said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the truâ—hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spiâ—it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the
have cald the people to repentance declared the judgements of God to have been at hand interceded mightily with the Lord for them and if possible have prevented judgement but these things they did not Ezek. 34.4 The diseased have yee not strengthened neither have you healed that which was sick neither have you bound up that which was broken nor brought againe that which was driven away nor sought up that which was lost When the people made a Calfe and worshipped it there was a great gap made in the Law in the true worship of God and now wrath was comming out and God would have destroyed them had not Moses stood in the breach to turne away his wrath Psal 106.23 Gaps therefore are the breaches which sins make Nor made up the hedges Hebrew is Non sepivistis sepem yee have not hedged a hedge Vulgar Non apposuistis murum yee have not set up a wall against all incursions This is a metaphor taken from Gardens Orchards Vineyards and Inclosures which having hedges made about them are secure from Swine and beasts breaking into them these Prophets in stead of making hedges for their defence they made gaps for their enemy The hedge about a Church and State is Divine protection sound Doctrine pure worship holinesse of life and execution of Justice and when there is a violation of either of these the hedge is broken downe and the way to make up the hedge againe is by fasting prayer and hearty repentance these Prophets minded neither sound Doctrine pure worship holinesse of life nor cald upon authority for execution of Justice there was a generall violation of all things in the Church and State and they layd it not to heart they neither fasted prayed nor repented but increased the violations trod downe the hedge more and made the gaps wider Ezek. 22.30 I sought for a man among them that should makâ— up the hedge and stand in the gappe before me for the Land that I should not destroy it but I found none To stand in the Battaile in the day of the Lord. Their care should have been for the peoples good that when the day of the Lords fury and judgements came he should war against his people they might have been able to stand By Battaile understand not onely the Seidge they endured by the Babylonians but all â—fflictions and miseries which befell them and had the Prophets been faithfull to them the day of the Lords wrath would have been their day of repentance and so they might have stood and not fallen Obser 1. That peoples sins make way for judgements to come in upon them they break downe the wall and the hedge they make gaps and breaches they unfortifie a City unhedge the Vineyard and unarme a State Exod. 32.25 When the people had sinned Moses saw that they were naked a City now without walls an Army without Armes they lay open to the winds and stormes of Divine wrath 2 Chron. 28.19 Ahaz made Judah naked and how he transgressed sore against the Lâ—rd by his sinfull courses he brake downe the hedges and walls of protection and so made them a naked people Gods people have their hedges and fences about them Job 1.10 Hast thou not made an hedge about him and his house Isa 5.2 His Vineyard was fenced and walled Vers 5. and if they were carefull to fly sin their hedges would be without gaps their walls without holes but when they sin they make gaps and holes and the greater their sinnes the greater breaches still are made in them When David fin'd in numbring the people 2 Sam. 24. what a wide gap made he for the pestilence to come in and destroy seventy thousand When Vzzah made a breach in Gods Law by his sinne he made a gap for Judgement to come in upon himselfe Sin is a breach Isa 30.13 and ever makes way for judgments to enter Psal 89.31 32. If they breake my Statutes and keep not my Commandements then will I visit their transgression with a rod and their iniquity with stripes When they breake Gods Laws he will break them with his rods Mich. 7.13 The Land shall be desolate because of them that dwell therein for the fruit of their doings by their sinfull actions they breake the bounds and by my just judgements I will make them desolate Hos 12.1 Ephraim dayly increaseth lyes and desolation How desolation By his lyes his lying pretences and practices he makes breaches for desolation to come in Isa 42.24 Who gave Jacob for a spoyle and Israel to the Robbers Did not the Lord he against whom we have sinned For they would not walke in his wayes neither were they obedient to his Lawes 2. It s the duty of the Prophets and servants of the Lord when gapps and breaches are made to goe up into them and make them up they are to stand between the people and Gods judgements when the people had find greatly and made way for soar judgements to come in upon them Exod. 32. Moses ascends into the gapp and makes up the breach he sets upon God by prayer and uses strong arguments to dâ—vert his wrath he besought the Lord his God and said Lord Why doth thy wrath waxe hot against thy people which thou hast brought forth out of the Land of Aegypt with great power and with a mighty hand wherefore should the Aegyptians speake and say for mischeife did he bring them out to slay them in the Mountaines and to consume them from the face of the Earth Turne from thy fierce wrath and repent of this evill against thy people Remember Abraham Isaac and Israel thy servants to whom thou swearest by thine owne selfe and said'st unto them I will multiply your seed as the starrs of Heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever And the Lord repented of the evill which he thought to doe unto his people Here was a true Prophet that stood in the breach and turned away wrath It was the practice of the good Preists and Prophets to doe so Numb 16. When the people murmured made a breach for the plague to come in upon them Aaron tooke his Censer fire from the Altar put in Incense hasted into the Congregation and made an attonement for the people and stood betweene the dead and the living and stayed the plague see Deut. 9.24.25.26 When Ezekiel saw the Slaughter-men sent out to slay young and old without pitty he steps into the gapp and saith Ah Lord God wilt thou destroy all the residue of Israel Ezek. 9.8 in thy powring out thy fury upon Jerusalem Jeremiah was so frequent in the gap deprecating judgements interceding for mercy that the Lord forbids him to pray for that people Chap. 14 11. Chap. 7.16 Pray not thou for this people neyther lift up cry nor prayer for them neyther make intercession to me He usd to pray to cry to intercede 1 Sam.
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord they shall not satisfie their souls neither fill their bowels because it is the stumbling blocke of their iniquity SUNDRY Calamities are set downe before he persists in the addition of more every verse hath his peculiar calamity In the 16. is contained their flight In the 17. their feeblenesse In the 18. their sorrow and shame and in the 19. ver the insufficiency of the creature to helpe in the time of trouble I begin with the 16. It 's misery to bee in danger especially of life and to be put to flye for it as these were when the Enemy came to their wals and gates some fled and escaped to the mountaines The Originall is their escapers shall escape those I have appointed to famine sword pestilence shall be consumed by them but those I have appointed to escape they shall escape and get to the mountaines where they shall be like doves of the valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew Root whence Doves comes signifies to prey upon to oppresse circumvent make sad and the Dove is subject to prey oppression circumvention and mourning as much as any Fowle Hence two things in the Dove are aim'd at Fearefulnesse and Mourning First the Dove is a trembling fearefull creature any little noise makes it flye Hos 11.11 They shall tremble as a Dove The sight of the Hawk the noise of her bels or wings doth multiply fears in a Dove and so should those Jewes that escaped be full of fears flye to rocks and mountains as Doves for fear of hawks and dare not stirre they should hide themselves there and be affraid to speak to groan out their griefe lest they should be discovered and dye for it 2. It 's a mourning creature Isa 38.14 I did mourn as a dove saith Hezekiah And Isa 59.11 We mourn sore like Doves Doves sit solitary and mourne when they have lost their young their mates are wounded by any meanes yea it 's their nature as to tremble so to mourn and so should these Jewes sit and mourn they should have no joy of their lives their losses the place they should be in yea the thought of life should be matter of mourning unto them Of the valleyes There were not Doves of mountaines and Doves of valleyes but they are so called either because they did oft feede and appear there as Fowles of the Aire are so called because they are oft in the Aire or for that being pursued by Fowlers they fled to the valleys and hidde themselves there not enduring to be in open places or because they did breed in the holes of rockes which were towards the valleys In Job you have mention of clifts of the valleys Job 30.6 Or because they mourned in the valleys there they made a mourning or dolefull noise All of them mourning every man for his Iniquity Here is the cause of their calamity viz. their iniquity this was a Serpent in the bosome and gave them no rest had there been no Enemies at their gates at their heels their own sins besieged pursu'd them Observ 1 In common calamities when danger is abroad those that have escaped and got hiding places think not themselves secure these were in the mountains in the holes of the rocks and yet as fearfull as Doves trembling that the Babilonians were so nigh fearing discovery and death every moment a spirit of feare ceases upon sinners at such times that imprisons reason and holds them in bondage They are fallen into the hands of Divine judgements which are dreadfull those were like Lyons before were as silly Doves Jer. 48.28 Observ 2 2. That the fruit of sin is sorrow every one of them shall mourne for his iniquity before they sported in their sins now they should sigh for them their consciences were asleep through custome of sinning Gods judgments had now awakened them and they brought their sins so to mind that they wept and sorrowed sorely for them they had gone on in their idolatrous oppressing and provoking ways long they saw no cause to be sorry all was well with them but when trouble came their sinnes appeared their soules were sad and filled with apprehensions that drew bitter tears from them What is the fruit of wantonnesse whoredome Prov. 5.11 Solomon tels you that such a sinner shall mourn at last when his flesh and his body are consumed That of Job is suitable for him his flesh upon him shall have paine and his soule within him shall mourn Job 14.22 Eves sin had sorrow and sorrow multiplied greatly multipied Gen. 3.16 God told them Levit. 26.14.16 That if they sinned they should have sorrow of heart And Deut. 28.65 Sorrow of mind And they had that plentifully Isa 65.14 Yee shall cry for sorrow of heart and shall howle for vexation of spirit Sin causes howling mourning David when he had sin'd it made him to roar Psalm 32.3 only his terrors were penitentiall these unprofitable shewed their misery but made no way to mercy This sorrow was the fruit of sin godly sorrow is the fruit of the spirit that lookes at the punishment which removed the guilt and filth of sin still abides this at the sinne and would have that destroyed though the judgments never be taken away Hos 14.2 2. This changes the minde not that its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets Sermons could not draw teares from them while there was hope Gods judgments did it when it was too late Vers 17. All hands shall be feeble Fear made them flye and fear made them feeble where great fear fals upon any there the hands grow weake and are not able to doe their office the spirits retire to the heart to relieve that lest life should faile and thereupon the hands become weake The trumpet was blown all cal'd upon to make ready but none went out to Battle and why their hands were feeble they could not hold and handle their weapons to defend themselves their knees were feeble they could not flye to save themselves There is a treble feeblenesse of hands one naturall as when a man hath naturally a weaknesse lamenesse in his hands 2. There is one accidentall as when a mans hands are by some stroak fall wound made feeble but such feebleness is not here meant 3. There is a metaphoricall weakness which ariseth from despondency of mind through fear and fearfull apprehensions In this sense wee are to take it so it 's oft used in the Scripture Jer. 6.24 The report of the Northern Forces was come to them and what then Our hands wax feeble anguish hath taken hold of us Jer. 50.43 2 Sam. 4.1 Job 4.3 Ezek. 21.7 Isa 13.7 Je. 47.3 In all these places is mention of weaknesse feeblenesse of hands which is to be taken in the metaphoricall sense their hands were not able to doe what they should and formerly could have done and here
satisfie their soules nor fill their bellies Such shall be the famine and want of bread that all their wealth shall not purchase bread enough to relieve and satisfie them though they have houses ful of all wealth yet their bellies shal have want and soules faint for hunger Soul here is put for the appetitive vertue as in Math. 6.25 Take no care for the life what yee shall eate or drinke The word is for the Soule that is for the appetite God will provide Here they tooke care for their bellies and appetites and had little or nothing Because it is the stumbling blocke of their iniquity They had no use or benefit of their estates when they had most need of them and why here is the cause they were the stumbling blockes of their iniquity By Iniquity some Expositors understand punishment and then the sense is That their silver and gold were the occasion of these sad judgements fell upon them Their Wars fiering of the City and Temple and their leading into Captivity The former translation hath it For this ruine is for their iniquity it renders stumbling block ruine and shews the cause it s for their iniquity and so iniquity is taken properly for sinne not punishment They had sinn'd and this ruine or judgement of casting away their silver and gold of finding no help of being hungry and unsatisfied was upon them for their sinne This sense is truth but the Hebrew being thus because it hath been the stumbling blocke of your iniquity It leads to this sense that their wealth was the matter and occasion of their sin their silver gold and great estates occasioned them to sinne more fully and more fowly and therefore these judgements came upon them their estates bred their sins and brought their judgments That wealth is the occasion and fewel of sinne appeares thus Rich men in Scripture are set out as apt to trust in their estates to be high-minded 1 Tim. 6.17 To glory in what they have Jer. 9.23 They are liberal to their own backs and bellies but hard hearted to the poor Luke 16.19 20 c. They answer roughly Prov. 18.23 They scorne others Psalm 123.4 They are covetous deceitfull having treasures of wickednesse in their houses Mica 6.10 They oppresse the poor corrupt Justice and fill all with violence vers 12. They keepe backe the wages of Servants and Labourers they live in pleasures wantonly securely James 5.4 5. They little mind Christ and his wayes John 7.48 Matth. 19.23 24. When Christ cals they have their yokes of Oxen which draw them so fast from Christ that all his sweet invitations prevail not they are prone to and prodigall in false Idolatrous worship Isa 46.6 What wickednesse doth not wealth prompt men unto Jer. 5.27 28. They are waxen rich and what then they are fat shining their faces their apparrel glisters but it follows they overpasse the deeds of the wicked the richer they are the worser they doe their riches are fuel to their lusts and cause them to act with more heate and strength Hence Christ cals them unrighteous Mammon Lu. 16.9.13 Riches are mens Mammons gods that open the door wide for and strongly entice to unrighteous and wicked things therefore wealth is cal'd wickednesse Psalm 52.7 Speaking of a wicked rich man he strengthens himselfe in his wickednesse In the margent its substance and notes wealth gotten by a mans labour Wealth gotten most honestly hath some-what in it which through our weaknesse and corruption may draw us to wickednesse and therefore here it fals under that notion Obser 1 That the creatures which promise the most help and raise expectation highest in times of trouble can do little or nothing for us Their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord Things precious and powerful can doe nothing for the owners in the day of distresse Zeph. 1.18 Prov. 11.4 They cannot deliver they cannot profit in the day of mans jealousie wealth will not profit much lesse in the day of Gods wrath But it s said Eccles 7.12 Money is a defence And Chap. 10.19 Money answereth all things Money may defend from poverty humane wrongs but not from sicknesse death or the wrath of God and it may answer for all our debts to men but not for our debts to heaven It 's not the fruit of your body can answer for the sinne of your soule Mica 6.7 much lesse the fruit of yâ—ur purse The profit men labour for in their health wil not profit in the day of Gods wrath Judas 30. pieces could not stil one throb of his Coâ—science Herods royal Robes Scepter Crown greatnesse could not protect him from the teeth of a few feeble worms nor all Jerusalems gold and silver the Jewes from the fury of the Mâ—des Isa 13 17 18. It 's not all your wealth can keep the plague out of the City or secure your lives when it s come In a Famine is not one loaf of bread more satisfying than all the gold of the earth Silver and gold are not eatable greene hearbs are more serviceable in such a case then they are Let the counsel of Gods Spirit therefore prevail with you Pro. 23.4 5. Labour not to be rich cease from thine owne wisdome Wilt thou set thine eyes upon that which is not for riches certainely make themselves wings they flye away as an Eagle towards heaven Here are 3. arguments against it 1. It 's humane wisdome not divine to do so 2. They are inconsiderable things they have no being in them they are not sufficient to helpe and deliver you in your streights 3. They are uncertain things they make wings to themselves and flâ—e away they are like birds in the nest that seeme to dwell there but presently their feathers grow and they are gone and their wings are Eagles wings they flie swiftly strongly from you A fire in a night â— therefore set not your hearts to get riches or if they be gotten set not your hearts upon them 2. That wealth in the day of Gods wrath when he deales with sinners iâ— so far from advantaging that it prejudiceth and wounds They shall cast their gold in the streets c. They found it did them hurt In prosperity they plead prerogative and must have their will and in adversity they have their prerogative above others but it is a prerogative of woes If any suffer goe into captivity they doe it first Amos 6.7 Nâ—buzâ—radan tooke the rich and fat ones with him and left the poore that had nothing to dresse the Vine-yards and possesse the Land Jer. 39.10 These had the priviledg of safety when others had a prerogative of misery The wealth of these men did multiply their woes 1. One wound to them was that they had not believed the Prophets threatning the ruine of their estates 2. That they had gotten their estates by unlawfull meanes 3. That they had done little good but much hurt
the Temple into consideration and the calamity befell them in regard thereof with the cause of it The Temple here is described First by it's appellation It 's his Ornament Secondly by it's qualification It s Beautifull Thirdly From it's end set for Majesty or from the manner set in Majesty Fourthly The Author Hee set it The calamities befell it and them are First Rejection or separation of it I have set it farre from them Secondly Tradition of it into hands of others And they are set out to be First Strangers Secondly The wicked of the Earth v. 21. Thirdly Depredation It shall be for a prey and for a spoyle Ibid. Fourthly Prophanation They shall pollute it Ibid. Fifthly Aversion and that of the face of God v. 22. My face will I turne also from them Sixthly Contamination of the Sanctum Sanctorum They shall pollute my secret place The cause of all these evils is set downe in the 20 Verse They made the Images of their abominations and of their detestable things therein As for the beauty of his Ornament he set it in Majestie Some Expositors interpret these words not of the Temple but of their Silver Gold Jewels and such like precious things with which they were deckt as a Bride for which they should have been dutifull and thankfull but they abused all to Idolatry pride and service of their lusts and so provoked God to take all from them Others expound them onely of the Temple Jonathas Rabbi David de Templo interpretantur Maldonat to whose judgment I incline and that upon these considerations First It s sayd Hee set it which takes off the conection of this Verse with the former had it been meant of their Gold Silver c. it should have run Plurally They cast their Silver in the streets they shall not be satisfied and so they set the beauty of their Ornament for pride whereas its Hee set not the people but God And if it be urged He set their Gold Silver the beauty and Ornament of his people in Majesty or for Excellency it suits not with what follows They made Images of their abominations and detestable things therein it should have been thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eâ— Montan Piscat Jun. Polan if that had been the sense but it s therein agreeable with the Originall and so choise Expositors render it Secondly Those words in the 21 Verse referre more properly to the Temple then to their Silver and Gold holy things are subject to pollution more then common Some to helpe this Interpret the word for pollute to kill and make the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall kill their Captives and so referre it to the men not their Wealth or if to Wealth then they render it vilifie they shall vilifie their Silver and Gold they have made their beauty and ornament but I see no cause why the sense of the word should be changed in this verse When it s taken for polluting in the next verse they shall pollute my secret place 4. In this 22. verse he speaks of the secret place the holy of holies which was in the Temple and hence to mee is an argument that he spake of the Temple The beauty of his Ornament These words are a metaphoricall description of the Temple whereby it s likened to a beautiful garment which becomes the party wears it or to any precious thing that adorns the body Exod. 33.4 No man did put on him his ornament That is his chiefe apparell and other precious things which might adorn the body Ornaments were choise things 2 Sam. 1.24 Judges 8.26 The Hebrew word signifies choise robes silken vailes costly chaines crownes c. What ever excellency may be fastned to the body or garments of a man such an ornament was the Temple to God and to the Jews First to God It was his dwelling place Psalm 74.7 And no mean one Isa 60.7 Hee cals it the house of his glory So great was the glory of it that in comparison thereof the second Temple was nothing Hag. 2.3 There multitudes of his people met prayed whence it 's named an house of prayer Isa 56.7 There they sang praises Psal 150.1 and God there inhabited the praises of Israel Psal 22.3 There they sacrificed 2 Chr. 11.16 And it was an house of sacrifice thither did Kings bring presents unto the Lord Ps 68.29 Kings did honor the place garnished the Temple with great gifts Selucus King of Asia of his own revenues bare all the costs belonging to the servicâ— of the sacrifice 2 Mach. 3.2 3. By his worship there he was distinguished and made knowne from all false Gods there the Saints desired to dwell to behold the Lords beauty Psal 27.4 And see his power Psal 63.2 There every one speaks of his glory Psal 29.9 The earth is full of the glory of God but the Temple is fuller there is the chiefe brightest glory glory that affects every eye heart and tongue all these are ornaments and honour to God 2. To the Jewes If we should look at the structure only it was one of the stateliest and most magnificent buildings that ever the world had there were 150000. workmen employed about it 1 Kings 5.15 16. And 7. yeares in building Chap. 6.37 38. The Apostles wondred at the goodly stones and glory of the second Temple Luke 21.5 which were inconsiderable to those of the first Hag. 2.3 In this respect it was a great ornament to Jerusalem and the Jewish Nation But it was the house of the great God Ezra 5.8 The house called by his name Jer. 7.11 Thâ—re he made his people joyfull and accepted their offerings Isa 56.7 There they had fatnesse Psal 36.8 Loving-kindnesse Psal 48.9 Help in their distresses Psal 20.2 In Ezek. 24 21.25 you have these expressions 1. It 's cal'd their strength 2. The excellency of their strength 3. The desire of their eyes 4. That which their soules pittyed least it should be destroyed 5. Their glory 6. The joy of their glory all which shew the Temple was an ornament to them The beauty of his Ornament The Temple was beautifull Isa 64.11 Our holy and beautifull house is burnt up with fire There was a material beauty in it as you may read 1 Kings 6. and 2 Chron. 3.6.8 He garnished the house with precious stones for beauty and the gold was gold of Parvaim all was overlaid with fine gold which made it glorious there was a spiritual beauty in it Psal 96.6 Strength and beauty are in his Sanctuary There was the beauty of holinesse Psal 29.2 There was beautiful order beautiful worship beautiful ordinances and a most beauteous God Psal 27.4 Whose glorious presence and lovely truths drew the eyes and hearts of the godly thither Isa 2.3 Come let us goe up to the mountain of the Lord and he will teach us of his wayes Hence Sion the Mount where the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
their hands as being their owne 1 Cor. 7.30 Let them that buy be as if they possessed not Possessors look upon things as their own and to continue with them here by the Chaldeans possessing their houses is closely pointed out the 70. yeares captivity all which time the land and habitations left should be in the Chaldeans power I will also make the pomp of the strong to cease What ever lifts up and causes the spirits of men to swell it is Pomp so the word is used Jer. 12.5 In the swelling of Jordan when the waters increased and made the River swell over its bancks which Jordan alwayes did in harvest time Josh 3.15 Strong or Potent mâ—n whence great ones are called Potentates their riches attendance honours places allyances and the like doe make them proud stately selfe-confident but their pomp power magnificence excellency shall all cease and come to nothing It 's not their Armes or Armour their big lookes insolent speeches rich attire honourable Titles or any thing wherein they glory that shall advantage them be it their Souldiery their strong and stout men their pomp shall cease I will crush their Crests and bring them low Pintus understands it of Zedekiah and the Nobles of Jerusalem Their holy places shall be defiled The holy places were the Court the Temple and the holyest of all some refer these words to personâ— and not to places and read them thus They shall see prophaned defiled which sanctifie them noting the Priests who sanctified the people by their offerings and prayers for them they sh uld not be regarded as Priests of the highest God but because they had dealt deceitfully with the people corrupted the Covenant of Levi therfore they should be slain as other persons or led into captivity with them Others read the words thus They shall inherit their holy places the Chaldeans shall come and take possession of them because it 's said here Their holy places and not Mine Theod. Lavat It 's conceiv'd by some that these were Chappels or oratories which they had made in severall places in or neer to their houses and consecrated to God Obser 1 That God can use the worst of men to accomplish his holy designes and execute his righteous judgements The Chaldeans he brings to afflict chain and captive the Jewes Wicked men have wicked ends answerable principles and mediums to attain those ends Isa 10.7 But they are as staves and rode in the hand of God with which hee corrects hypocriticall Nations vers 5.6 They are Gods sword Gods hand Psalm 17.13 14. and he knows how to use both to effect his own pleasure and to execute judgements upon sinners and that without sin Hath not God brought in and set on worke the worst of men among us What Miscreants Blasphemers Plagues Vermine what Aegyptians Chaldeans and bloody mercilesse wretches have wee doing mischief in this Land men that justifie Chaldeans that are skilfull to shed blood to cheat a Nation of its God and Religion to betray and undoe Kingdomes many wonder such vile wretches should live and have a being upon the earth many are troubled that God uses such filth and scum to doe him any service but we must know that there is use of Thistles Scorpions and Serpents and God would not use such men if there were not good to be done by them Isa 10.12 It shall come to passe that when the Lord hath performed his whole worke upon Mount Zion on Hierusalem I will punish the fruit of the stout heart of the King of Assyria and the glory of his high lookes 2. That houses lands and good things of this world wee should not much seeke after seeing they may fall into the hands of the worst men I will bring the worst of the Heathen and they shall possesse your houses All they had gotten fell into the hands of Chaldeans 3. That no external excellency or pomp is to be confided in God will make the pomp of the strong to cease policy power riches honours strength of Armies are not pillars of brasse to confide in they are glasse mettall soon broken and blowne away by the breath of the Lord when he is in a way of wrath Nebuchadnezzar was a proud Tyrant that with his plundering made the world a wildernesse Isa 14.17 That exceeded most Princes of the world in greatnesse in Kingdomes tributary Princes honour strength of Souldiers c. See in vers 11. what is said of him Thy pompe is brought down to the grave 12. How art thou fallen from heaven O Lucifer sonne of the morning how art thou cut down to the ground which didst weaken the Nations So for Aegypt that abounded in horses Isa 31.1 and trusted in their strength Ezek. 30.18 The pomp of her strength shall cease in her And Chap. 32.12 By the swords of the mighty will I cause thy multitude to fall They shall spoil the pomp of Aegypt and all the multitude thereof shall be destroyâ—d God would destroy them with a great destruction and then mercy should come in then neither the foote of man nor beast should trouble them any more then would the Lord make their waters deepe and make their rivers run like oyle ver 13.14 Neither Babylonish nor Aegyptian pomp endure long God makes the arrogancy of the proud to cease and layes low the haughtinesse of the terrible Isa 13.11 This God hath done lately before our eyes Victory at York 2. of July 1644. he hath made the pomp of the strong to cease there were the Potentates of the Earth Honours Riches Strength Arms Horses what ever might make them pompous was with them great hopes and hearts they had they looked for the day and thought not only the North but the South should be theirs not Yorke but London yea England to be theirs but they are disappointed their honour is laid in the dust their pomp ceaseth Wee may say according to that in Zech. 11.2.3 Howle Fir-tree for the Cedars are fallen the mighty are spoiled howle O ye Oaks of Bashan for the forrest of the vintage is come downe their strength and comforts are abated There is a voyce of the howling of the Shepheards that is Princes which should feed and seek the good of the people for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoyled The ceasing of their pomp should be the beginning of our praise Psal 98.1 O sing unto the Lord a new song for hee hath done marvellous things his right hand and his holy arme hath gotten him the victory We may sing with Moses Exo. 15.6 7. Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee Thou sentest forth thy wrath which consumed them as stubble And with David Ps 136.1 2 3 4. O give thankes unto the
more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to
LORD have spoken it it shall come to passe and I will doe it I will not goe backe neither will I spare neither will I repent according to thy wayes and according to thy doings shall they judge thee saith the Lord God Men are apt to thinke GOD is all mercy but they will finde it otherwise His eye that spared them in Egypt that looked upon them and pittyed them there his eye will not spare himselfe will not pitty them in Sion Their provocations were great he that spared Nineuites will not spare Israelites When God deales in fury there is no dealing with him then hee is a consuming fire and nothing will prevaile with him What if they cry will not that prevaile Is not God a God hearing prayer doth he not heare the cry of Ravens Jer. 11.11 Though they cry unto me I will not hearken unto them Isa 1.15 Mic. 3.8 Deut. 1.45 What if Noah Job and Daniel should pray would not God be intreated pitty and spare them see Ezek. 14.14.18.20 God forbade Jeremiah Chapter 7.16 to pray for them Pray not for this people neither lift up crye or prayer for them neither make intercession to me for I will not heare His eare is deafe his heart is hardned when he is in fury and deales in it fury lyes in severity where there is no sparing in implacability where is no hearing 4. That wicked men in their streights will cry to God and cry aloud When Nebuchadnezzar came besieg'd the Citie when Pâ—â—gue and Famine encreased then they fell upon their knees cryed to God for help as Mâ—lefactors when the Judge is ready to give sentence cry out and importune him to spare their lives Such prayers are the voyce of the flesh not of the spirit forced not free faithlesse and unseasonable prayers comming too late and therefore unacceptable Let men therefore not deferre seeking of God till necessity puts them upon it CHAP. IX VERSE I. He cryed also in mine eares with a loud voyce saying cause them that have charge over the City to draw neere even every man that hath his destroying weapon in his hand IN the eighth Chapter Ezekiel saw in a vision the sinnes of the City Jerusalem here the vision proceeding he sees the judgements of God to be executed upon them for those sins and by whom The Chapter conteins 1. A narration of judgement to be executed upon Jerusalem in the first seven verses 2. The Prophets intercession for Israel vers 8. 3. An answer thereunto vers 9 10. 4. A report of what was done vers 11. In the Narration you have 1. A commission given to the Prophet to cause Military men to appeare vers 1. 2. Their number and manner of appearing vers 2. 3. A mandat given 1. To mark the mourners vers 4. 2. To slay the rest vers 5 6 7. 4. Mention of the glory of God departing vers 3. The first verse hath in it 1. The author of this Commission He. 2. The manner of giving it out by way of cry and that with a loud voyce 3. The witnesse before whom it was done and that was Ezek. In mine eares 4. The Commission it selfe Cause them that have c. Where we have 1. The persons specified and they are such as have charge over the City 2. What they are to doe to draw neare 3. The manner with a destroying weapon in each hand He cryed Not an Angell but the Lord whose glory he had seen at the Temple who had shewn him the severall abhominations â—f the people and who had authority to call for excutioners of his fury upon these notorious delinquents He cryed Crying in man is intense or loud speaking when it 's expres'd by a loud voyce but God cryeth not as man His crying is the efficacy of his Spirit or force of his providence strongly moving the creature to the execution of his will Zech. 7.7 The Lord cryed by the Prophets his Spirit mov'd them to cry unto the people And 2. Sam. 16.10 God said unto Shimei curse David that is Divine providence mov'd him to doe so God cryes to the Ministers of Justice when he moves their wills to come and do execution upon a sinfull people Here God spake to the Prophet not providentially but by the inward language of his Spirit and visionally The reasons of his calling or crying aloud were 1. To declare the weightinesse of the thing hee was now about namely to bring a final destruction upon Church and State according to that Chap. 7.6 An end is come and this was a businesse of high concernment that that people which had beene so belov'd so honour'd so deliver'd so observ'd in the world should now be utterly ruin'd So when the 7. thunders were to be the Angell Rev. 10.3 cryed with a loud voyce 2. Gods serious intentions to destroy them he was impatient now of bearing any longer with them he was burthened wearied with their iniquities therefore cried out of them and called for destroyers Isa 1.14 Ah I will ease meâ— of mine Adversaries 3. To quicken and hasten the instruments hee should use in that service When great persons are intense in their voyces and commands it edges their spirits who are employed and makes them quick active loud cries leave deep impressions 4. In reference to the wickeds sins and mourners prayers the sins of the one and prayers of the other cryed aloud in Gods eares and now God cries too and addes cry to cry they cryed for vengeance and vengeance they shall have Come Ezekiel send for such and such men which may destroy the wicked and deliver the mourners In mine eares That iâ— I hearing the Lord spake aloud and the Prophet heard him So the like phrase in Gen. 2.8.44.18 is to be understood God honour'd Ezekiel here with the knowledge of what he was about and singled him out to be a witnesse of his proceedings Cause them that have charge over the City to draw near The Hebrew is the visitations of the City have drawn neare or let the visitations of the City draw neare Here is the abstract put for the concrete Visitation for visiters which is frequent in Scripture as Col. 1.16 Thrones are put for Kings Dominions for Lords Rulers Principalities and powers for them are in chiefe places Isa 60.17 I will make thy Officers peâ—ce The Heb. is thy visitation in the abstract and rendered in the concrete officers or visiters and so here Some read it the men of visitation others the visiters of the City our translation Praefecti urbiâ— those have charge over the City especially the Military affairs Who these were is to be examin'd not the Antients of Israel mentioned in the former Chapter who were to be destroyed and not to destroy but they were certain Angels or Arch-Angels to whom the Lord had committed the custody of Jerusalem For Angels have the care of Kingdoms Provinces and Cities Angels or Chaldeans they were such as were appointed to execute
〈◊〉 The Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provideâ— eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem nâ—s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an eâ—câ—pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to â—scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his
8.3 Hee hath in this tenth Chapter a vision much like that mentioned in the first Chapter yet with some difference as will appear in the opening Three things chiefly are observable in this Chapter 1. The scattering of burning coales over the City Jerusalem which some call the vision of coales v. 2 3.6 7. 2. The Lords change of his place 4.18 19. 3. A description of the Cherubims in the 5.8 9 10 c. The scattering of the coales is specified in the 2d vers and prefigured the burning of Jerusalem and this is set out to us 1. From the Author commanding who is the Lord in the 〈◊〉 vers 1. 2. From the instrument acting the man cloathed with linnen vers 2. 3. From the command it selfe where we have 1. The place whither he was to goe in between c. 2. What to doe 1. Fill his hand with coales of fire 2. Scatter them over the City 4. The execution of the command vers 2.6 7. He went and this is illustrated 1. From the witnesse thereof Ezekiel in my sight 2. From the place where the Cherubims stood on the right side of the house v. 3. 3. From the event the cloud fill'd the inward Court Ibid. 4. From the manner of conveying of the fire vers 7. A Cherubim put forth his hand tooke fire and put into the hand of him cloathed with linnen In the first vers the Majesty and greatnesse of him commands is set out 1. By the Firmament above 2. By the Cherubims underneath 3. By a throne which was of Saphir In the first Chap. 22. hath been spoken of the firmament Rachiah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to extend expand expansum because stretched out over the whole earth The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of it's strength and firmenesse not melted or changed by its motion This firmament the footstool of the Lord was over the head of the Cherubims Cherubims This word is not in the first vision Chap. 1. there they are cal'd the living creatures here Cherubims which is evidence that they are the same and may strengthen the interpretation given to be of the Angels There is a difference between the words Chap. 1.22 where it 's said the firmament upon the heads of the living creature And the words here which are the firmament that was above the head of the Cherubims there its living creature and heads here its Cherubims and head which may mind us of their onenesse and consent in judgement and operations If there be heads it s but as one living creature acts from those heads if there be Cherubims they have all but as one head Why are they cal'd Cherubims here and not living creatures as before I suppose the reason is this The former vision was at Chebar in the open field by a rivers side this was in the Temple where the Cherubims were 1 Kings 8.6 7. and so that notion suited with them there 2. In Babylon a prophane land the Prophet sees living creatures he had a generall and confus'd apprehension of them but when he is in the Temple he hath a more cleare and distinct knowledge of them Hence you have this note The Lord did more clearely make known himselfe and mysteries in the holy land then in other places Psal 76.1 In Judah is God knowne more fully and familiarly then elsewhere A vision in Babylon is not so cleare as a vision in Sion Psalm 29.9 In his Temple doth every one speake of his glory A saphir stone Jerome derives it from shaphar pulcher because these stones are faire and pleasant to the eyes Coelesti Colore conspicui sunt Ruens The Saphir notes 1. Liberty Exod. 24.10 God appeared to them with a paved work of Saphir under his feet when the Israelites were going from bondage to liberty 2. Purity therefore it s brought in a foundation stone of the new Jerusalem Rev. 21.19 3. Of chastity Cant. 5.14 Christs belly is overlaid with Saphirs and his Spouse must be chast 4. Glory greatnesse among the Aegyptians the chiefe Priests being Judges wore a Saphir about their necks these and some other particulars were spoken of in the first Chapter vers 26. Throne A Throne is a seate of Majestie and belonging to Kings and great Governours John 3.6 2 King 11.19 Neh. 3.7 and therefore 1. are call'd Kingly Dan. 5.20 and put for Kingdom Prov. 20.28 for government Heb. 1.8 2. Glorious Isa 22.23 and hence are put for Angels Col. 1.18 for heaven Acts 7.49 for great dignity Job 36.7 Here it notes a seate of judgement according to that in Psalm 122.5 There are set thrones of judgement Here was a Throne of judgement set and that of Saphir holding out the Majestie power and greatnesse of him sate in it who was in a readinesse to give out sentence against Jerusalem The Firmament Cherubims Saphire Throne are mentioned but not he sate in it that one was in it is evident from the next vers He spake unto the man cloathed c. that was hee in the Throne In the first vision one like the appearance of the Sonne of man was in the Throne and because no such appearance is here it s conceived to be Jehovah Obser 1. The Lord is King and hath Kingly power he hath a throne and Isa 66.1 Heaven is my Throne And hee sitteth King for ever Psal 29.10 He hath a double Throne 1. A throne of justice Psal 9.7 Hee hath prepared his throne for judgement and this throne is terrible Dan. 7.9 10. It 's like a fiery flame and sends out a fiery stream to scorch and consume delinquents The law is cal'd a fiery law Deut. 33.2 and the breath of him sits in this throne its fire and kindles upon those appeare before it unquencheablie 2. A throne of mercy and grace Heb. 4.16 no sinners dye before this throne they may come boldly to it and finde yea obtaine mercy and grace to help in time of need Jerusalem was at the throne of justice and coals of fire were giving out to burn her to ashes 2. His throne is the chiefest of thrones it s in the Firmament Psal 11.4 The Lords throne is in heaven it s above all thrones he hath Angels men and Dâ—vils under his command the Cherubims heads were under the firmament whereon his throne was those immortall and glorious spirits He is King of nations Jer. 10.7 Of all the earth Psal 47.7 A great King above all gods Psalm 95.3 They have their expansums over their heads of some rich stuffe which shewes their subjection to some other but it s otherwise with God he is above the expansum Hee is the blessed and only potentate the King of Kings and Lord of Lords 1 Tim. 6.15 3. The Lord who hath so glorious a throne is much more glorious himselfe his throne is saphirine very beautiful like the colour of the heavens If an earthly throne be a throne of glory as Hannah stiles it 1 Sam. 2.8 what is this
visionall throne a more perfect pattern of the throne of his glory Surely if such thrones be glorious he is in them exceeds in glory the glory of heavenly things is farre beyond the glory of terrene things and the glory of God is infinitely beyond them both he is not only glorious and that in holinesse Exod. 15.11 In name Deut. 28.5.8 Isa 33.21 In majestie Psal 145.12 But hee is glory it selfe and therefore Acts 7.1 is cal'd the God of glory Psal 24.7 The King of glory Ephes 1.17 The father of glory he that creates begets disposeth of glory must needs be glory it selfe and not only glory but excellent glory 2 Pet. 1.17 4. Note what stones God takes pleasure in not any stones but in precious ones such as Saphirs are Exod. 24.10 Vnder his feete was a paved worke of a saphir stone He walks among Saphirs The Temple was made of stones glistering stones all manner of precious stones marble stones in abundance 1 Chron. 29.2 sits in a sapharine throne Stones which are beautifull and of a heavenly colour he affects of such he makes his throne Now the Church in Scripture is call'd the throne of God Jer. 3.17 Isa 54.11 12 13. speaking of the Churches of the Gospel which are the thrones of God and Christ he saith I will lay thy stones with faire colours and thy foundations with saphirs I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones and all thy children shall be taught of the Lord. You see what stones God would have in his Temples in his Thrones not ordinary common high way stones 1 Pet. 2.5 As lively stones be ye built up a spirituall house Here 's a house a spirituall one to be made and whereof of lively stones there must be not onely life in them but livelinesse dead and dull stones are not so fit for that service stones they must be that it may be a solid building lively that it may be a spirituall and usefull building and saphirine that it may be a pure and glorious building 5. Holy and good men are not able to beare Divine excellencies in their own nature not capable of immediatenesse to God here is a Firmament a Saphir stone a throne and these but in appearance and then a voyce heard none seene Had the Lord shewed himselfe as he is Ezekiel could not have endured it the glory and majestie of God would have confounded him If God should not regard mans weaknesse and muffle up his excellencies some way or other we could have no communion or converse with God Moses himselfe is not able to behold the glory of 6. Angels and all creatures are in a readinesse to do the will of God God when he is upon judiciary designes the Cherubims were under the Firmament neare to the throne and if the Lord did but speak the word presently they were ready to execute his pleasure Psal 103.20 They doe his commandment hearkning to the voyce of his word As soone as the sound comes to them they doe it if he bid them goe and stirre up Nebuchadnezzar and the Babylonian Souldiers to come they doe it 7. The Lord is not forward to the execution of judgment here is the Lord sitting in judgement but yet they were not destroyed The Prophet hath vision after vision eates a roll full of lamentations mourning and woe sits 7. dayes at Telabib then is carried into the Plain bound dumb must pourtray Jerusalem upon a tyle lay siege to it lye upon his side 390. dayes then take a razor shave his head beard burn smite scatter bind up a third part of the haire After hath a type of a chain then is led by the Spirit to see Jerusalems sinnes After this sees the sixe slaughter-like men sent out to destroy and here the Lord is sitting in his throne and giving out judgement still against Jerusalem and all this time nothing is done VESS 2. And he spake unto the man cloathed with linnen and said goe in between the wheeles even under the Cherub and fill thy hand with coals of fire from between the Cherubims and scatter them over the City And hee went in my sight IN this verse you have 1. The speaker He that is the Lord Jehovah who was in the Throne some make it Christ 2. The party spoken to The man cloathed with linnen and who this was you heard opened in Chap. 9. vers 2. namely Christ who in regard of his offices is the servant of his father Isa 44.1 Behold my servant whom I uphold Hee had done service in marking the mourners and now was to doe it another way 3. The thing spoken or Commanded 1. Goe in betweene the wheeles even under the Cherub The wheels have been largely opened in the first Chapter the world and motions of it are set out thereby There were foure wheels by each Cherub one as appears by vers 9. Some take it thus Conceive the form of a waggon in the mids on each side two wheels the Cherubims riding in it or carrying of it two in the former part two in the hinder the Arke in the midst of it the foot-stoole of Divine Majestie and before this the Altar where the fire was and you may apprehend how the man was to goe between the wheels under the Cherub that is per enallagen numeri under the Cherubims and so to reach up his hand to the Altar and take coales This way it s easily comprehended but if wee come up close to the examination of the wheels we shall finde they were not at such a distance as here is made but one in another per angulos rectos vers 10. a wheel seem'd to be in the midst of a wheel and how the man cloathed with linnen went between them I cannot expresse but that hee did the Text affirmes and notes Christs interest in the wheels and Angels 2. Fill thy hand with coales of fire from between the Cherubims The altar was near the oracle before the Cherubims 1 King 6.22 The fire was between the Cherubims and the Cherubims above between the wheels and the man must come between both to fill his hand with coals of fire There was fire you know in the Temple on the Altar and it never went out Levit. 6.13 the fire shall ever be burning upon the Altar it shall never goe out The Jewes say of this fire that it was that Angels ladder to goe up to heaven by Ezek. 9.2 The 6. man 6. Angels stood by the brazen Altar and Judg. 13.20 The Angell appeared to Manoah and his wife ascended in the flame of the Altar Whether it was a ladder for Angels may be questioned but certainly it was a ladder to carry up their Incense and sacrifices unto God Ignis altaris erat quasi anima populi It might represent the Altar-fire of which its probable the Caldeans took and fired the Temple if not the Citie 〈◊〉 〈◊〉 〈◊〉
That fire comes out from a bramble Judg. 9.15 is not so much but that fire should come out from the vine from Christ this is strange And Mat. 10.34 Thinke not that I am come to send piece on earth I came not to send peace but a sword for I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law and a mans foes shall be they of his owne household The coales are scattered the fire is kindled and who can put it out it s Christ hath power over fire you must sue earnestly to him to quench the violence of that fire burnes amongst us 9. None can destroy or fire a City unlesse God give command and commission for it goe take coales and scatter them upon the City The Chaldeans could never have burnt Jerusalem if the Lord had not bid them Hence saith the Prophet evill came downe from the Lord unto the gate of Jerusalem Mich. 1.12 It 's an evill that Jerusalem shall be burnt but this evill was determin'd in heaven a commission for it came from thence and it 's the Lord sends the fire to the gates thereof Till God give out the word it cannot be done how sinfull soever Cities be Jerusalem was full of pride gluttony oppression blood atheisme idolatry c. yet none could fire it till God said scatter coales upon the Citie and when he saith so nothing can priviledge a Citie from burning Jerusalem was the Citie he had chosen 2 Kings 23.27 There was the Temple and all the chiefe worship 1 Kings 8. So famous was it for vision that it was cal'd the valley of vision Isa 22.1 The City of solempnities Isa 33.20 The Citie of God Psalm 46.4 And the Inhabitants of this City were Abrahams seede Mat. 3.9 Gods first-borne Exod. 4.22 Rom. 9.4 5. You have 8. priviledges of theirs set downe together the adoption the glory the covenant the law the service the promises the fathers and discent of Christ were all theirs Yet notwithstanding the City was such and Inhabitants so priviledged yet God would have Jerusalem burnt he destroyes the people and their chiefe glory with them Let no Cities stand upon their priviledges after Jerusalem Rome thinks shee hath much to glory in but Rev. 18.8 Shee shall be utterly burnt with fire and Kings who have served her shall see and bewail the smoake of her burning v. 9. The coals may be now scattering in Italie which may burn Rome and its sure and so comfort to us shee shall be burnt let us repent else we may perish Luke 13.3 10. Christ is obedient to the commands of his Father even in execution of severe judgements When the Lord bade him seale the mourners he did it and now he bade him take and scatter coales over the City he went about it he did not dispute delay but immediately did what his Father commanded This should beget in us such a tractablenesse and conformity to Christ that what-ever our heavenly Father counsels or commands us we should presently hearken thereunto and yeeld obedience 11. God makes known to his Prophets what he will doe all was said and done in Ezekiels presence he was privy to and witnesse of all It s a great honour to be neare to see and heare the transactions of God and Christ Such honour had our Prophet other Prophets and such honour have many of the Saints VERS 3. Now the Cherubims stood on the right side of the house where the man went in and the cloud filled the inner Court BEfore the accomplishment of what was commanded some circumstantiall things are premised Christ being to goe in between the wheels and to take coales 1. The Cherubims stood 2. A cloud fil'd the inner Court 1. The Cherubims stood When Christ the man cloathed with linnen came upon that great service of his Father the Angels stood cither to receive commands from him being supream and over them or to adore him being come into the Temple both which are testimonies of Divine Majestie On the right side of the house Which side this was is doubtfull some make it the North side and so to note the Babylonians comming from the Northern parts to burn and destroy all Others make it the South side but when they came in at the eastern gate or doore the South was on their left hand and North on their right Wee have a place of Scripture will help us in this streight 1 Kings 7.39 2 Chron. 4.10 Hee set the sea on the right side of the East end over against the South He put five bases on the right side of the house and five on the left side of the house and he set the sea on the right side of the house East-ward over against the South Hence it appears that the North part was the right side Therefore they are out that make the North part the left side and say the Cherubims stood not there because that side was defiled with Idols The whole house was polluted where ever they stood and on the right side they did stand which might intimate the Lord of the Temple was there and if any side were more honourable then other he ought to have it The cloud fill'd the inner Court God hath often appeared in a cloud he went before the Israelites in a cloud Exo. 13.21 He gave the law in a cloud Exe. 19.16 Deut. 4.12 Christ was transfigured in a cloud Math. 17. and clouds have been symbols of divine presence as Exod. 40.34 A cloud covered the tent of the congregation and the glory of the Lord filled the Tabernacle By this cloud God tooke possession of the Tabernacle manifested his good pleasure towards them in his intention to dwell among them So Numb 9.15 and 1 K. 8.10.12 By a cloud God manifested his gracious presence That here was the presence of Christ is not doubted but whether the gracious presene was questioned Christ came to take fire and scatter over the City and the cloud here is rather a testimony of his displeasure and departure from the Temple then of his favour and purpose graciously to be with them The Scripture signifies Gods angry presence by a cloud or smoak for they in Scripture language are one Ezek. 8.11 A thicke cloud of Incense went up Isa 6.4 When God manifested his presence the house was filled with smoake but this presence of God was to send out Isaiah a messenger of death unto them Revel 15.8 The Temple was fill'd with smoake from the glory of God and from his power and no man was able to enter into the Temple till the 7. plagues of the 7. Angels were fulfilled There was wrath going out from the Temple and now Christ appeared here the inward court the Priests court was fil'd with a cloud intimating Divine Majestie the Lords departure and darknesse following thereupon Obser 1. Heavenly creatures attend upon Christ The Cherubims stood
2. From the resemblance of it to the Lords voyce as the voyce of the Almighty God when he speaketh that is like a mighty voyce even the voyce of thunder Obser 1. The Angels doe applaud the righteous judgements of God and Christ against sinfull Cities Churches States or persons Here Christ was leaving the Temple the City this people and ready to scatter fire among them the Angels made a joyfull sound at it The Temple the inward and outward Court rang of it their voyce which is meant by the sound of their wings was a mighty voyce like thunder it 's musique to them that God hath the glory of his judgements aswell as of his mercies that obstinate sinners be destroyed aswell as mourners be marked The Angell was glad when Babylon was fallen Gods judgments executed upon her Rev. 18.2 He cryed mightily with a strong voyce Babylon the great is fallen is fallen VERS 6 7. And it came to passe that when he had commanded the man cloathed with linnen saying Take fire from between the wheeles from betweene the Cherubims then hee went in and stood beside the wheeles And one Cherub stretched forth his hands from between the Cherubims and tooke thereof and put it into the hands of him that was cloathed with linnen who took it and went out IN the sixth verse is a repetition of what was said in the 2d verse there God spake to the man cloathed with linnen here hee commanded the man c. there it 's goe in between the wheels and fill thy hands with coales of fire from betweene the Cherubims and here it 's take fire from between the wheels from between the Cherubims Then the obedience of the man cloathed with linnen is set down he went so here he went in Only there is this addition and stood beside the wheeles This repetition of the same matter argues not backwardnesse in Christ to doe the commands of his Father but sets out the earnest intention of God to have this fiery judgement accomplished now he would not have it delayed but hastned Stood beside the wheeles I finde not any Interpreter to touch at all upon this Christs standing beside the wheels and yet surely there was something in it The Lord had bid him goe in between the wheels and take fire from between them but Christ stood beside them hee did not neglect or crosse any thing his Father commanded he was between the wheels when he stood beside them or neare them juxta rotam this might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To acquaint the Cherubims with the command the Father had given him they were at some distance from him sate in the throne and from the man cloathed in linnen it s said he went 2. To try their spirits how they affected this judgement 3. To consider the mutability and uncertainty of all things Obser 1. Christ being in the form of man is under the command of his Father he commanded the man cloathed with linnen Hence he cals him his servant Mat. 12.18 Behold my servant whom I have chosen he was the most able diligent and faithfull servant that ever God or man had therefore the Lord saith of him my beloved in whom my soule is well pleased God was not only contented with Christ and what hee did but satisfied well pleased he being under his commands perform'd them fully John 12.49 saith Christ of his Father He gave mee commandement what I should say and John 14.31 As the Father gave mee commandement even so I doe and Chap. 15.10 I have kept my Fathers commandements If Christ when he appeared in the form of man and when he was man were under the commands of God let not us think much to be under his commands 2. That judgements are in Gods power and at his dispose he saith goe take fire It 's the Lord that creates the fire keepes and gives it out when by whom and where he pleaseth he had fire in store he bids the man cloathed with linnen take of it and scatter it over the City No judgements but are at the Lords command Jer. 25.29 I will call for a sword upon all the inhabitants of the earth It 's at Gods call and only his call doth it if he say the word there shall be warres in all kingdomes He brings diseases and plagues upon people when hee will Deut. 28.10 he sends enemies to tread down his people like mire in the streets Isa 10.6 He stirs up the scourge when it comes vers 26. He throws down Mal. 1.4 he powrs out wrath like water Hos 5.10 he kindles fire to burn the greene and dry tree yea such fire as none can quench Ezek. 20.47 All judgements lesser or greater are at his command and therefore hee takes it to himselfe Isa 45.7 I forme the light and create darkenesse I make peace and create evill I the Lord doe all these things Let us feare and not provoke this God who can command fire to burn Cities at his pleasure 3. Christ proceeds in execution of his Fathers will considerately he stood by the wheels informes the Angels tryes their spirits and observes the motions of all things and sees what equity there is to take fire and throw upon the City VERS 7. And one Cherub stretched forth his hand from betweene the Cherubims c. THis verse presents to us the way how the fire was conveyed to Christ He being come to the side of the wheels one of the Cherubims stretcheth out his hand takes fire and puts it into the hand of Christ the man cloathed with linnen Angels have no hands they are spirits without humane parts visionally they had hands they appeared so to the Prophet The fire they took of we must a little enquire into if we will referre it to materiall fire it was that of the Altar of which I spake before vers 2. But we may understand by fire that active vertue and power is in the Angels they are glorious creatures likened to flames of fire Heb. 1.7 and the taking fire here and putting it into the hands of Christ is their yeilding up their strength power and activity to further the designe and doe the will of Christ in executing of the judgements intended Fire hath light heat and activity in it and the Angels have much knowledge zeale and active vertue in them all which they tender to Christ Who tooke it and went out Here is no mention made what the man cloathed with linnen did with this fire viz. their resignation of them and their active vertue to be at his dispose Some thinke that Christ presently executed the command of his Father though it be not specified In the 2d vers he was bid to scatter the coales over the Citie and now it was needlesse to re-mention it Others are of judgment to whom I consent that Christ did not presently set fire on Jerusalem or employ the Angels to the destruction of it and the reason given is
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
light breakes out in sweet promises and they are these 1. A promise of mercy to them in Babylon vers 16. 2. Of returning thence from Babylon to Syon v. 17. 3. Of purifying them from their pollutions in the Land of Canaan vers 18. 4. Of regeneration or conversion vers 19 20. 5. A threat to those whose hearts should cleave to their detestable things which is comfortable to the godly For the 16. Verse the sum is this They at Jerusalem look upon you in Babylon as a forlorne and forsaken people without God and his worship they exclude you from all fellowship and communion with them yea from the Land of Canaan and condemne your act of leaving them as illegitimate but goe Ezekiel and tell them that it was my doings to remove and scatter you and that howsoever they looke upon this act of mine as a certain token of my vengeance upon you and tending to your utter destruction yet let them know that they are mistaken and that I am a father of mercies and will be a Sanctuary unto you in Babylon and have deserted them at Jerusalem that the glory is departed thence and come to you Goe declare this for their terrour and the comfort of you Captives The words in the Verse are most of them plaine and easie onely those must be opened I will be a little Sanctuary for there is some diffiâ—ulty about them being variously interpreted Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word whence Mikdas comes is sometimes used in Scripture for cleansing and sanctifying as 2 Sam. 11.4 Shee was purified from her uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence some render the word here in sanctificationem thus I will be to you for a little Sanctification I will purge and cleanse them this Captivity shall be Ignis expurgatorius unto them seventy yeares they shall be in the fire and after that they shall câ—me forth as a Refiners Vessell well purified from its drosse be restored to their Land have a new Temple and pure worship So the vulgar hath it in sanctificationem modicam Jerome also takes it in this sense In Babylon I will sanctifie them divorce them from their Idols turne them from their Idolatry that they may worship me purely and it is observed they never fell to Idolatry more after their returne from the Babylonish Captivity In this sense it affords us this note the Lord doth sanctifie and purge his People by sharpe and long afflictions they had greatly defiled themselves with the sins of the Nations and especially with Idolatrie and now he threw them into the Furnace of affliction to melt and separate the drosse and tinne from them some conceive that in Is 1.25 Referrs to this Babylonish captivity A Lapiâ— I will turne my hand upon thee and purely purge away thy drosse and take away all thy tinne Senacheribs comming did onely scare them Nebuchadnezzars carrying them away and keeping them so many yeares in Babylon was the meanes through Gods blessing to Sanctifie them Gods hottest and fiery tryals are to purge Dan 11.35 God purges the Iniquity of Jacob by afflict on Is 27.9 And it 's all the fruit he gives in it to take away his sin not to take away his limbs or life but his sin when the Seraphin touched Isaiah's lips with a burning coale it was terrible to him but then he sayd Thy iniquity is taken away thy sin is purged Others take the word as here it s rendered Sanctuarie and so is frequently used in the Scripture as Jer. 17.12 Lament 2.7 Ezek. 9.6 The Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctuarium so Kerker not in sanctificationem and Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Templum And so Vatab renders it Mickdas and Montan. sanctuarium so Junius Pisc and Polan Castalio hath it thus Ero eis fanum I wil be to them a Temple a Sanctuary and this sense fits the condition of the Captives For 1. The Inhabitants of Jerusalem reproached them for going into Babylon and looked on them as having nothing to doe with the Temple God or his worship get you farr from the Lord against this evill God comforts them and sayth I will be a Sanctuarie unto you what ever your Brethren thinke or say 2. The Captives wept to thinke of their condition Ps 137.1 By the Rivers of Babylon there wee sat downe yea wee wept when wee remembred Sion When they cald to minde what a glorious Temple they had what solemn assemblies there what pretious Ordinances and comforts they found therein and now saw themselvâ— destitute of all they wept For their consolation saith God I wil be a Sanctuarie unto you and what ever benefit you found by the Saints at Jerusalem you shall finde in mee 1. The Sanctuary was a place of refuge and defence quasi sancta tueri a place to defend holy things for such things were layd up in Sanctuaries the Greeks cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoyl rob take away for a Sanctuary was deemed a priviledg'd place from whence no thing or person might be taken away without sacriledge upon this ground Joab fled to the Tabernacle of the Lord 1 K. 2.28 and tooke hold of the hornes of the Altar Moses had his Citties of refuge and in reference to these many Princes appointed Sanctuaries to be priviledg'd places that those fled to them might be secure and this Land heretofore abounded with such places Churches Churchyards and other places were priveledg'd so that if fellons or Traytors did flye to them they were sheltred for 40. Dayes in which time they were to confesse their fault and to submit to banishment taking an oath of abjuration and during those forty dayes no man might take them thence without danger of excomunication or irregularity in this time any might feed them After the forty dayes if their Wives fed them or gave them any sustenance it was fellony Exposition of tearms of Law Stamf. This law was made by K. Edward the confessor grounded upon the Law of mercy and reverence he bare to holy places God would be a Sâ—nctuary to him in this sense Isa 8.14 Sanctifie the Lord of hosts himselfe let him be your fear and your dread A d he shal be for a Sanctuary that is for a defence unto you Jer 42.11 Be not afraid of the K. of Babylon of whom yee are afraid be not afraid of him sayth the Lord for I am with you to save you and to deliver you from his hand here God was a Sanctuary unto them The three Children when the fiery furnace was heat so hot and cast into it found God a Sanctuary unto them Isa 6.1 His traine filled the Temple 2. In it they had Gods speciall presence hence Sion where the Temple stood was cal'd the habition and rest of God Ps 132.13.14 Hence Gods goings and wayes are sayd to bee in the Sanctuary Ps 77.13.68.24
provoke God greatly 354 355 D Dayes of trouble 45 Death some comfort to die in a mans own Countrey 352 353 Decree no devices can frustrate Gods purpose 341 Degenerate Those doe so goe on to an height of sinning 271 Delay delays make God angry 156 Desart what it notes 519 Desertion a forerunner of judgements 224. God unwilling to leave a people 226. 323. 469. When God leaves comforts leave 323. 470. Men are to take notice of Gods departure 324 God may leave a people 469 Designe those are upon great designes should begin with God 218 219 Device devising mischief what it means 332. men never wanting to devise mischief 337 338. no devices can null Gods counsell 341 Dâ—blath 29 Difficult things difficult easie to God 393 Displeasure of God very grievous 537 538 Divination 498 499 Division is Abaddon Apollyon 225. the evills of division 407 408. prejudices the growth of grace 409. a disparagement to Christ 410. glories at others sufferings 411 Doing they doe not what they know shall not know what to doe 126. what it implies 454. it evidences the man 455 Dove a fearfull and mourning creature 68 E Eares eares to heare and heare not how meant 475. wicked men heare not judgements 476 Earth the Lord hath forsaken the earth the phrase in this Prophet onely and but twice 266 Eating and drinking with trembling what it sets forth 488 Enemie T is dreadfull to have God against one 536. whom God is against his hand is upon 537. the fruits of it very grievous 537 538 Errour loves darknesse 167. when God visits for error he opens a doore for truth 211 Estates abused bring the wrath of God upon them 112. how to prevent it ibid. Example Princes not to be patterns in point of Religion 176. Ringleaders to sin ringleaders in punishment 251 252 Excellencie Good men not able to beare divine excellencies 282 Eyes instruments of evill 15. of great evill 21. The eye is for two things 238. Eye not sparing what 244. 273. Eye of the Lord upon his people 392. Eyes to see and see not how meant 475. wicked men see not Gods judgements 476. their not seeing is in hemselves ibid. Ezra what that name signifies 389 F Face of God what it signifies 98. they are miserable from whom it s turn'd 99 100. covering of the face when used 478 479. to set the face against any one in Scripture sense what 554 Faith the eye of the soule 153 Falling on the face what 256 Feare what sinners feare the Lord brings upon them 250 251. Feare makes men tremble 488 Feeblenesse threefold 70 Fire Christ likend to it 142 Firmament why so call'd 278 Flattering originally is smoothing 500. undoes men 502. causes security 503 Flesh what it is put for 442 Free-will Two Questions about free-will resolved 436 437 G Gate Magistrates were wont to sit at the gate to heare causes 330 Gathering what it meanes 387 Gilgal observable things of it 191 Glory glory of God what is understood by it 222. 467. his glory went to the threshold and why 223. the signes of Gods presence are the glory of God 224 Divine glory usually hidden in cloudy darknesse 291. the glory of the Lord who 292. the way Christ goes glorious 293. glory of God standing upon the mountaine how meant and to what end 468 469. sight of Gods glory a great priviledge 153 God shews mercy sometimes when severe judgements are deserved 18. if God be wrath all preparations are in vaine 63. God a God of glory 152 153. sees what ever are the thoughts 167. there is power in his commands 210 211. his presence with his Church 223 224. Signes of his presence 224 225. God hath a care of his when judgements destroy others 232 237. how this appeares 233. slow to execute judgement 282. lookes after the wayes of men 285. why stiled the God of Israel 325. God knowes men and their wayes 336. overpowers all 341. knoweth the heart 347. is mindfull of his threats 384. assists us by his grace 456. I will be their God it imports much 459. to 462. God is above all God against one vid. enemie 468 Godly but a few 232. God owns them in the worst times 235. the lives and comforts of the godly deare to God 51 conscious of their unworthinesse 260. God sollicitous for them 275. revives them ibid. secures them 276. is with them in every place and condition 392 393. the godly comply not but sigh for the wickednesse of the times 236 237. their sighing what and how great 237 238. why they sigh 238. God takes notice of their wrongs 372 Grace is free in respect of persons place and time 17. Grace wrought up by degrees 419. Grace in the heart will appeare in the life 456. where God gives grace be lookes for progress 457. tis freegrace that chuses a people 463. God does not equally dispence his grace ibid. Guilt when guilt is there is feare 350 and security 373 H Haggalgal of that word 313 Hand stretching out the hand to and upon a people differ 30. God smites sinning hands 131. hand of God what it notes 531 Happiness wherein it consists 462 Head recompensing their wayes upon their own head what 272 Hearing the same things againe no dammage 320 Heart such as that is such will the senses be 22. Ill thoughts goe out thence 245. its severall acceptions 399. oneness of heart what opposite unto 400 401. mens hearts of themselves are divided 406. Stoninesse of heart what 438. and what it notes 438. to 441. a stony heart may receive the Word and how 441 442. the heart naturally is stony ibid. this stoninesse spreads 442 443. stoninesse a great evill 443. its the Lord takes away the stony heart 443 444. not totally 444. the stoninesse in the godly and the wicked differenced 445. fleshly heart what it implyes 446. a double tendernesse ibid. a description of it ibid. discoveries of tendernesse 447. to 450 tendernesse of heart a choice mercy 450 451. t is the gift of God 451. heart for what t is sometimes put 464. the heart of the godly and wicked contrary 466. God observes how the heart stands affected ibid. a corrupt heart swells being opposed 494. is prone to elude truths 507 Heathens how they honour'd their Gods 178 Hebruismes 32 Hedge what the bedge of Church and State is 522 Helpe God can make helps helpless 486 High places when they might sacrifice there when not 4 Holy men must be lift up and above themselves to participate of divine things 148 Honour they that honour God God will honour them 235 236. to honour God how 236. honour quickly laid in the dust 362 Hope God oft destroys sinners hopes 59 60 Humilitie the humblest is the greatest 414 House meeting in houses antient and warrantable 138. honour'd by God 139 I Jaazaniah what that name signifies 163 Jarash signifies contraries 108 Idolls are stinking defiling things 6 Idolatry got in is not easily got out 8