Heathen amongst whom they dwelt Ezek. 20.32 Jer. 44.8 But in what Countries soever they were the Lord would have an eye to them and deliver them And will cleanse them The word in Hebrew for cleansing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taher which is contrary to Tamee signifying to defile pollute and because a thing defiled hath lost its beauty some make Taher to import Munditiem nitentem shining or beautiful cleansing for when the filth of things is taken away there is a splendor and beauty God saith here He will cleanse them that is from their Idolatry and other sins by the bloud of Christ and by his holy Spirit So shall they be my people and I will be their God Now they lie in a desolate condition and are looked at as cast off of God yea themselves conclude they are cut off from me ver 11. But when they are gathered out of the Countries where they are dispersed and cleansed from their iniquities then will I manifest to all the World That they are my people and that I am their God they themselves shall see and know it They shall acknowledge me to be their God and I will acknowledge them to be my people The Covenant between us shall be renewed and manifested First Observe from the two verses before this and the next That when God begins to shew mercy to his people afflicted He multiplies mercies upon them He would take them from among the Heathen bring them into their own Land make them one Nation set one King over them continue them in the same condition take their hearts off from Iâ—â—s cleanse them from their defilements take them into Covenant with himself give them David to be their King and keep them in doing of his will Here is a series of many and great mercies The like you had Chap. 36.24 25
Antichrist Some make David to be the Prophet prophesying of Gog Ps 9.5 Thou hast destroyed the wicked one that is thou shalt destroy Gog that or the wicked one call'd by some Antichrist whom Gog was a type of To this accords that in Isa 11.4 With the breath of his lips shall he slay the wicked Gog in the Type and Antichrist in the Antitype 2 Thess 2.8 Beside this place in Isa some fix upon Isa 17.12 13 14. and make that a Prophesie of Gog. Some took Ps 68.14 When the Almighty Scattered Kings i. e. Gog and Magog Rivet in Lat. in locum Jerem. 1 14. Out of the North an evil shall break forth upon all the Inhabitants of the Land It 's granted Gog was to come out of the North quarters v. 15. of this 38 of Ezek. and so was Nebuchadnezzar Jer. 10.22 He speaks rather of Nebuchadnezzar than of Gog Moreover his Prophesie was but a little before Ezekiels dayes and much of it in his dayes whereas here it 's said Of whom I have spoken in old time by my servants the Prophets of Israel Others therefore referr it to the Prophesie of Enoch mentioned Jude 14. who spake of the Lords coming with 10000 of his Saints but nothing of Gog is there specified That in Joel 3 is more satisfying as to the business in hand Viz. v. 2.9.11.14 I will gather all Nations and will bring them down into the Valley of Jehoshaphat and will plead with them there for my people and for my heritage Israel whom they have scattered among the Nations and spoyled my Land c. This we may conceive was prophesied of Gog. 1. Because the Jewes were to come out of Captivity into their own Land before this was done It 's probable that therefore Gog and the Nations conspir'd together to invade and destroy them because they were setled safely in their Land v. 1. 2. Because Gog was to fall upon the Mountains of Israel to perish in the Land of Judaea Ezek 39.4 Thou shalt fall upon the Mountains of Israel thou and all thy bands and the people that is with thee To which agrees that of Joel 3.12 13. Let the Heathen be wakened and come up to the valley of Jehoshaphat for there will I sit to judge the Heathen round about put ye in the sickle for the harvest is ripe c. 3. Because of the like effects Ezekiel saith when Gog and his Army shall be destroyed there shall be a great shaking in the Land of Israel v. 19. So Joel 3.15 16. at the destruction of the Nations and their Princes the Sun and the Moon shall be darkned and the Stars shall withdraw their shining The Lord also shall roar out of Sion and utter his voice from Jerusalem and the heaven and the earth shall shake but the Lord will be the hope of his people and the strength of the Children of Israel If it be said Joel is but one Prophet and the Text speaks of Prophets and so of them as if it were a common thing amongst them to prophesie of or against Gog. To this may be answered that most of the Prophets might speak of Gog though they writ not of him for all which the Prophets prophesied did neither themselves nor others alwayes pen and here it 's said by whom I have spoken not by whom I have written Moses spake what was not written Hebr. 11.24 25 26 27. So Enoch Jude v. 14 15. as Christ himself did Joh. 21.25 By my servants in Hebrew is In or by the hand of my servants and for in those dayes many years it 's in the dayes of those years they did prophesie of Gog that God would bring him upon the Jewes First Observe The Lord doth infallibly kâ—ow things to come He revealed to the Pâ—ophets of old this Gog here spoken of hundreds of years before he was neither was God deceived for in the time appointed he came He whose understanding is infinite Psal 147.5 must needs know all things past present and to come should any thing be unknown to God his understanding should not be infinite Mans knowledge is borrowed from Creatures to which he gives neither beeing nor operation but God's knowledge is from himself He knows all that is possible in his Power and all that is future in his Will Creatures can neither bee nor operate without Him He hath such clear vision of all things that his knowledge must needs be certain Should he be deceived in any particular there should be darkness in him but He is light and in him there is no darkness at all 1 Joh. 1.5 Secondly Observe The Prophets delivered many things which were not recorded The Prophets of Israel spake of Gog and yet we cannot find any direct satisfying place in holy Writ concerning him In Mat. 27.9 you have words cited for Jeremie's which you cannot find in all his Prophesies the words are these Then was fulfilled that which was spoken by Jeremy the Prophet saying And they took the 30 pieces of silver the price of him that was valued whom they of the children of Israel did value Matthew saith not that which was written but that which was spoken Jeremy had delivered these words and many other doubtless which are no where to be found And if any ask How came Matthew by them He had them by Tradition say some others by Revelation which is safest to say Solomon he spake of Trees from the Cedar-tree that is in Lebanon even unto the Hysop that springeth out of the wall He spake also of Beasts and of Fowls and of Creeping things and of Fishes 1 King 4.33 but what he said of these is not to be found or known Had not Paul helped us to that blessed truth of Christ It is more blessed to give than to receive Act. 20.35 we had never met with it Thirdly Observe Those God sends to make known his mind to men he owns honours and protects My servants the Prophets of Israel Those had spoken against Gog and made known his mind teaching him God owns for his servants honours them with this Title Prophets of Israel and being his he hath a special care of them Psal 105.15 Do my Prophets no harm If the servants and Embassadors of Earthly Princes be honourable and have protection from them much more are the servants and Embassadors of the King of Glory honorable and under Divine Protection If David would not put up the wrong done to his servants he sent to Hanun 2 Sam. 10. Neither will God let the wrongs done to his servants the Prophets of Israel go unpunished 2 Chron. 36.16 Fourthly Observe It s not an accidental or casual thing that enemies do come against the Church The Lord brought Gog against this People and the Prophets had prophesied many years that God would do so They made it known to the world what God had decreed to do Gog could not have stir'd or mov'd one foot towards the Land of Israel unless God had appointed
Beasts which was another judgement added to the former and the greater to the Heathen because they thought their souls did wander up and down upon the Earth nisi corpora fuissent humata as Tertullian saith The Athenians had the buryal of the dead in such honour that if a Captain neglected to bury the dead which fell in warr they punished him with death for it It is a great ignominy to lye unburyed Hence the Beast when the Witnesses were kill'd would not suffer their bodies to be buryed but let them lye in the Streets that so they might be the more ignominious Sixthly Observe God provides for the brute and dumb Creatures and that abundantly Every feathered Fowl and every Beast of the Fiâ—ld shall be filled at my Table God doth not only feed the Creatures but sometimes feasts them This World is Gods Family whercin are millions of living Creatures and not one of them is neglected of God Psal 145.15 16. The Eyes of all wait upon thee and thou givest them their meat in due season they have their Break-fast Dinner and Supper and lest we should conceit one hath too much another too little it follows Thou openest thy hand and satisfiest the desire of every living thing he satisfies the Fishes of the Sea the Beasts of the Earth and Fowls of Heaven How should this teach men to depend upon God not giving way to distrust or discontent Matth. 6.26 Behold the Fowls of the Air saith Christ for they sow not neither do they reap nor gather into Barns yet their heavenly Father feedeth them Are ye not much better then they He saith not the Fowls of the House they are cared for but The Fowls of the Air that have none to look after them unless it be Fowlers to take away their lives neither do they know where to get the next meal when they have gotten one nor what hole or bush to lodge in at night yet their heavenly Father provides for and feeds them Does he take care of such Creatures and will he not take care of you Yes certainly he will and why ye are better then they ye are rational they irrational ye are his sons they his servants Vers 21 22. 21. And I will set my Glory among the Heathen and all the Heathen shall see my Judgement that I have executed and my Hand that I have laid upon them 22. So the House of Israel shall know that I am the Lord their God from that day and forward THe Lord having declared what destructive judgements he would bring upon Gog and Magog he comes here to make known the end of his so dealing with them viz. the manifestation of his glory amongst Heathens and his own People Vers 21. I will set my Glory among the Heathen I will give my Glory saith the Hebrew that is I will cause it to be evident amongst them By Glory understand the glory of his Justice and Power All the Heathen shall see my Judgement that I have executed These words give light to the former The Heathen seeing the dreadful judgements of God upon Gog and his should acknowledge the Justice and Power of God And my Hand that I have laid upon them They shall not only have a bare sight but experimental knowledg they shall find themselves concern'd therein and feel the hand of God heavy upon them for the strength wealth liberty and glory of the Heathen will be much impaired if not totally ruin'd by the overthrow of Gog. Vers 22. So that the House of Israel shall know that I am c. They did know the Lord to be their God before but this signal stroke of God upon their Enemies being a signal mercy unto them should so ingage them unto God that from that time forward they should afresh and eminently acknowledge God to be their God and none to be like unto him that he will not desert them in their streights but be their Deliverer First Observe The great end of Gods judgements upon sinful men is his Glory I will set my glory among the Heathens and all the Heathen shall see my judgement c. God doth therefore execute judgement that he may be glorified When sinful people will not give glory to God for his Mercies he will fetch glory out of them by his Judgements They are the work of his hand and what ever that be it 's honourable and glorious Psal 111.3 Not only his works of Creation but those of Judicial Providence Upon what Nation soever Army or Navy the Lord shall lay his hand he will work out his glory thereby that is the end of all his works and judgements Secondly Obsérve Dreadful judgements upon the wicked are ingaging mercies unto the godly So shall the hâ—use of Israel know that I am the Lord their God from that day and forward The hand of God upon Gog and his should so affect their hearts that they should experimentally know and say The Lord is our God he hath laid low our enemies he hath freed us from their Insultations Threats Oppressions he is our Deliverer our Saviour our Redeemer Isai 25.9 It shall be said in that day Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation When God executed severe judgements upon the enemies of his people then were their hearts thus affected and engaged unto the Lord then they rejoyced in God their Saviour and said He will save He hath saved us and he will save us When the godly see that great judgements upon their enemies are great mercies unto them their faith is advanced thereby and they are perswaded God will never leave them their hearts are warmed and they cannot but own and praise him Vers 23 24. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them and gave them into the hand of their enemies so fell they all by the sword 24. According to their uncleanness and according to their transgressions have I done unto them and hid my face from them THe Heathen had base and blasphemous thoughts of God they imagined he was not able to keep his people out of the hands of Nebuchadnezzar and his gods to vindicate himself therefore the Lord tells them the true cause why they were carried into Captivity namely for their iniquity It was not Impotencie in God but Iniquity in them which caused it 23. The house of Israel went into captivity for their Iniquity The Hebrew is the house of Israel were led into Captivity in their Iniquities God took them in their Iniquities and carried them away into Captivity in them or for them Boavonam the Septuagint saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sins their crooked and perverse doings Because they trespassed against me The word Magnal or Maal signifies Stubbornly and Contemptuously
the first Vision unto Ezekiel and so he doth in this last he was a Master-builder and appointed of God to build the House Zech. 6.12 13. Thus speaks the Lord of Hosts saying Behold the Man whose Name is the Branch that is Christ he shall grow up out of his place and he shall build the Temple of the Lord even he shall build the Temple of the Lord and he shall bear the glory And that this Man was Christ his appearance declares for it was like the appearance of Brass and so Christ Revel 1.15 is said to appear His feet were like unto fine Brass and here his countenance or whole body appeared like unto Brass that is free from spot beautiful bright and shining Christ was without blemish or spot 1 Pet. 1.19 He was holy harmless undefiled Heb. 7.26 He was fairer then the children of men Psal 45.2 With a line of Flax in his hand and a measuring Reed These be the Instruments which this man had a Line and a measuring Reed Such Instruments are proper to Architects and Master-Builders and being in the hand of Christ do demonstrate him to be the chief Builder of the Church The line of Flax was to measure the great spaces of the ground viz. the Floors Court and Compass of the Buildings and Walls The Reed was to measure the Buildings the thickness length and breadth of them Of such a Line and Reed is spoken of in Zech. 2.1 2. Rev 11.1 Chap. 21.15 A Reed is smooth round and light and therefore fit for measuring they were plentiful in those parts And he stood in the Gate The Hebrew is he standing in the Gate His posture was * Stabat quasi ad Ministerium accinctus Standing his place was in the Gate He stood there to direct the Prophet to shew him the measures of the Temple and other things to manifest he hath command of the Temple and may keep out and let in whom he pleased Versâ— 4. And the Man said unto me Son of Man Behold with thine eyes c. In this verse the end of the Vision is held forth which is that Ezekiel throughly understanding the things comprehended in it might communicate them to others Here the Lord Christ is call'd Man for that in time he was to be incarnate and the Son of Man speaks to Ezekiel and commands him two things 1. To give the most diligent and best attention as possible might be and therefore calls for not only the eyes and ears but the heart also Behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee his heart must go with his senses and seriously ponder what was presented Some things were to be seen some things were to be heard and all to be considered and why he was brought thither for that end 2. To make known what he should see hear and observe Declare them to the House of Israel he must not keep things to himself but publish them to others to the Church and People of Israel First Observe The Lord keeps an exact account of the time of his Church and Peoples sufferings He is the best and most punctual Chronologer of all in Heaven and Earth Men and Angels may mistake misreckon but the Lord doth not cannot In the 25. year of our captivity in the beginning of the year in the 10. day of the month in the 14. year after the City was smitten in the self same day Here the Years the Months and Days of the Jews captivity was observed of the Lord. When we are in misery and suffering conditions we think God forgets us Psal 79.5 Psal 89.46 but he takes notice of every Hour Day Month and Year Secondly Observe When the Church is low in the worst most desperate and deplorable condition even then the Lord hath a care of his Church Now the Temple City and Land of Canaan were utterly laid wast the people many of them destroyed the rest in Babylon without hope of ever seeing their own Country ch 37.11 In this condition the Lord appears to Ezekiel and gives him a most singular and excellent Vision concerning the Restauration of the Church the Extent Dignity and Glory of it whereby he shewed both the Prophet and the People whose hearts were fill'd with sorrow When the Church is in the Wilderness under persecution in Egypt or Babylon the Lord is solicitous for it Zech. 1.14 I am jealous for Jerusalem and for Zion with a great jealousie Thirdly Observe The Church is Mount Sion or Mount Sion is the Church wherein God makes known his mind for the comfort of his Ezekiel was carried in spirit into the Land of Israel and set there upon a very high Mountain viz. Mount Sion which typed out the Church of God and there he had this glorious vision there sweet consolation was given forth for the afflicted The Church is sometimes call'd a Garden and Fountain sealed as Cantic 4.12 Sometimes a Vineyard Mat. 20.1 Sometimes an House 1 Tim. 3.15 Sometimes a City Psal 46.4 Isai 60.14 Sometimes a Mountain Psal 2.6 And it 's so call'd for the hieghth the glory and the strength of it Mountains are high conspicuous and strong and so is the Church On Mountains is good aire so likewise is in the Church Hills are nearer heaven then other places they are below the Church is above the World Fourthly Observe The Church is well seated and well ordered Vpon which was as the frame of a City it 's seated upon a Mountain the Mountain of Gods Decree Power and Truth it 's well ordered for it 's as the frame of a City where every thing is in his right place and all fitly joyned together Psal 122.3 Jerusalem is builded as a City that is compacted together and the Church is a body fitly joyned together and compacted Ephes 4.16 Hence strength and beauty are to the Church it being so seated and so united The one made Christ say The gates of hell shall not prevail against it Mat. 16. and the other made Salomon to say It was beautiful as Tirzah and comely as Jerusalem Cant. 6.4 Fifthly Observe The Man Christ who is sinless and glorious is the chief Builder and exact Measurer of the Church and things belonging to it Behold a Man whose appearance was like the appearance of Brass with a Line of Flax in his hand and a Measuring-reed Christ without spot full of glory and wisdome is the Master-builder Mat. 16.18 chap. 21.33 Hab. 3.3 Prophets Apostles Ministers are his Servants Under-officers instructed directed and rewarded by him He is Architectus the Line and Reed are in his hand he measures all the Trees and Stones used in this Building the outward and inward Courts with all their appurtenances He was the Son of Joseph a Carpenter and some mystery might lye in that Sixthly Observe The way into Sion and unto the Father is by Christ he stands in the gate of the Temple ready to receive any
should come and be found fit for entrance he had his Line and Reed in his hand to measure them None unmeasured might enter Hence it is that Christ saith Joh. 14.6 I am the way and no man comes to the Father but by me And Joh. 10 9. I am the Door by me if any man enter in he shall be saved and shall go in and out and find Pasture Christ is the Lord of the fold and field by him they enter in by him they are led out to the good Pastures and led in again He will not suffer any thing that defileth to enter into the Fold the Temple the New-Jerusalem Rev. 21.27 Seventhly Observe The Lord Christ when Divine things are presented unto us would have us Attent Intent and Apply the whole heart unto them Such things as are of weight slightness and trifling about them are intolerable therefore it 's said here Son of man behold with thine eyes and hear with thine ears let thy senses be wholly taken up with these things and set thine heart upon all that I shall shew thee thine heart also must be fixed upon every thing shewn thee thou must let nothing pass without due observation As Ezekiel was to do thus about the things of his Vision so should all Ministers and Christians about the things of the Gospel which are Revelations of the mind of God by Christ It 's oft said therein Who hath eares to hear let him hear Mat. 13.9 43. Mark 7.16 Luke 14.35 and in other places intimating that if men have either inward or outward eares they should hearken to the things of God They are Divine and may infinitely advantage or infinitely prejudice us if they be not well heeded if we be not attent unto them intent upon them and heartily closing with them better we had never had them It will be easier for Sodome and Gomorrha at the day of judgement then for such let us mind therefore and mind to purpose all things shewn us of Christ let us set our senses and whole hearts upon them Eightly Observe What the Lord Christ reveales unto his servants the Prophets and Ministers they must not reserve to themselves but communicate to others for their Instruction Edification and Comfort Declare all that thou seest to the House of Israel he must not see hear observe for himself but for the House of Israel for the Church and People of God Mat. 10.27 saith Christ to his Disciples What I tell you in darkness that speak ye in the light and what ye hear in the ear that preach ye upon the house-tops whatever I have imparted unto you that do ye impart unto others take the best advantages ye can to make the same known The servants of God and Christ must not onely utter what they receive but utter All they receive Act. 20.27 Paul kept back Nothing was profitable for them but declared to them all the Councel of God Vers 5. And behold a Wall on the outside of the house round about and in the mans hand a measuring-reed of six Cubits long by the Cubit and an hand breadth so he measured the breadth of the building one reed and the height one reed Great houses and Cities have walls 1 King 3.1 and 6.5 so this house had a Wall round about it By this wall we may understand the wall of Gods protection which is round about the Church This wall was in height and thickness alike 6 Cubits high and 6 Cubits thick it was strong securing the house Ezek. law God who is stronger then all is the defence of the Church Psal 125.2 Babylons wall which was 100. Cubits high and 30. Foot broad sufficed not to preserve her from ruins that wall was battred and level'd with the ground but Jehovah the Lord of Hosts is the wall about this building and such a wall as all the powers of the World and Hell cannot shake or batter Zech. 9.8 I will encamp about thine house And Zech. 2.5 I will be unto Jerusalem a wall of fire râ—und about saith the Lord. The Church of God having such a wall is secure and invincible The Church is call'd an House not a Tabernacle because of Gods inhabitation of it and his fixed abiding there Psal 132.13 14. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it Sion notes the Church in all ages there is Gods house there is the desire of his soul there he rests he hath no rest in all the world but in Sion The measuring reed in the hand of the man is the same with the reed in John's hand Rev. 11.1 Those that exercise Architecture use lines and reeds to measure things therewith and so doth Christ here The line and reed in his hand is the Word or Everlasting Gospel which Rev. 21.15 is call'd a golden-reed right strong and inflexible with this he measures the Church and all things belong unto it by the Word he sets out the nature greatness power priviledges and characters of the Church by this he measures out the qualifications liberty and power of Members and Officers therein Hence the Word is call'd a Rule or Canon Phil. 3.16 The Hebrew is Kene hammiddah shesh ammoth baammah vetophath a reed of measure of six cubits in a cubit and of a hand breadth Whether these words an hand breadth should be joyn'd to the 6. cubits taken joyntly or to each cubit distinct by it self is doubtful that in the 43. Chap. v. 13. seems to make the hand 's breadth to be added to each cubit for it saith a cubit is a cubit and a hands breadth This we may understand of the Legal or Sanctuary cubit not the common one which was less by a hands breadth then the other this being 5. th' other 6. hands breadth Hence some deny that the hands breadth must be added to each cubit for then there will be 7. cubits those 6 hands breadth making another cubit They will have the reed 6 cubits long and an hands breadth over the 6. part of a cubit more A cubit is that length between the elbow and top of the middle finger now this space being longer in some men and shorter in others no certainty can be determin'd especially when men differ in their heads more then in their armes for some make a cubit to be 5. handfulls some 6. some a yard and some an ell or ells some a foot and half The line and reed are in Christs hand the virtue and benefit of them is from Him This line and reed being the Word hath it's efficacy from Christ out of his hand it 's un-efficacious un-beneficial but being in his hand his power and spirit going with it it measures out and fits materials for this spiritual Building The book written within and sealed with 7. seals could none open but Christ Rev. 1.3 5. and as none could open it but he so none can make it
common conversation and converse with the people they ought not to be high and haughty lording it over Gods heritage 1 Pet. 5.3 but to be ensamples to the flock of wisdom charity patience faith and holiness They are to become all things to all men that they may win some to Christ Vers 15 16 17 18 19 20. 15. Now when he had made an end of measuring the inner house he brought me forth toward the Gate whose prospect is toward the East and measured it round about 16. He measured the East-side with the measuring reed five hundred reeds with the measuring reed round about 17. He measured the North-side five hundred reeds with a measuring reed round about 18. He measured the South-side five hundred reeds with the measuring reed 19. He turned about to the West-side and measured five hundred reeds with the measuring reed 20. He measured it by the four sides it had a Wall round about five hundred reeds long and five hundred broad to make a separation between the Sanctuary and the prophane place THe 15. vers shews us how exact a Building the Church is it 's an house measured within and without When Christ had done measuring the inner house he comes forth and measures the outward parts Nothing is left unmeasuâ—ed Solomons House or Temple was not so exactly built and measured as the Church of Christ is That is God's Building 1 Cor. 3.9 and he exceeded Solomon in wisdome and so in building See what a structure the New Jerusalem is Rev. 21.10 c. which makes good that Psal 102.16 When the Lord shall build up Sion he shall appear in his glory There is difference among Interpreters about the reeds mentioned in the 16 17 18 19. vers Some would have them to be so many cubits onely from that in Ezek 40.47 where it 's said the Courts was an hundred cubits long and an hundred cubits broad Others would not have five hundred reeds or cubits to be on any one side but that all the sides measured made up the sum be it five hundred cubits or five hundred reeds But most interpreters are of the mind that each side was not onely of five hundred cubits but five hundred reeds The words for measuring reed are Bickushi hamiddah In calamo mensuâ—ae which was the great reed saith Alapide of six cubits whereas the vulgar reed was onely of five cubits that this reed was six cubits is clear from Chap. 40.5 So that the five hundred reeds were three thousand cubits and the four sides came to twelve thousand cubits which shews how spatious and vast the Temple was From these verses are presented to us 1. The Extent and latitude of the Church which should be in all quarters of the world under Christ He measur'd the Gate to the East and the East-side to make known the Eastern people should be of the Christian Church He measured the North-side shewing thereby that the Northern parts should come thither He measured the South and West-sides assuring us thereby that the people of those parts should come unto Sion Christ sent his Apostles to all Nâ—tions Mat. 28.19 They went East West North and South inlarging the borders of the Gospel inviting and bringing in the Gentiles daily Mark 16.15 Goe into all the world and Preach the Gospel to every creature The Church of Christ is all the world over The sound of the Apostles went into all the earth that is all parts of the earth and their words to the end of the world Rom. 10.18 2. The Stability and Firmness of the Church The Temple here measured was a perfect square five hundred reeds on the East-side five hundred reeds on the West-side five hundred reeds on the North-side and as many on the South-side Buildings which are four square are most stable firm and lasting Things or persons who are firm constant and compleat are tearm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is the Church 't is stable and permanent The gates of Hell cannot prevail against it Mat. 16.18 It 's built upon Christ the chief corner stone Ephes 2.20 And is established in righteousness Isa 54.14 3. The Lustre and Beauty of the Church Great buildings in the form of a Square are beautiful and gloriors such was that Ezekiel saw it was a Quadrature every side proportionable holding forth beauty and glory Cant. 6.4 saith Christ of his Church Thou art beautiful O my Love as Tirzah comely as Jerusalem Tirzah and Jerusalem were chief Cities in Canaan for at one Kings of Israel kept their Courts 1 Kings 14.17 And at the other Kings of Judah dwelt These Cities had much beauty and comeliness in them and unto them Christ likens his Church Certainly the Church is the most beautiful and glorious thing in the world to them who have eyes to see it many saw no beauty in Christ Isa 53.2 but Christ was beautiful and glorious to them who had eyes to see it Joh 1.14 And many see no beauty no glory in the Church of Christ but where spiritual eyes are there they are seen The Church it set out by a Golden Candlestick Rev. 1.20 and that hath lustre beauty and glory It 's set out by a woman cloathed with the Sun Rev. 12.1 and what lustre beauty and glory can there be wanting It 's set out by a Bride the Lambs Wife When the Bride of a great Prince hath on her royal apparel and is deck'd with all her Ornaments and Jewels Is she not beautiful glorious and shining Such is the Church arayed with fine linnen the righteousness of Saints Rev. 19 8. Such is New Jerusalem having the glory of God Rev. 21.9 10 11. 4. The Safety of the Church This Temple had a wall round about five hundred reeds long and five hundred reeds broad sufficient for the defence of it on every side And the Church in the Gospel-times hath a wall about it long and broad a wall thai reacheth from East to West from North to South a wall higher then the Heavens deeper then Hell and broader then the Earth viz. The power and providence of God Isa 27.3 I the Lord do keep it lest any hurt it I will keep it night and day Here is a wall better then that of Wood Ezek. 41.22 then that of Stone Prov. 24.31 then that of Iron Ezek. 4.3 then that of Brass Jer. 1.18 Such walls have been battered and broken undermin'd or climb'd over but this wall is not subject to any of them The wall of New Jerusalem is great and high Rev. 21.12 sufficient to secure all that be within 5. The Sanctity of the Church This wall as it was a wall of security so of separation it was to separate between the Sanctuary and the profane place that those in the profane place might not come into the Sanctuary where the holy ones and holy things were The Church of God is a company call'd out of and separate from the world who have given up themselves unto God and
Christ The Corrinthians were called out of the world to be Saints 1 Cor. 1.2 And the Macedonian Churches gave up themselves to the Lord 2 Cor. 8.5 So that all the Churches of God are a chosen generation an holy nation 1 Pet. 2.9 Cant. 4.7 Unholy ones who are without in the profane world should not enter into the Church God hath set a wall of discipline to keep them out that the Church may not be defiled by them It 's said of the New Jerusalem That there shall in no wise any thing enter into it that defileth the Angels will keep them out for at the twelve Gates thereof will be twelve Angels Rev. 21.12 who will let none in but Saints so that all her people shall be righteous Isa 60.21 The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLIII Vers 1 2 3 4 5 6. 1. Afterwards he brought me to the Gate even the Gate that looketh toward the East 2. And behold the glory of the God of Israel came from the way of the East and his voice was like a noise of many waters and the earth shined with his glory 3. And it was according to the appearance of the vision which I saw even according to the vision that I saw when I came to destroy the City and the visions were like the vision that I saw by the river Chebar and I fell upon my face 4. And the glory of the Lord came into the house by the way of the Gate whose prospect is towards the East 5. So the spirit took me up and brought me into the inner Court and behold the glory of the Lord filled the house 6. And I heard him speaking unto me out of the house and the man stood by me THIS Chapter and the next in general speaks of the Ministery and Sacred Worship of the new Temple more particularly in this 43. Chapter we have 1. A New Vision in the first 6. verses 2. The speech of the Lord unto the Prophet from the 7. vers to the end of the Chapter Concerning the New Vision things considerable are 1. The time when it was 2. The place where it was 3. The object of this Vision where we are to note 1. The place whence it came 2. The sign of it 3. The effects of it 4. The resemblance of it 5. The receptacle of it 4. The Consequents of it which are 1. The Spirit 's raising up the Prophet 2. His leading him into the inner Court 3. The filling of the Temple with glory 4. The Lord 's speaking to the Prophet 5. The presence of Christ with the Prophet For the 1. When it was that Ezekiel had this Vision Not at his first coming to the Temple but after he had been led from place to place seen the several Gates Courts Chambers Parts Appurtenances Ornaments of the Temple and all exactly measured within and without after those things he had this Vision Which insinuates thus much that after men have waited upon Christ followed him and learned the nature and condition of the Church invisible and visible then the Lord affords Visions of himself and his glory when men come first to Sion enter into Church-fellowship they must not think to see the glory of God till they are acquainted with the inward glory and outward beauty of the Church till they understand the measuring of Christ therein Those that are in the Church in due time see glory It 's good to be there and to wait being there 2. The place was at the East-gate He was brought from the West-side of the Temple to the East-gate where he had this Vision coming out of the East Christ is Sol justitiae the Sun of righteousness and the Sun's motion is from the East Westward So here this glorious Vision came out of the East and entred by the East-gate which led directly to the Sanctum Sanctorum It 's the Lord Christ brings us out of darkness to light and shews us the way into the Temple and Most Holy place 3. The object Glory Behold the glory of the God of Israel That was some figure image or manifestation representing the glory of God In Chap. 1.26 27. Ezek. saw the likeness of a Throne of a man of fire And Chap. 8.4 Chap. 10.18 There were visions where he beheld the glory of the God of Israel and the glory departing that is some representation of his glories which was leaving the Temple and them signifying that God was wroth with them and departing from them But here the glory was coming to them importing that God's wrath was laid down their sins pardoned and he gratiously reconciled unto them It was sin caus'd the glory to depart mans wickedness draws the glory away but nothing in or of man caus'd the glory to return It 's said the glory came it came freely un-deservedly un-expectedly there was cause of great mourning when it departed and there was as great cause of rejoycing when it returned Whence came it from the way of the East Christ's star was seen in the East Mat. 2.2 His coming was from thence Zechar. 3.8 Chap. 6.12 Christ is call'd Tzemach which the Septuag render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulg. Oriens that is the East Because Christ should come from heaven and inlighten the dark world as the Sun doth when it riseth in the East Luke in his 1. Chap. vers 78. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Day-spring and may be rendred the East for the day springs in the East first be it East or day-spring it 's from on High Christ came from heaven to bring light into the blind world Hence saith Christ Joh. 8.12 I am the light of the world the great light the Sun of it which râ—sing in the East shines into the utmost parts of the West The next thing it the sign of the glory And that was a voice such a voice as was like the noise of many waters in the 1 Chap. vers 24. When the Cherubims went the noise of their wings was like the noise of great waters As the voice of the almighty waters use to roar and make a great noise Jer. 31.35 and 51.55 Such waters are strong and there is no resistance of them men cannot row or sail against them This voice minds us of the voice of Christ in the Gospel The sound whereof went into all the earth Rom. 10.18 Rev. 1.18 Christ's voice is said to be as the sound of many waters it was strong and irresistible He taught them with Majesty and Authority Mat. 7.29 They were not able to answer him Mat. 22.46 Joh. 8.9 not to withstand the wisdome and truths he put into his disciples Luk. 21.15 Act. 6.10 Rev. 11.5 Christ's voice in the Gospel is an efficacious voice The Effects of it were two First The earth shined with his glory Before the coming of Christ the world was full of Heathenish and Hellish darkness and Canaan was full of Types Ceremonies and Shadows
unto him The humble find mercy and are raised when the proud meet with judgment and are thrown down The 2. consequent is The Spirit leading of him and that was into the inner Court He had led him into several places and now leads him into the inner Court whereby he came to understand the mysteries of and behold the glory in the Temple which none are able to do without the leading of the Spirit None destitute of the Spirit can enter into the Church to understand the things thereof and behold the glory thercin 1 Cor. 2.14 15. 2 Cor. 3.18 It 's the Spirit makes men discern spiritual things it 's the Spirit that leads us from knowledge to knowledge from mystery to mystery and from glory to glory he leads into the Temple and into the inner Court he reveals the deep and glorious things of God unto the Saints The 3. is the filling of the house and that with glory vers 3. Behold the glory of the Lord filled the house There was aboundance of glory in it the Temple and Sanctum Sanctorum were full of it This leads us to consider not onely the Temple re-built after the Babylonish Captivity which the Lord said by Haggai Chap. 2.7 that he would fill it with glory And that the glory of it sh uld be greater then of the former house vers 9. which was fulfilled in Christ's bodily presence there but it leads us also unto Christ who was filâ—'d with the glory of the Spirit and fullness of the Deity Col. 2.9 and unto the Church of Christ which is fill'd with the glory of the Gospel for it is glorious and hath shining light in it 2 Cor. 4.4 but chiefly unto the New Jerusalem wherein a greater glory is expected to be seen then hath ever yet been there will be aboundance of grace and glorious effusions of the spirit See how glorâ—ous the New Jerusalem is Rev. 21. The 4. thing is the Lord speaking unto Ezekiel vers 6. And I heard him speaking unto me The Hebrew is I heard a Saying to me from the house a saying from the glory or from the Lord being in that Glory which fill'd the house The Temple saith Vatablus the Sanctum Sanctorum saith Maldonate but we understand it of both As the glory was in the Temple so the voice came from the Temple The Lord spake not of the Temple as Lyra would have it but from or out of the TempIe The thing pointed out hereby is this That God reveals and makes known his mind in his house in the Church he speakes from the Temple unto his Isa 66.6 A Voice from the Temple a voice of the Lord. There God discover'd his displeasure towards his enemies and his good will towards his servants In Judah is God known Psal 76. There his mind is known The law goes forth out of Zion and the word of the Lord from Jerusalem Isa 2.3 Where his Church is there is his presence there he utters his voice there he opens his mind Why did David desire to dwell in the house of the Lord all days of his life but to behold the beauty of the Lord which appeared there eminently and to inquire in his Temple because the Lord there spake and answered the desires of his servants Psal 27.4 When he was troubled at the prosperity of the wicked what did he then but enter into the Sanctuary of God and there he was resolved he understood their end Psal 73.17 The Spirit and Christ spake in the Churches and to the Churches Rev. 2. and 3 Chap. And in the 16. Chap. vers 1. A great voice was heard out of the Temple And the Man stood by me The Hebrew is And a Man was standing by me Some make this Man to be an Angel but it was he mentioned Chap. 40.3 The Man whose appearance was like the appearance of brass with a line of flax in his hand and a measuring-reed This was Christ the Master-builder Zech. 6.12 Behold the Man whose name is the Branch he shall grow up out of this place and he shall build the Temple of the Lord. This Man stood by Ezek. to assist incourage and interpret things unto him Whence cometh this Observation That the Lord Christ who is the chief Architech in Temple-work stands by his Prophets and Servants who are imployed therein When the Temple was first built many were imploy'd therein but they were not left to their own wisdom and skill Solomon was principâ—l therein he was present counselled directed and assisted therefore it 's said he built the house of the Lord 1 King 6.2 So in Ezekiel's Temple a Type of the Gospel-Temple Christ was present he counselled directed assisted he stood by the Prophet he stood by the Apostles Mat. 28.20 Lo I am with you always even unto the end of the world He stood by Paul Acts 18.10 I am with thee so Chap. 23.11 And Paul doth acknowledge it 2 Tim. 4.16 17. All men forsook me they shew'd their unfaithfulness Notwithstanding the Lord stood with me and strengthened me he was about Temple-work for it follows that by me the Preaching might be fully known and that all the Gentiles might fully hear Christ was with him to instruct incourage and bless him and his labors Christ walkes in the midst of the Churches and holds the stars thereof in his right hand Rev. 2.1 And Chap. 5.6 it 's said In the midst of the Elders stoâ—d a Lamb. There be two things worthy notice from the 5 and 6. verses considered together The 1. Is the distinction of Subsistences in the Divine Nature and Essence Here are 3. distinct Ones named 1. The Spirit which took up Ezekiel 2. The glory of the Lord whom he heard speaking out of the house which was the Father 3. The Man standing by him which was Christ Here is the Spirit Father and Son who as they have distinct personalities so distinct operations The Spirits work is raising up the Fathers speaking and the Sons assisting or standing by The 2. thing is the gradual proceedings of God in carrying on his from mercy to mercy Here be 5. steps of mercy The 1. Is the Spirit taking up the Prophet being fallen upon his face Had any one come and raised the Prophet being down it had been kindness Especially if Daniel Zorobabel or some Elder of Israel had done it but one greater and better then them all did it viz. the Spirit of God This was great mercy The 2. Is the Spirit leading of him into the inner Court He did not raise him and then leave him but led him And whither not into the outward Court but into the inner Court This was a further mercy a choise mercy to be brought so near the Temple The 3. Step was a sight of glory he saw the glory of the Lord filling the house this was a grand mercy which none of the Jews besides himself saw As when Christ was transfigured and the Mountain shin'd with the glory of his
before the Lord from one New-moon to another and from one Sabbath to another intimating thereby that God in times of the Gospel would accept of true and spiritual Worship performed in the name of Christ in all places and at all times as he did the Jewish VVorship at Jerusalem and on the Solemn Feast days Or these New-moon days and Sacrifices may point out the renewing of the Church and the joy thereupon The Church after Christs time was oft in the wane in a suffering and declining condition but when it hath rest edification comfort and multiplication Acts 9.31 then its New-moon with it and in a short time it becomes fair as the Moon Cant. 6.10 and shall be fill'd with light and joy as saith Isaiah Chap. 60.20 The eighth Verse is an Ordinance about the Princes going in by the porch of the gate and going out by the same way There were divers gates to enter into the inner Court by the North-gate the South-gate as well as the East-gate and this gate was both for the Prince and the Priests to go in and out at Hence two things are observable 1. That Princes are to walk according to Divine Appointment especially in matters of VVorship they must look unto God who hath prescribed the way they should walk in it had been sinful for them to have gone to the North-gate or South-gate and worshipped their Princes must not do ought of their own wills in the things of God It might seem a bondage to be tied up to the East-gate onely and never to have ingress and egress at the other but however Princes themselves must be subject to the Ordinances of Heaven 2. That Princes and Priests Magistrates and Ministers should mutually minde and care for the things of God countenance and encourage one another therein and each put to their helping hand to preserve the purity and power of Religion VVhen the Pavers go one way and the true Ministers of God another way Religion doth not shine when Josiah and the Priests went together hand in hand one way then there was great Reformation in Israel the VVorship of God was pure and Religion did flourish Supposing this Prince to be the Lord Christ whose ingress and egress was at the same gate then it notes his coming from Heaven and returning thither again according to that of John 6.62 and 3.31 and 16.28 Acts 1.11 Verse 9 10 11 12 13 14 15. But when the people of the land shall come before the Lord in the solemn Feasts he that entreth in by the way of the North-gate to worship shall go out by the way of the South-gate and he that entreth by the way of the South-gate shall go forth by the way of the North-gate he shall not return by the way of the gate whereby he came in but shall go forth over against it And the Prince in the midst of them when they go in shall go in and when they go forth shall go forth And in the Feasts and Solemnities the meat-offering shall be an Ephah to a Bullock and an Ephah to a Ram and to the Lambs as he is able to give and an hin of oyl to an Ephah Now when the Prince shall prepare a voluntary burnt-offering or peace-offering voluntarily unto the Lord one shall then open the gate unto him that looketh towards the East and he shall prepare his burnt-offering â—nd his peace-offerings as he did on the Sabbath day Then he shall go forth and after his going forth one shall shut the gate Thou shalt daily prepare a burnt-offering unto the Lord of a Lamb of the first year without blemish thou shalt prepare it every morning or as the Hebrew morning by morning And thou shalt prepare a meat-offering for it every morning the sixth part of an Ephah and the third part of an hin of oyl to temper with the fine flower a meat-offering continually by a perpetual Ordinance unto the Lord. Thus shall they prepare the Lamb and the meat-offering and the oyl every morning for a continual burnt-offering THe ninth Verse contains an Ordinance concerning the peoples coming to and departing from the publique Worship they must not come to the East-gate but the side-gates the North and South they might and this order they were to observe viz. to go out at that gate was over against the gate they came in at he that entred by the North-gate must go out by the South-gate and he that entred by the South-gate must go out by the North-gate Hence observe 1. The Lord expects not onely Prince and Priests to worship him in a publique way but the people also When the people of the land shall come before the Lord in the solemn Feasts God looks not for great ones learned ones rich ones but all sorts and all of all sorts to come before him to acknowledge him to be their God Creâ—tor and Law-giver he is honored by the worship of the meaner if sincere as well as by the worship of â—â—e Prince or Priest he is no respecter of persons 2. That the way of Gods servants is a strait and right-forth way There is no crookedness in it Isa 26.7 the way of the just is uprightness there is no turning aside to the temptation of Satan to the beggarly elements of the world to the inticing delights of the flesh or any vanity whatsoever That soul that is in Gods way must not look back to Sodom as Lots wife did and suffer for it but it must go forward Matthew being called from the receit of Custom into the way of Christ Mat. 9.9 might not return but follow Christ For whosoever puts his hand to the plough and looks back is not fit for the Kingdom of God Luke 9.62 Such an one must not look back to his old courses customs company principles or errours but leaving them must go strait on in the way of God from darkness to light from imperfection to perfection Those that come to be the Lords servants must continue in his service and perfect holiness in his fear 2 Cor. 7.1 Heb. 12.1 2 3. Phil. 3.13 14. 3. The shortness of mans life is here represented unto us he enters into the world goes on a little way and then goes out of it again So that mans life is quasi transitus quidam a porta una ad alteram they came in at a North-gate went on a little while and a little way and then went out at a South-gate c. it s no long passage from the doors of the womb to the gates of death Psal 103.15 16 Job 14.1 2. The tenth Verse is an Ordinance for the Prince shewing when he is to come to the publique Worship and when he is to depart from it When the people go in at the gate appointed for them then must he go in at the gate appointed for him and so when they go out he must go out Those words In the midst of them are not to be taken as if the Prince
be Jehovah Shammah he will uphold and preserve that building Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevail In ecclesia est Deus qui est suum esse omnium rerum esse praeservare He is the keeper of Israel Ps 121.4 I will keep this city from being besieged stormed or plundered 4. His making himself and his mind known in an especial manner as he did to Moses Exod. 6.3 I appeared to Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known unto them but unto Moses he was known by that name and imparted his mind unto him above others So shall it be in this city Isa 11.9 The earth shall be full of the knowledge of Jehovah Isa 52.6 My people shall know my name Isa 60.16 Thou shalt know that is the Church that the Lord I Jehovah am thy Saviour They in Judah Israel Salem and Sion had other knowledge of God and his Name then the Nations had and they of this city shall have peculiar knowledge of God what others had in the ear they shall have in the eye what others had in the head they shall have in the heart Christ will make great and glorious discoveries of himself and of his mind unto the citizens of this city Rev. 11.19 The temple of God was opened in Heaven and there was seen in his Temple the Ark of the Testament Christ is the Temple of God and his Temple was opened in Heaven that is the Church frequently called Heaven in this Book of the Revelation The Ark in the Old Testament-Temple which had the Table of the Law and the pot of Manna in it typed out Christ the Gospel and mysteries thereof which held out that Christ the spiritual Ark shall not be hid Jehovah Shammah God is present in Christ and Christ will so open himself to this city that himself Father and mysteries of the Gospel will be more plain and manifest then ever 5. His ruling and governing of this City and it s a happy city which hath Jehovah Christ the King of Righteousness to govern it Zech. 14.9 Jehovah shall be King over all the earth and in that day there shall be one Lord not many Lords but one Lord even the Lord Jesus Christ Ezek. 37.22 One King shall be King to them all to all the converted Jews and Gentiles which make this city of God Zech. 6.13 it is said of Christ there that he shall build the Temple of the Lord and he shall hear the glory and shall sit and rule upon his Throne Christ shall bear the glory not onely for building the Temple and the city but also for ruling because he will rule righteously and faithfully to the satisfaction of all Isa 11.5 Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins This girdle he never puts off but is girt therewith always shewing his readiness to be faithful and righteous in his government 6. The pouring out of his Spirit Jehovah is there to pour that out more fully what men had formerly was onely the first fruits of the Spirit Rom. 8.23 A few had it poured out upon them but then will be a more plentiful effusion all the Citizens of this City shall be filled with the Spirit Zech. 12.8 He that is feeble among them at that day shall be as David and the house of David shall be as God and the Angel of the Lord before them then shall the weakest by the Spirit of Christ abound in gifts and graces and be as David who excelled all in his days and his house shall be as God that is full of the Spirit or as the Angels that is having such grace qualities and estimation 7. The making the City and Citizens honorable and glorious then shall it be the renowned royal and golden City guilded with the beams of Christs glorious presence from the head commeth glory to the body A Wife shineth radiis mariti Christ gloria patris sui and this City with the glory and beauty of Christ His presence made the glory of the latter Temple and City greater then the glory of the former and this presence in this Temple and City will make the glory of it grrater then that of the larter Temple and City for then he was there in a state of humiliation but he shall not be so in this he will be in his reigning state and his citizens will be honorable Zech. 9.16 They shall be as the stones of a Crown lifted up not as common stones but as the stones of a Crown and not as stones of a Crown falling to the earth but as stones of a Crown lifted up to be put on the head of a King O quanta dignitas horum civium How great is the honour of these Citizens They are brought in Rev. 5.10 speaking of it themselves Thou hast made us unto our God Kings and Priests and we shall reign on the earth And this is not all the honour for besides this they shall have every one three honourable names for Christ Rev. 3.12 will write upon them the name of his God and the name of the City of God and his own new name 8. The keeping them in unity and love The Citizens shall then be of one minde Zech. 14.9 In that day there shall be one Lord and his name one the invocation and Worship of his Name shall be one then shall that be fulfilled Zeph. 3.9 Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent The Hebrew is with One shoulder A metaphor taken ftom Oxen in the Yoke which draw together as with one shoulder so these Citizens shall joyntly and unanimously knit together and worship the Lord Christ There shall be no Schisms names of distinction as now there are far if when Christ left the World the Saints were all of one heart Act. 2.32 Much more so shall it be in this City when Christ shall be in the midst thereof and guide them by his Spirit into all truth 9. These words Jehovah Shammah import the great delight the Lord will take in this City and the Citizens threof in the Church and members thereof Isa 60.4 She shall be called Hephzi-bah that is my delight is in her Then it will appear the Church is his pleasant portion Jer. 12.10 And the dearly beloved of his soul Verse 7. His glory Isa 46.13 The throne of his glory Jer. 14.21 Yea the crown of his glory Isa 62.3 He will delight in them to do them good to communicate himself unto them Revel 7.15 16 17. He that sitteth on the Throne shall dwell among them They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat For the Lamb which it in the midst of the Throne shall feed them and shall