pourtraid upon it here are forts mounts tents rams iron-bands all which typed out Gods dealing with Jerusalem and in this language God had oft expressed himself by the Rain-bow in the heavens God speaks to the world Circumcision the Paschall Lamb the High priests Garments the stones in Aarons brest the sprinkling things with blood did all signifie and type out something to the people so Jeremiahs seething pot Chap. 1. his linnen girdle and bottles with wine Chap. 13. the Potters vessell Chap. 19. the basket of figs Chap. 24. and yokes of iron Chap. 28. and so all the Parables in the old and new Testament they utter forth the minde of God God hath throughout his Word abundantly exprest himself this way and the Lord doth it because types and figures make truth more evident and efficacious The Word affects the eare types and figures affect the eye and carry a greater efficacy with them then simple and plain speech The Parable of the barren fig-tree lost sheep prodigall son ten virgins c. had much life and efficacie in them so when Christ took a little childe and set before his Disciples Matth. 18. it wrought more effectuall upon them then many words and left deeper impression in them wee may therefore see the goodnesse of the Lord in it that affords us such helps in his Word as may affect our hearts most 2. That the Lord knowes things to come and reveals them at his pleasure hee knew that Jerusalem should be besieged by Nebuchadnezzar and discovers it unto the Prophet and causes him to make a draught of it which shewes a difference between the true God and all others they cannot foresee and foretell things to come are not Gods but the God of Israel can fore-see things though afar off Psal 1â—9 â— Thou understandest my thoughts afar off even from all eternity and hee only foretels things that fall not within the reach of creatâ—d abilities he fore-told the Messiah the Egyptian and Babylonian captivity and times of both there is nothing future hid from God we know not what shall be to morrow Jam. 4.14 but God knowes what shall be to morrow next yeere yea hundreds and thousands of yeers hence if time be so long and this proclaims him to be God even the only true God Isa 41.21 22 23. God calls there to other gods to bring forth their reasons whereby to prove their divinity let them shew what 's past and things that are to come and then hee will take them for strong reasons and acknowledge them gods with himself but to tell things past and things to come can none but the Lord himself and they to whom he reveals them 3. Gods appointment and authority makes things and actions mean and ridiculous in the eyes of the world to be weighty and of great use It seems to carnall reason a childish thing that the Prophet should take a Tile draw the City upon it make forts mounts warlike engines to batter it yea to take a pan of iron and set between him and the city these men of the world are apt to look at as ridiculous much like the practice of boyes in a snow that make forts mounts c. in sport but be not deceived what the infinite wise God commands is of great concernment how mean so ever the things and actions about those things appeare the legall worship if you look upon it in it self seems strange that they should kill so many beasts burn them to ashes that the Tabernacle and things belonging to it should be sprinkled with blood that they must refrain from such meats be unclean if they touch such things that they must be circumcised eat a paschall Lamb c. I say if wee look at them externally they seem irrationall things but if wee eye God commanding them they had an excellency and were of great use to them and instruments of much good now bread wine water in Baptisme and the Supper of the Lord seem mean things and such they are as are common to the world but Christs appointment to use these makes the difference that gives dignitatem pondus so that they are of great vertue to them that rightly partake of them the Pope and his Prelates have commanded and brought much into the worship of God Quicquid poterat disiderari ad eximium splendorem but it 's foolish unsavory unprofitable and efficacious only to make void the Ordinances and Commands of God and why because the Lord never commanded such things that is contemptible in the eye of man being commanded of God is honourable and efficacious when that is pompous decent honourable in the eye of the world being not commanded of God is despicable fruitlesse and frivolous 4. God is an enemie to sinfull Cities he bids the Prophet lay siege to Jerusalem and to batter it hee commands the ruine of a City is an enemie to that Citie Ezek. 5.8 Behold I even I am against thee saith the Lord Jerusalem was once beloved it was Gods rest and desire Psal 132.13 14. a faithfull city Isa 1.21 a holy ctty Isa 52.1 the city of the Lord Isa 60.14 but now it was become an harlot full of murthers the Princes of it were rebellious and companions of thieves Isa 1.21 23. the sins of Jerusalem were very great you may reade largely of them in the 16th of Ezekiel where you may find that Jerusalems sins and provocations exceeded Sodomes and Samaria's she justified them in their abominations they were little not the half of Jerusalems and therefore this made the Lord to say Jer. 32.31 This City hath been to me as a provocation of mine anger or for a provocation of mine anger and of my fury from the day that they built it even unto this day that I should remove it from before my face there was no rank of men but had greatly provoked him Kings Princes Priests Prophets men of Judah and Inhabitants of Jerusalem vers 32. and therefore God was resolved to destroy it and to make it a curse to all nations Jerem. 26.6 and pronounced a wo to it in Zeph. 3.1 where yee farther see what a City Jerusalem was now become and what her citizens were Wo to her that is filthy and polluted to the oppressing city She obeyed not the voyce she received not correction she trusted not in the Lord shee drew not neer to her God Her Princes within her like roaring Lions her Judges are evening Wolves they gnaw not the bones till to morrow Her Prophets are light and treacherous persons her Priests have polluted the Sanctuary they have done violence to the Law the just Lord is in the midst thereof c. And in the 6th verse their cities are destroyed so that there is no man no Inhabitant Sin makes God to lay wast great Cities Tyre Sidon Sodome Gomorrah Babylon Jerusalem felt the stroke and strength of Gods wrath 5. Nothing secures a sinfull city from ruine let it be strongly built well fortified
abound with souldiers and munition have great priviledges yet all these protect it not from invasion from destruction Ierusalem is besieged ruin'd burnt with fire this Ierusalem was the City of David 1 King 9.24 and God did great things for Davids sake Isa 37.35 it was the holy City Neh. 11.18 a strong Citie Psal 31.21 the joyous city Isaiah 32.13 the city of solemnities Isa 33.20 the perfection of beauty and joy of the whole earth Lam. 2.15 it was the city had the Temple the Oracles and Ordinances of God and greatest priviledges that ever city had therefore it 's said Kings should bring presents thither Psal 68.29 it was the city that God himself chose above all others to put his name there 1 King 14.21 and hereupon it was call'd oft the city of God Psal 46.4 the city of the great King Psal 48.2 the city of the Lord of hosts vers 8. and for her situation it was among mountains Psal 125.2 had towers and bulwarks Psal 48.12 13. and was accounted impregnable Lam. 4.12 The kings of the earth and all the Inhabitants of the world would not have believed that the enemy should have entred into the gates of Ierusalem it was conceived to be of invincible strength therefore the Iebusites when David came to take it placed the lame and blind to defend it thinking them sufficient to keep out David and all his strength 2 Sam. 5.6 7 8. but notwithstanding all these particulars this was the city to be visited Ierem. 6.6 and why shee was wholly oppression in the midst of her shee cast out wickednesse as a fountain waters Vers 7. this was the city to be besieged and made desolate Ier. 19.8 yea a curse Ier. 26.6 Ninive was the great city Ion. 1.6 but it 's greatnesse preserved it not Neh. 3. Babylon was the golden city and yet it ceased Isa 14.4 Ierusalem exceeded all in favours in priviledges in promises of safety yet this city is invaded taken and laid even with the ground let none therefore confide in cities in any created strength in any arme of flesh men are exceeding apt to do it some trust in Chariots some in horses some in cities some in Princes and great men but you will finde horses and chariots and cities vain things Psal 62.8 and for men that there is no trusting in them at any time therefore saith David Trust in the Lord at all times yee people powre out your hearts before him God is a refuge for us other things are not and because you will think men are considerable hee addes Surely men of low degree are vanity and men of high degree are a lie they will deceive if you confide in them 6. The sins of a people and city may be so provoking at such a heighth that neither God nor man will shew mercy to them God bids him set an iron pan between him and them shewing that both himself and the army that hee should bring would be as iron to them they had iron hearts and necks Isa 48.4 and would not yeeld to God and now he would be so to them and cause their enemies also to be such God would set his face against them and the faces of their adversaries Great sins make God inexorable severe Ezek. 14.13 14. When the Land sins grievously I will stretch out my hand and cut off man and beast and though Noah Iob and Daniel were in it they should deliver but their own souls all their prayers tears righteousnesse interest in God should extend no farther then themselves God now had shut his eyes and would not look upon them he had stopt his ears and would not heare them praying nor others for them hee was set against them resolved to punish them therefore no miseries no complaints no sufferings of the living or groans of the dying could prevail with him and when the army came it used them severely enough 7. The Lord sends out his Declarations before he causes destructions this shall be a sign to the house of Israel God steals not upon men by publique judgements before they heare of them but tells them of their coming while they be at some distance The Prophets heare of them and they proclaim and discover them some way or other this fact of the Prophets would quickly spread and be at Ierusalem and so might be a warning unto them God sends out the lightning before hee thunders hee frownes before hee smites and gives tokens of his coming in wrath before he executes it VER 4 5 6 c. Lie thou also upon thy left side and lay the iniquity of the house of Israel upon it according to the number of the dayes that thou shalt lie upon it thou shalt beare their iniquity 5. For I have laid upon thee the yeeres of their iniquity according to the number of the dayes three hundred and ninety dayes So shalt thou beare the iniquity of the house of Israel 6. And when thou hast accomplished them lie again on thy right side and thou shalt bear the iniquity of the house of Judah forty dayes I have appointed thee each day for a yeere 7. Therefore thou shalt set thy face toward the siege at Jerusalem and thine arme shall be uncovered and thou shalt prophesie against it 8. And behold I will lay bands upon thee and thou shalt not turn thee from one side to another till thou hast ended the dayes of thy siege IN these Verses the Prophet proceeds in the typicall besieging of Ierusalem and the words declare to us the duration of the siege which was to be many dayes and the cause of it their iniquity The word Iniquity notes here not sin but the punishment of sin and in that sense it 's oft used in sacred language Isa 53.6 The Lord hath laid on him the iniquity of us all that is the punishment of our sin and Psal 69.27 adde iniquity unto their iniquity that is punish their iniquity punishment is an inseparable companion of sin and therefore it hath the name of sin And the Prophet was to beare their iniquity that is the punishment of it this he did representatively by this act of lying upon his side so long setting out the longsuffering of God who had born with the sins of this people and not punished them as they deserved our Prophet did not here represent Christ who bare our iniquities but at the command of God hee sustained the person of the ten Tribes and kingdome of Iudah and therefore it 's said verse 5. I have laid upon thee the yeers of their iniquity I have appointed thee by lying on thy side so many dayes to represent the time they have offended mee by their Idolatries and sins attending the same and so to set out my patience and aggravate the punishment of their sin Christ bare the sins of men to take away the punishment of it the Prophet to increase the same For our better understanding of these Hieroglyphicall passages in the
of the Lords house that Nebuchadnezzar King of Babylon took away from this place and carryed them to Babylon And I will bring again to this place Jeconiah the sonne of Jehoiakim King of Judah with all the captives of Judah that went into Babylon Here is a false Prophet contradicts all that Jeremiah had spoken touching the seventy yeers captivity The false Prophets likewise in Babylon they were at work and they strengthen the hands of the false Prophets at Jerusalem by their doctrine Jer. 29.8 9. Thus saith the Lord of Hosts the God of Israel Let not your Prophets and your Diviners that be in the midst of you deceive you neither hearken to your dreams which you cause to be dreamed for they prophecy falsly unto you in my name I have not sent them saith the Lord. And in the 24 25 26 27 28. verses of the same Chapter you shall find that Shemaiah the Nehelamite sent Letters from Babylon to all the Priests and to all the people that were at Jerusalem accusing Jeremiah for a mad man for making himself a Prophet for sending Letters to them in Babylon for lengthening out the captivity to seventy yeers for incouraging them to build houses to plant gardens to eat the fruit of them he would have Jeremiah imprisoned and set in the stocks Thus Jeremiah was accused cryed down at home and abroad his prophecy was sleighted scorned by many and most were troubled at what Jeremiah had prophecied This made such work both at Jerusalem and at Babylon that the people of God were much despondent and their enemies mightily insultive Now hereupon the Lord stirreth up Ezekiel powreth out his Spirit upon him calleth him forth to prophecy setteth him a work to justifie Jeremiah and to ratifie what he had fore-told concerning the Babylonish captivity threatning ruine to the City and Temple to Kingdome and King to their Nobles Priests and all the people Hereupon saith Josephus the prophecy of Ezekiel as soon as ever it was written I conceive he meaneth not the whole Prophecy but some part of it was sent to Jerusalem but little fruit came of it For Zedekiah being then King and having seen it he would neither believe Jeremy nor Ezekiel but presently concludes that both were lyers and false Prophets and that upon this ground Jeremiah had said Chap. 21.7 that Zedekiah should be carryed captive into Babylon and Ezekiel denyed that he should see Babylon Chapt. 12.13 Hereupon saith Zedekiah they were both false here is a contradiction the one saith I shall be carryed into Babylon the other saith I shall not see Babylon But God quickly made this good 2 King 25.7 for shortly after Nebuchadnezzar came besieged Jerusalem took Zedekiah captive put out both his eyes bound him with fetters of brass carried him to Babylon which he never saw From hence by the way you may observe first upon what sleight and weak grounds Princes and people will cast off prophecies and truths of God even upon mistakes and misapprehensions Zedekiah could not apprehend what truths there were in these two prophecies had he compared one thing with another hee might easily have seen truth but small matters will make Princes and people turn off the truths of God especially when they are not sutable to their own spirits and in these dayes people can without much ado turn off any truths Ministers bring if they be not sutable to their apprehensions and fancies 2. That God will make good the word of his Ministers and Prophets though they seem contradictory to mens fancies and sense Jeremiah saith that Zedekiah shall go into Babylon and Ezekiel saith he shall not see Babylon God makes it good notwithstanding the prophecy is thrown away The word of God shall take hold upon Princes Nobles people and slay them if they have despised and stood out against it But from this generall scope of Ezekiels prophecy that hee is sent to strengthen and justifie Jeremy take this observation That it is good for Ministers to strengthen the doctrine works hands and hearts one of another A Prophet is questioned trod under foot his prophecy thrown out as false an Ezekiel is stirred up to justifie a Jeremy When Ministers justifie one another the work goes on with more strength when there is a double witness to a truth it will seal it more strongly to the heart God gave foure Euangelists one had been a great mercy but that things might be ratified in your hearts sealed up in your consciences you have foure Euangelists each one strengtheneth the doctrine and things of another So the consent of Ministers and Prophets is a great matter to ratifie truths in the hearts and consciences of people and to establish the Church It is good therefore for an Ezekiel to strengthen a Jeremy 2. More specially the scope of the Prophet is to comfort the captives that were then in Babylon for they began now to be troubled that they had hearkened to Jeremiah yeelded to the King of Babylon because Jeremy had prophecied that Jerusalem should be destroyed the Temple burnt and that all should be laid waste whereas Jerusalem stood still and now five yeers were gone and nothing done unto the City or Temple for it was in the fifth yeere of Jehoiachins captivity that Ezekiel began his Prophecie They now began to be discouraged that they had left their habitations that they had hearkned to Ieremy so far as to come to Babylon they were likewise disheartened in Babylon they met with much hardship there being put upon building planting sowing and other difficulties yea the Babylonians themselves scoffed at them and said Sing us one of your songs of Sion This made them to droop and to wish O that we were at Ierusalem again that we had never hearkened to Ieremy The Iewes also at Ierusalem reproched them and they said they were men of cowardly and base spirits discouraged with the words of a timerous and lying Prophet one Ieremy and thereupon yeelding themselves into the hands of Nebuchadnezzar they wretchedly betrayed the City Religion and their Countrey these things went to the very bowels and reins of the godly and did greatly disturb them Hereupon the Lord to support their spirits to comfort them in these their distresses and to be an Ezekiel even the strength of God unto them stirreth up Ezekiel sets him on work Lastly the scope of the Prophet is the same with the rest of the Prophets viz. to lead unto Christ as you may see by reading Luke 24.44 Act. 3.18.21.24 They spake of Christ and led to him but it is more especially aimed at by this our Prophet who begins with the Law executed a Captivity but ends with a Temple and restauration by Christ thereby leading the people that were captives in Babylon to Christ the King of Ierusalem In Ephes 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have this expression That he might gather together in one all things in Christ the word notes to summe up or
heaven opened in this City in a week How many visions have you from the Prophets What manifestations of truths are there What discoveries of the minde and will of God to your souls are there in these dayes I saw visions of God saith Ezekiel and so may you The Word of the Lord came expresly The Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ssendo fuit om iâ—o fuit fiendo factuÌ„ est the Word of the Lord by being hath been or hath altogether been had much being in me Besides the visions I saw there was a reall communication of truths to my understanding evident and expresse commanands from God came unto me and it came so as it had entrance and abiding in me Accurate factum est there was an accurate and reall work of it upon me and in me Prov. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome the word for sound wisdome in the originall is that which is essence or being intimating that all other things are nothing and the Word of God that hath only substance and being in it making substantiall where it comes and so here it gave being and was an ingraffed word in the soul and heart of the Prophet so that the meaning is the Word came with that evidence and clearnesse unto mee that I could not withstand it it had such entity and substance in it that it made me of a common man a Prophet And the hand of the Lord was there upon mee The hand of the Lord is taken in two senses especially in Scripture 1. For judgement or punishment so you have it Acts 13.11 speaking of Elymas the Sorcerer saith Paul The hand of the Lord shall be upon thee and thou shalt be blind Gods hand was upon Elymas and he was stricken blind for perverting the Deputy In this sense it is not taken here 2. The hand of the Lord is taken for prophecy When the Lord doth come upon the sons of men and stirs up their spirits to prophecy that is the hand of the Lord. But yet this is not all It noteth the vertue and power of the Spirit of God which came upon the Prophet not shaking disturbing and throwing of him down as some Rabbies conceive but changing comforting elevating and exciting the spirit of the Prophet to see divine mysteries and notes also that efficacy and power which did set on the Word upon the heart and conscience of the Prophet that power which did subdue all opposition carnall reasonings and remove all impediments whatsoever stuck upon the heart of the Prophet and hindred him in that work which God would have him to undertake It is this hand of the Lord that makes the Word mighty spirituall lively according to that in Hebr. 4.12 the Prophet felt the intrinsecall vertue of this hand the Spirit of God in his own heart it was a quick and lively word unto him This intrinsecall vertue of the Spirit if it reached not the Prophets hearers yet it abode in the prophecy and it remains an efficacious prophecy to this day It 's worth inquisition what the vertue of the Spirit is expressed here by the hand of God There are three things in it The hand is 1. Symbolum roboris 2. Index veritatis 3. Instrumentum operationis 1. The hand is Symbolum roboris the Type or Embleme of strength therefore of a strong man we say he is a man of his hands that is the symbol of his strength So the Spirit of God is a Spirit of strength the hand of God notes the strength of God and the Holy Ghost is the power and strength of God Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee And greater is he that is in you then he that is in the world The Spirit of God that is in the hearts of his children he is of more strength then Beelzebub the prince of Devils and god of this world 2. The hand is Index veritatis the hand or finger doth shew a thing If you would have a man goe this way or that way you shew him or point him with the finger you direct him with your hand Salomon Prov. 6.13 speaking of the wicked man saith He teacheth with his fingers that is he shewes others by his hand to do wickedly the Spirit of God is Index veritatis this hand of God doth shew you the truth 1 John 16.13 14. He shall shew you saith Christ things to come He shall take of mine and shew it unto you It is the Spirit of Christ this hand of God that sheweth you all things you will never know truths till this hand point to them and teach you you may have notions in your head and guessings in your spirits and bosomes but the reality and certainty of things will never be attained to till the spirit of God acquaint you with them 3. The hand is Instrumentum operationis the instrument of action men do all by the hand therefore it is called the Organ of organs by the Philosopher So the Spirit of God that doth all Zach. 4.6 Not by might nor by power but by my Spirit I will do all by that saith God It is the Spirit of God that doth convince it 's the Spirit that doth convert it 's the Spirit that doth dictate and inspire godly men it 's the Spirit that sanctifies it 's the Spirit that leads into truth that comforts the Spirit is the great agent the hand of God by which God doth all his works It was the Spirit that moved upon the face of the waters at first the Spirit of God was the agent in the work of creation and the great agent in the work of redemption and salvation These phrases being thus opened observe hence 1. That the Prophet received what he delivered to them from God The hand of the Lord was there upon me and the Word of the Lord came expressly The Prophets must deliver to the people what they receive from God and not what they bring of themselves They must not bring their own visions their own conceits what seemeth good in their own eyes but they must bring the Word of the Lord to the people They must not speak according to the humours of the people as they move them as they would have them but they must speak as the Spirit of God moves them as God will have them 2 Pet. 1.21 The holy men spake as they were moved by the Holy Ghost 1 Cor. 11.23 and Paul saith What I have received of the Lord that I deliver unto you he would not deliver any thing he had from the world or from himself but what I received from the Lord that I deliver unto you Ministers they are Gods Seeds-men and they must have their seed from God else they will sow tares 2. It is of much concernment for Ministers to see they have a good and clear Call to their Ministery Ezekiel here stands much upon it I saw
sent to comfort Gods servants when in straits under pressures Mary was a poore Maid of mean condition and to her comes an Angel Luke 1.30 Feare not Mary thou hast found favour with God So Cornelius thy prayers and almes are come up a memoriall before God Acts 10.4 Chap. 27.24 When the Ship was tossed waves winds and darknesse conspired their ruine then saith Paul an Angel stood by me and said Fear not Paul God hath given thee thy life and the lives of all with thee wherefore be of good cheer he had drunk a cup of Angelicall consolation and knew well to comfort them with the same consolation When Daniel fasted and prayed and was much afflicted for his people Dan. 9. Chap. 10.11.12 O Daniel a man greatly beloved understand the words that I speak unto thee for unto thee am I now sent fear not Daniel Mary rises early and meets with Angels that comforted her John 20. Luke 22.43 An Angel appeared to Christ and strengthened him the servant comforted the master 7. To look unto the souls of men that they fall not into the hands of Devils at their death for if the Devill durst contend with Michael for the body of Moses much more for the souls of men Luke 16.22 Lazarus soul was carried by the Angels into Abrahams bosome men carry the carkasse to the ground but Angels carry the soul to glory they guard it through the clouds into the presence of the blessed God before he had none but Dogs to pity him now hee hath Angels to attend him The Devill is mighty busie while we live hee goes about like a roaring Lion but at death then he is most busie and presumes there is a tree cut down for his fire 8. They are Gods reapers at the end of the world Mat. 24.31 He shall send his Angels and they shall gather together his elect from the four winds from one end of the world to another they must blow that terrible trumpet awaken the dead and cite them to judgement they must gather the ashes bones limbs bodies of Saints together Matth. 13.41 42. The Son of man shall send his Angels and they shall c. Basil in his Hom. of 40. Martyrs tels of one that seeing them thrust in a Winters night into a cold lake he saw Angels descend and putting Crowns upon all their heads but one 9. To declare Kingdomes Cities People cursed Judg. 5.23 Curse yee Meroz bitterly said the Angel of the Lord A Lapid in locum because they came not out to help c. Some think this Angel was Michael who was Generall in this war but that is the opinion of men not the warrant of Scripture 10. The Angels have work and power in the Church of God Rev. 15.6 Seven Angels came out of the Temple and Chap. 14.15 17. Another Angel came out of the Temple Angels being in the Temple is often spoken of and notes some power that they have in the Assemblies under the Gospel Zach. 3. Ribera The stone with seven eyes some make to be Christ with his Angels that are imployed for the government of the Church throughout the world and surely Michael and his Angels do contend daily in the Assemblies against the Dragon and his In the Assemblies Devils are present and active Satan stood at Joshuahs right hand to resist him to hinder all the Temple work when we are neer God devils are neer us intending mischief but Angels are at hand and hinder their designes they observe us and our carriages in the Congregation Eccl. 5.6 Make not vowes and then slight them there is an Angel present and it will not be enough to say it was an error God will be angry and an Angel may smite thee for it this is spoken of us when we are in the House of God there the Angels keep speciall watch Lib. 6. de bello Iudaico Relinquamus has fedes L. 7. c. 12. Migremus hinc Aud to major humana vox excedâ—re deos Tacit. Josephus saith that the voyce of an Angel was heard out of the Temple saying Let us leave these seats they had a place in the Church as well as others and again he saith the Angels were the keepers of the Jewish people and that a little before the Romans coming was heard a voyce out of the Temple Let us go hence and a Heathen Writer saith that a voyce greater then mans was heard That the gods were departing VERS 6. And every one had four faces c. NOw we come to their severall parts and first of their faces which are mentioned here in the 8th and 10th verses every one had foure faces and the likenesse of their faces were 1. The face of a Man 2. Of a Lion 3. Of an Oxe 4. Of an Eagle In some Pictures you may see severall faces so drawn they are that which way soever you look a severall face is presented so here before was the face of a man behinde of an Eagle on the right side of a Lion and on the left side of an Oxe here is not a face but is compared to the face of some principall creature man is the chief of all the rest a Lion is the King of wilde Beasts the Oxe is the chief of tame ones and the Eagle of Birds The face of a man types out unto us the understandings of Angels and that their administrations are with knowledge and equity of this hath already been spoken This face is put first to shew the excellency of reason which must have the introduction into and managing of all actions else they are neither humane nor Angelicall By this face also is noted their humanity and love to mankinde Angels are of a loving nature and most carefull of men therefore it is said Heb. 1. last They are ministring Spirits sent out c. The face of a Lion types out the strength of Angels A Lion is a creature of great strength Prov. 30.30 The strongest amongst beasts and turneth not away for any he never flies or feares Isa 31.4 Aâ—st nunquaÌ„ fugit aut metuâ—t If a multitude of Shepheards be called forth he will not be afraid of them nor abase himself at their noise and Judg. 14.18 What is stronger then a Lion said the Interpreter of Sampsons riddle and we may say among all creatures what is stronger then an Angel The Scripture calls the Devill the strong one Mat. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it calls the Angel Rev. 10.1 I saw a mighty Angel and they are very mighty an Angel can hinder the blowing of the wind Rev. 7.1 stop the mouths of Lions Dan. 6.22 break iron chains open prison doors and iron gates Acts 12. an Angel can smite with blindnesse Gen. 19.11 2 King 6.18 Both Sodomites and Syrians were so smitten Angels work upon the fancy Matth. 2.13.19 20. suggest many things of great and good use to the mind for if Devils can take the word out of our
fresh and lively alwayes age and sicknesse works not upon them as upon other Birds Nec annis debilitatur nec morbis obnoxia est the Eagle in her age is youthfull how then doth shee die Pliny tels us that it 's neither age or sicknesse that kils the Eagle but hunger the upper bill groweth so over her under that she cannot open her mouth to take in sustenance and so dies Psal 103.5 Their youth is renewed like the Eagles Crebra mutatione pennarum Hieron Imberbes ut juvenes the Eagle is renewed by the oft change of her feathers The Cherubims before the Mercy-Seat which represented the Angels were without beards to shew their vigour vavacity and eternity Angels never grow old they are alwayes lusty and lively their service doth not weare them out it 's mans sin that withers and consumes him more then his work Adam should never have look'd old never have decayed but retain'd an immortall vivacity if he had not sinned they are lively in their service not dull Observ 1. That Angels are fit for publike and great service they have four faces a Mans a Lions an Oxes an Eagles which tels us they have all is requisite to great undertakings they have wisdome to consult to contrive and manage the affairs of the world prudentially they have the strength of a Lion to execute they have the willingnesse and faithfulnesse of the Ox to rejoyce the heart of the commander patience to undergo the difficulties of the work and usefulnesse for the publique they are quick-sighted to discern and prevent the designes of enemies and speedy to dispatch much in a little time and that with cheerfulnesse this is meant by their four faces which notes their perfection and fitnesse for service in all parts of the world in regard of which and the Prophet to whom this vision was made they are said to have one face before another behind and on each side one and that God doth use their service in all creatures rationall and irrationall they have the shapes of men birds and beasts 2 That suitable persons ought to be imployed in publique and great services God imployes Angels in the government of the world who are wise trusty strong and speedy and you know what men God calls for in the State and Church Exod. 18.21 Provide thou out of all the people able men such as fear God men of truth hating covetousnesse and place such over them to be Rulers of thousands hundreds fifties tens he must search amongst all the people for such far and neer and if in one Tribe he cannot find them he must in another The time hath been that seniority money favour friendship hath carryed the great places in this City but you have smarted for it in stead of good Angels you have had il spirits now I hope you will not look who hath most money in his hutch best friends to back him but most wisdome in his head and zeal in his heart and God on his side now I trust you will learn of God and imploy such as have the faces of men Lions Oxen and Eagles men full of wisdome courage trust serviceablenesse to the publike and of great dispatch such should be in the City in the Army So for the Church you know what men God points you to 1 Tim. 3. and 1 Pet. 5. Gods Bishops must not Lord it over Gods heritage and exercise dominion over it Gods Officers must not be Prelaticall it 's the fleece and not the flock that such men look after unlesse it be to scatter to wound their conscience and suck their blood some of that Sect in stead of preaching to save souls have only plotted to ruine Kingdomes 3. That Angels being noble and glorious creatures disdain not to do service to them that are far beneath themselves Man at first when in his glory was under the Angels but now since he sinn'd he is fallen lower as low as hell man is now a miserable mortall creature he hath a vile body a defiled conscience and a polluted soul yet Angels that are stiled Gods Psal 8.5 so is the originall that are Cherubims of glory Heb. 9.5 that are holy Mat. 25.31 Elect 1 Tim. 5.21 that are of the privie Councell of Heaven and the life-guard of God himself Matth. 18.10 even these blessed creatures are not ashamed to serve us though we have the sent of the earth and hell about us though we do oft grieve and offend them with our sinfull carriages and the great God their Lord and Master yet they despise us not but cheerfully minister unto us Would any great Prince attend a mean man full of sores and vermine if so it argues wonderfull humility it 's more that Angels do in waiting upon us it 's monstrous pride then in men that have parts place honour greatnesse grace what ever it be not to stoop to those that are inferiour thou hast not more worth in thee any way then an Angel hath and Angels condescend to serve us therefore let not us minde high things but condescend to men of low estate and not be wise in our own conceit Rom. 12.16 4. That God affects speed in his service Angels are swift as Eagles and dispatch great things in a little time they know a dull lazie motion is not the motion heaven approves Zach. 2.4 saith one Angel to another Run speak to the young man going is not sufficient where running can be had Festina lente is not a Motto for heaven gates In the worst work that ever was in the world Christ calls for speed What thou dost do quickly Joh. 13.27 when Judas was about his treason Speed and life in businesses is commendable acceptable Matth. 5.25 Agree with thine adversary quickly Zach. 8.21 Darius would have his decree done speedily Ezra 6.12 and God would have his Decrees and Will fulfilled done with speed It 's Gods will now that you should help him against the mighty When the Temple was to be built the people came so fast brought in so much that they were bid to stay and that work of theirs was pleasing to God and man We have a Babel to pull down as well as a Temple to build can you be imployed better Luke 16. you are Stewards may quickly be call'd to account Be speedy in what you do In the the 11th verse you have one thing more touching their faces and that is their faces were stretched upwards thus were their faces it 's in your books as if it had reference only to the former verse and not to that followes in the eleventh but Montanus and others that render the Hebrew exactly reade it thus But their faces and their wings were stretched upwards it 's true they have the faces of men and beasts but they are stretched upward they looked up to him that sate upon the Throne which was Christ the Cherubims faces Exod. 25.20 21. were towards the Mercy-seat and that was above upon the
's the Spirit of God is the great Agent that sets Angels aworke they performe nothing by their owne vertue and strength but at the command and impulse of the Spirit they act they set out proceed finish returne As it 's in a Ship at Sea there are the winds without to drive it and the Pilot within to guide it to what place he pleaseth so here is the command of the Spirit ab extra and the impetus intra to carry out and order these the great things Angels have done have been done by the Spirit of God if they suggest good thoughts if an Angel strengthen Christ in his agony if they reveal mysteries and things to come to Daniel and others if contend against Princes and agitate the great affaires of the kingdome it 's by vertue of the Spirit of God that works efficaciously in them and in good men that are imployed for the glory of God the publique good of Church or State When choice garments were to be made for Aaron Exod. 28.3 the 31. and v. 3. Cunning and carved work in gold silver and brasse was to be made for the Tabernacle it was the Spirit of God that inabled and acted men for that service When great things were to be done by the Judges in Israel it 's said The Spirit came upon them and the Spirit moved them Judg. 3.10 The Spirit of the Lord came upon Othniel and hee judged Israel and went out to war and the Lord delivered the enemies into his hand and his hand prevailed So Jephtah Judg. 11.29 and Sampson Ch. 13.25 The Spirit came upon them and moved them and they did great things And this is set down to let us see that it 's the Spirit doth all in the Magistracy and in Martiall affaires in City and Camp yea and Church too Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord of Hosts oft mention is made of the Lord of Hosts and truths that concern the Temple are sealed up with it in this Prophet more then others because there needed to such a work as building the temple the power of a mighty God so many so mighty were the enemies yet God would not do it by the might and power Zorubbabel had but by His Spirit 3. That Angels are led and easily led by the Spirit they went it notes their duciblenesse or tractablenesse they went without dispute without delay immediatly cheerfully and they went whither the Spirit was to go that is whither the Spirit would have them go the Spirit is so infinitely wise holy and good that even Angels do freely and fully submit to the conduct of it and therefore it is that they go streight forward that there is no crookednesse in their works that they do such speedy and honourable service and if such glorious able and perfect creatures be willingly led by the Spirit shall we that are base and beggerly refuse the manuduction of the Spirit if so we forsake the choisest mercy for Rom. 8.14 As many as are led by the Spirit of God are the sonnes of God be they Angels or men It seems there are but few that are led by the Spirit of God because he saith As many as are led intimating all are not few are there be other spirits that leade men there is a spirit of envie Jam. 4.5 of the world 1 Cor. 2.12 of whoredomes Hos 4.12 of security Isa 29.10 a spirit of error 1 Jo. 4.6 of Antichrist ver 3. and by these most men are not only led but driven quenching grieving vexing and resisting the good Spirit of God more like devills then Angels but let us when we have imperium or impetum monitum or motum Spiritus let us say whither the Spirit will have us go we will go what that will have us do wee will do offer up our selves freely and fully to the conduct of the Spirit and that will leade you into all truth and into the land of uprightnesse It 's an argument you are of the world if you receive not the Spirit of truth and submit not to the guidance thereof John 14.17 VER 13. As for the likenesse of the living creatures their appearance was like burning coals of fire and like the appearance of lamps it went up and down among the living creatures and the fire was bright and out of the fire went out lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Hebrew word notes a Torch or burning wood where the fire and flame are more tenacious and strong titiones firebrands that are lively and flaming heating and lightning In this verse is set out not the figure and shape of the living creatures that was done in the 10th verse but the colour of their faces which is described First by similitudes 1. They are liken'd to burning coals of fire 2. To lamps Secondly by the motion of it It went up and down among the living creatures Thirdly by the operation and efficacy of it lightning went forth of it For the better understanding of this dark verse we must consider that the Lord Jesus Christ being exceedingly offended with the wickednesse of the Jewes is presented in the vision to the Prophet sitting as an angry Judge upon the throne ready to take vengeance on them for their sins they were Idolatrous oppressive prophane ingratefull slighting and persecuting the prophets therefore Christ comes arm'd against them with zeale and fury and suffer they must hereupon the Angels being inflamed with the zeal and indignation of their Lord and Master are said to be like burning coals and lamps When men have a holy anger against sin and sinners and are zealous for God how do their faces burn and glow and their eyes sparkle so was it here the Angels were affected much to see the Lord Christ so wronged by a company of sinfull wretched men whereupon their colour became fiery their faces burned with zeal and their eyes sparkled and they were ready to execute the sentence of the Judge upon this delinquent people It went up and down among the living creatures The fire and flame that stood not still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in perpetuall motion Mithhallecheth it made it self to walk of it own accord and pleasure it went up and down it that was fire went up and down among those four formed creatures some make it the likenesse and appearance it self that went up and down but it 's better to understand it of the fire which is distinct from the likenesse of the creatures and it 's the vigour of Christs Spirit Vertue came out from Christ the King and Judge upon the Throne which was like fire and flame to prepare quicken and actuate these spirits to a fuller execution of divine pleasure It was light and out of the fire went forth lightening Here you have the operation of this fire it was light that is it did inlighten the Angels they saw by this light what was to be done in this
the vexation of it Shall wee let out our hearts to that runs from us like a rolling thing and if wee overtake it runs into us like a thorn they that will be rich catch the world pierce themselves thorow with many sorrowes 1 Tim. 6.9 10. and breake upon this wheele Because it runs smoothly sometimes men are taken with the motions of the world but at length you shall find its motion rough swift ready to overthrow and break you all in pieces they are broken in Ireland and wee are breaking here now let the Apostles counsell be acceptable 1 Cor. 7.29 30 31. Brethren the time is short let them that have wives be as if they had none let them that weep be as if they wept not and them that rejocye as if they rejoyced not and they that buy as if they possessed it not and they that use this world as not abusing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterit decipit and why all this for the fashion or shew of this world passeth away it acts otherwise then you expect if you affect the world wives children or any part of it it will deceive you you think to hold it and it 's but a shadow no substance and a shadow a shew going away let us therefore not look at this wheel but at him that moves the wheel who is unchangeable unmovable of infinite being in comparison of whom the world is a drop a little dust let us with David say Whom have we in heaven but thee and there is none in earth we desire in comparison of thee let us let go our hold of the world draw in our affections from it hopes after it and look only after that City Heb. 11.10 Having given you the signification of the Wheels the next thing premised is the description of them and now I come to the particular handling of the Wheeles where we shall meet with difficulties and excellencies VER 15 16. Now as I beleld the living creatures behold one wheele upon the earth by the living creatures with his four faces The appearance of the wheels and their work was like unto the colour of a Berill and they four had one likenesse and their appearance and their work was as it were a wheel in the middle of of a wheel IN these Verses they are described 1. From their number implyed in the 15th expressed in the 16th verse foure 2. The place where they were and that is the earth 3. Their colour they were like a Berill 4. Their likenesse between themselves they foure had one likenesse 5. Their form was as it were a wheele in a wheel Touching the first viz. the number of the wheels they were four mention is made of one in the 15th verse but it 's one with four faces not the faces of the four Cherubims but of four wheels which wheels were so like that they are said to be one wheel hee that saw one saw all As in some picture of a Prince when wee have seen the same in divers places or oft in the same wee say this is one and the same picture so here our Prophet saith hee saw all the wheels but they were so like that they might well be called one and the same for the Prophet mentions in the 16th verse wheels and four wheels and one likenesse of them Here by a figure called Hypallage we may make the sense more easie thus there appeared one face in the four wheels for one wheel having four faces In the 10th Chapt. it 's out of all dispute that there were four wheels Verse 9. When I looked behold the four wheels by the Cherubims one wheel by one Cherub and another wheel by another Cherub These wheels being four represent to us the four parts of the world Eastern Western Northern Southern that in them are great stirs and changes The next thing in this verse is the place I saw one wheel upon the earth how could that be when Ezekiel saw the vision in heaven Answ This is a vision and it appeared to him to be on the earth not the true earth but the earth in a vision as in pictures if a wheel a Chariot a City be drawn and presented to the eye they are presented as being upon the earth Observ 1. That all inferiour causes wheels instruments agents whatsoever are but as one wheel before the Lord. All things in the four quarters of the world were presented by God to the Prophet as one wheel to us they are many mighty divers contrary infinite but unto God they are otherwise all the Armies Parliaments Kingdoms Crowns Agents in this world are but one cause one wheel before the great God they are a small thing to him Isa 40.15 16 17. Behold the nations are as the drop of a bucket and are counted as the small dust of the ballance behold hee taketh up the Isles as a very little thing Lebanon is not sufficient to burn nor the beast thereof sufficient for a burnt offering all nations before him are as nothing and they are counted to him lesse then nothing and vanity 2. That changes stirs and tumults are here on the earth not in heaven the Prophet saw the wheels on earth not in heaven there be no wheelings no turnings no troubles no wars no deaths no diseases no sins no feares no teares no wicked men no wicked thing and so no changes it 's only the prerogative of heaven to say I am the Lord I change not Mal. 3.6 the world cannot say it Jam. 1.17 With him is no variablenesse or shadow of turning in God and heaven there is nothing of the wheel all is constant immutable but on earth it 's contrary the things under the Sun are vanity inconstancy and change it self 3. That all the inferiour agents and causes are at the dispose of the superiour of Angels they have a great interest in the government of the world the wheel is by the living creatures at their feet to move and turn it which way they please if they will bespeak wars in the North or South if they will have the world in an uproare it 's done Angels are Gods hands and deputies in the administration of all things here below in the world God supports and subverts kingdomes by them Dan. 10. Gabriel tels Daniel that hee withstood the Prince of Persia 21. dayes and his counsellers that sought to oppresse the people of God and that hee would go again and fight with him Kingdomes and the affaires of them yea the quarters of the world under God are ordered by Angels and while Angelicall and divine protection are over kingdomes they prosper but when God is provoked by the sins of a people hee leaves the wheels of that Kingdome to men and devils it runs to ruine Then the Princes and Potentates are deluded with strong delusions grow tyrannicall Idolatrous false hostile c. then the kingdome growes weak without spirit counsell strength successe and is infinitely intangled with
accept of mee a tender father men go on a long time in a carelesse sleepie or scorning way but when sicknesse comes death is before them and they ready to take possession of an eternall condition then their conscience stings them and they feel what an evill it is that they have opposed neglected undervalued the Prophets and Sons of the Prophets The Adulterer will be roused out of his pleasing dream and soft bed at last Prov. 5.12 13 and say How have I hated instruction and my heart despised reproof and have not obeyed the voyce of my teachers nor inclined mine eare to them that instructed me there will be strong convictions in the bosome of such a finner and conscience will sound in his eares and set upon his spirit those truths of his teachers that formerly have been despised When Pharaoh and the Egyptians were in the red sea and the old world had the flood about its eares what languages did their consciences speak did they not tell them they had had Moses and Noah Prophets and Preachers of righteousnesse and gave no ear to them did they not sting them to death and make them cry out and say O that wee had hearkened to those servants of the living God whilest wicked men are hearing sometimes their consciences are netled and gall'd Act. 5.17 The high Priest and all with him when they heard and saw what was done by the Apostles they were filled with indignation and John 8.59 the Jewes were so vexed at Christ that they took up stones to cast at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserrabatur Super Martyrem Stephanum dentibus colubrinis stridebant quem quasi serpentem in corde habebant Aug. Serm. 6. de sanct and those that heard Stephen Act. 7.54 they were cut to the heart and gnashed on him with their teeth with the Saw of anger malice and envie they were even sawn in sunder and gnashed on him with their teeth and if the Word were so terrible while they had shifts to evade the stroke of it and comforts to allay the power of it what would it be to them at last when all shifts and comforts should fail them Some have confessed their consciences have been so cudgell'd at the hearing of some men as they never were in all their dayes before others that truths have been so darted into them they could not get them out in a week or moneth after they have stuck like arrowes in their livers and have been half-deaths unto them Mortes dimidiatae what will the Word be at last unto rebellious sinners it will arrest them and be most terrible unto them Zach. 1.6 Did not not my words take hold of their fathers it did and will do in these dayes John 12.48 the Word of Christ will judge and condemn sinners be an Anathema Maranatha unto them and they shall know it 8. That the Prophets shall be witnesses at last for or against their hearers they shall know there hath been a Prophet amongst them his person his pains his truths his life his sufferings his death will all come in for witnesses one day every Prophet every Preacher that Christ sends is a witnesse as well as an Officer or a Minister Acts 26.16 I have made thee a Minister and a witnesse all faithfull Ministers are Christs witnesses Act. 1.8 They beare witnesse of Christ and his Doctrine and if wee receive not him and his doctrine they will be Christs witnesses against us when the Lord Christ shall say to a people I have knockt at your dores many yeers together but yee would not open unto me I tendered life and salvation grace and glory in my Gospel and Ordinances but you would none of them you had your Farmes Oxen Wives to take up your thoughts Mammon to serve honour and praise to seek of one another examples of men to follow c. as for mee and my Prophets my Ministers you despised or only gave the hearing and that was all and my charge is not false here are my witnesses What say you to it Speak you Ministers of such a City and such a place What did you not preach many a Sermon shed many a teare swet many a drop make many a prayer for them did yee not earely and late watch for the good of their soules c Yea Lord but they would not receive us they would not believe our report wee made of thee they would not take thy yoke upon them c. wee shook off the dust of our feet against them This will be dreadfull when such witnesse of the Prophets comes in against hearers VER 6. And thou Son of man be not afraid of them be not afraid of their words though bryers and thornes be with thee and thou dost dwell among Scorpions be not afraid of their words nor be dismaid at their looks though they be a rebellious house THe Prophet being struck down with the sight of his glory which sate upon the Throne in the former Chapter is lifted up and comforted by the Spirit in the two first verses and call'd to publique service in the three next and that among a wreched rebellious people In this and the two next Verses the Lord Christ gives him instruction concerning his Office First negatively in the 6th verse Be not afraid of them I have made thee a Prophet and it 's not for a Prophet to feare the face of man Secondly positively in the 7th verse where hee informs him whose words he must speak unto them Thou shalt speak my words unto them it 's not for a Prophet to speak his own words but the words of him that sends him Thirdly both negatively and positively in the 8th verse Be not thou rebellious like the rebellious house they will not heare me submit to my Lawes walk in my wayes they go after their own counsels wils lusts but be not thou like them and then positively open thy mouth and eat that I give thee In the 6th verse you have 1. The Appellation Son of man 2. The Instruction Prohibition or Duty Be not afraid which is often repeated in the Verse 3. The causes and grounds of feare are specified which are divers First the quality of their persons thou maist pretend they are great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes and Nobles but be not afraid Mehem from them The second cause is their words they will reproach thee and seek by evill speeches to discourage thee but Be not thou afraid of their words The third is their looks they will look strangely frown bitterly swell against thee and brow-beat thee Be not dismaid at their looks The fourth is their disposition 1. Metaphorically by Briers Thorns and Scorpions they will scratch and teare sting and kill 2. Literally They are a rebellious house Feare not be not afraid be not dismaid c. These words are four times mention'd in the verse to shew our aptnesse unto fear and to shew the forwardnesse of the Lord Christ
to cure our fear The word dismaid there is no difficulty in the other it comes from a word that signifies to bruise or beat in pieces be not thou so affected with feare as to have thy spirit faint broken sink and discouraged within thee be not dismaid let not thy spirit yeeld at all stand it out shew thy self a man of courage a man of God carrying thy self in thy place befitting the Son of God that put thee in that place The greater difficulty lies in the other words Briers Thorns and Scorpions Briers Sarabim this Hebrew word is no where found in holy Writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except in this place The Rabbies speak of twenty kinds of thorns in Scripture whereof this is one and notes Briers with sharp pricks which do fret and burn in the pricking much like unto a Nettle and therefore Kircker thinks the word here to signifie Nettles the Jewes would be as Nettles unto the Prophet Vrtica ab urendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanientes quasi boves aestro agitati Pertinaciter resistentes Buxt Retractantes Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nettles are stinging burning things The Septuagint expresses it by a word which notes a kinde of madnesse as cattell that are bit with Flies which suck blood and make them run as if they were mad so they should like wild beasts grow cruell and outragious against the Prophet Shindler interprets it rebellious contumacious others refractory drawing back and stubbornly resisting Thorns Sallonim Spina atuleatae sharp pointed thorns Ezek. 28.24 Spina dolorifica a pricking Brier a grieving thorn The Septuag an offence of bitternesse or a bitter offence the word here in our Text is in the Vulgar Subversores subverters because thorns in a mans way do hinder and subvert him therefore Kircker thinks sillon is aculeus qui sternitur from Salal which is properly viam aggesta terra sternere to lay heaps of earth and stones in the way and so here heaps of thorns which may prick and offend passengers There is one word more to open and that is Scorpion Scorpion Ackrabbim it signifies sometimes spinosam herbam a plant that growes in the form of a Scorpion whereof Instruments were made to scourge malefactors 1 King 12.14 Rehoboam would chastise them with Scorpions that is with whips that had hooks in them resembling the clawes and stings of Scorpions it 's also a living creature venemous hurtfull and stinging with its tail Deut. 8.15 God led them through the great and terrible wilderness where were fiery Serpents and Scorpions Mercer thinks the word to be from Guakeb Scorpion à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heel or hoof because this Serpent doth bite those parts and the name Scorpion is from its scattering and throwing its poyson up and down Now the great businesse we have to do is to open unto you who are meant by these Thorns Briers and Scorpions and by these are meant wicked and ungodly men I shall make that out unto you from two places of Scripture Josh 23.13 They shall be scourges in your sides and thorns in your eyes hee speaks of the nations that were wicked and among them and Luke 10.19 Christ tells the seventy they should tread upon Serpents and Scorpions that is wicked men which are like unto those venimous creatures and thrice in Matthew are wicked men call'd a generation of Vipers Matth. 3.7.12.34.23.33 I will shew you 1. Wherein they resemble Thorns 2. Scorpions and then draw some conclusions 1. Ungodly men are like unto Thorns in these respects First they are worthlesse things of little use they serve to make a hedge to stop a gap and that 's all they are not for great use and service and wicked men are worthlesse things Prov. 10.20 The heart of the wicked is little worth the best part of a wicked man his heart is of little or no value his lands may be worth somewhat his shop his clothes his jewels may be of great value but himself is a worthlesse thing Jer. 22.28 Coniah King of Judah because wicked is call'd a despised broken Idoll a vessell wherein is no pleasure an Idoll saith the Apostle is nothing 1 Cor. 8.4 in the world that is a thing of no moment of no use what then is a broken Idoll that 's altogether inconsiderable but may there not be some beauty some ingraving some guilding upon it that may delight No hee is a vessell wherein is no pleasure hee is so far from delighting at all that he is a vessell loathsome to be cast on the dung-hill and trod under foot hence in Dan. Antiochus Epiphanes is call'd a vile person Dan. 11.21 one so little worth as to be scorn'd and rejected as a vile thing and Job speaking of such men tells us they are viler then the earth men to be trod and spit upon as the vilest earth Job 30.8 Secondly they are vexing and grieving things Ezek. 28.24 there is mention made of the pricking brier and grieving thorn and wicked men are full of prickles and grievances Numb 33.55 If you will not drive out the Inhabitants of the land from before you then those you let remain of them shall be pricks in your eyes and thorns in your sides and shall vex you in the land wherein you dwell Wherein lies this grieving and thorny disposition of the wicked 1. In their words and that appeares First in their misconstruing the words and wayes of the godly Matth. 26.61 said the witnesses against Christ this fellow said I am able to destroy the Temple of God and build it in three dayes they mistook Christ who spake of the temple of his body Joh. 2.21 Jer. 26.4.6 Thou shalt say unto them thus saith the Lord If you will not hearken to mee to walk in my law then will I make this house like Shiloh and this City a curse Now in the 9th Verse see how they mistook his words and perverted his meaning Why hast thou prophesied in the name of the Lord saying This house shall be like Shiloh and this City desolate hee had told them it should be so if they did not hearken repent and amend but they left out that and pretend hee had absolutely said this house shall be like Shiloh so many people mistake the Ministers and say they preach damnation when it 's conditionally if they repent not and believe they must then certainly look for damnation 2. In their calumniations they forge lies and falshoods Job 13.4 Job's friends charged him with lies hypocrisie pride c. but he tels them they are forgers of lies you come to comfort mee but you wound mee with your lies and slanders Concinnarunt mendacia Vatablus and David found this Psal 119.69 The proud have forged a lie they trim up lies with shadowes of truth and neat language they have mints to frame their lies curiously in and presses to print their lies withall Nehâ—m 6.6 Sanballat calumniates Nehemiah that zealous and
dismay confound us if wee feare men Jer. 1.17 Be not dismayed at their faces lest I confound thee before them or break thee in pieces Jeremiah saith God If thou dost feare them and betray the truth I have committed to thee I will forsake thee leave thee to the hands malice cruelty and breake thee to pieces before their faces fearefulnesse doth much provoke God hee that sees not sufficiency in God to support him shall find enough to daunt and crnfound him but if wee go on with courage discharge the place and trust committed to us Stellae in nocte lucent in die latent Bern. in Cant. Videbis me plus posse dum torqueor quam ipse dum torques if wee should fall into the hands of wicked men and suffer God will own us let out himself unto us support us sympathize with us deliver us or make us and our sufferings glorious Stars shine in the night they are obscur'd in the day when Vincentius was tormented by the Tyrant hee said Thou shalt see mee more couragious in suffering then thy self in tormenting Some helps against feare 1. Let your feare be exercised about God he is an object fit to be feared all flesh is grasse all nations are a drop of the bucket and the small dust of the ballance Inhabitants of the earth are as a swarm of Flies a troop of Grass-hoppers and shall wee feare these little things the world is nothing unto God there is no greatnesse beside God himself hee hath made the world Nihil magnum nisi magnus Deus Psal 119.120 he hath dried up the Seas hee sends out the mighty winds hee changes times and seasons hee brings Princes to nothing makes Judges vanity hee tumbles nations into hell and can destroy the soul and body eternally him feare saith Christ Luke 12.4 5. not men that can but kill the body but feare him who after the body is dead can kill the soul and cast into hell I say unto you feare him and Isa 8.13 Sanctifie the Lord of Hosts himself and let him be your feare let him be your dread let there be such a frame of spirit in you as becomes the Lord of Hosts sutable to his greatnesse his soveraignty and authority over you and all creatures then you will not feare when the feare of God is strong in your heart then the feare of man ceaseth when the Dictator rul'd at Rome then all other Officers ceased and when this feare of God rules all other feares will be husht and that 's not all if God be sanctified by us hee will be a Sanctuary unto us 2. Set faith a work men in publique place should have their hands at work on earth and their faith in heaven the just live by faith and will not die by feare Hezekiah 2 Chron. 32.7 8. when Senacherib was coming against Jerusalem and troubled the whole land hee set his hands awork to fortifie the City and his faith to fortifie himself Be strong and couragious be not afraid nor dismayed for the King of Assyria and his multitude for there be more with us then be with him with him is an arm of flesh but with us is the Lord our God to help us and to fight our battell here was an army of 185000. to affright him but here was faith in the Lord of Hosts to establish him Heb. 11.27 Moses feared not the wrath of the King for he endured as seeing him who is invisible by faith hee saw the invisible God and that made him hold out against the King though his wrath was hot his looks fierce his words terrible his face cruell Moses knew that what ever hee lost for God he should finde in God Prov. 29.25 The feare of man bringeth a snare but who so putteth his trust in the Lord shall be safe mans feare brings a snare and so death had Moses feared Pharaoh hee had compounded with him and so ruin'd himself and others but hee that puts his trust in the Lord shall be safe The Hebrew is set on high like a bird upon the wing that is out of the reach of every snare and fowler though never so cunning Cardinall Borromaeus being told of great danger from some who lay in wait for him Si Deus mei curam non habet quid vivo said An Deus est in mundo pro nihilo Is God idle in the world and Jahannes Silentiarius being in the like case said If God take not care of mee why do I live 3. Labour for purity and holinesse the most holy men are the least fearing men Paul was of great courage hee had much holinesse 1 Thes 2.10 and when the Viper leapt upon his hand he feared not it could not kill him but he could kill it he shook it into the fire Adam at first no creature could harm him because holy in the lives of the Fathers mention is made of one Abbas Paulus who handled Serpents and Scorpions and cut them in pieces without any hurt and being asked how he came to this condition said If a man be holy all things are subject to him as to Adam before his sin in Paradise if our hearts and consciences be polluted we shall feare if not flie 1 Sam. 18.12 Saul was afraid of David hee had great riches many forces yet feares David a poor man a banished reproach't man and Herod feared John he was a holy man Magnas vires habet pietas Job 17.9 The righous shall hold on his way and he that hath clean hands shall be stronger and stronger Prov. 28.1 The righteous is bold as a Lion a man that is truly and thorowly godly that knowes nothing by himselfe that hath purged out every spot and gotten off all guilt and needs not blush at any thing past or present hee is a Lion hee is a brasse wall nothing shall daunt him but the wicked flie when none pursue Nehemiah was a holy man and hee would not flie but Manasseh a wicked King hides himself among the thornes and Adam runs to the thickets they had prickings without and worse prickles within 4. Value not life too much let us be willing to lay out our lives in Gods service to spend and be spent for God Acts 21.13 Paul said I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus he prized the name of Christ above his life and if wee would prize something above our lives wee should not so over-rate them as through feare of man to lose better things to keep them the Devill tels us skin for skin Job 2.4 and all that a man hath will he give for his life true all to save life but there are some things of more worth than mans life as the glory of God the favour of God the peace of God truth of God the name of Christ c. and wee should so account of them and be ready to sacrifice our lives for them Nehem. 6.11
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
tile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Labenah is a brick or a tile it 's questioned whether one greene or one dryed and if dryed whether in the Sun or fire and whether white or red which I will passe over as not being of any great moment It signifies also any figure that is fouresquare and so any table or thing that may be ingraven upon and because it 's from a roote in Hebrew that is to be white it 's conceiv'd to be a table of chalke or some other whitish stone in the forme of a brick or tile whereon incision might easily be made bricks and tiles are neither white nor easily admit ingravement Pourtray upon it the Citie even Jerusalem That is expresse the picture of it by incision and ingraving in the same it 's more then describing with the pen or pencill The Citie being pictured upon the tile or table he is commanded in the next verse to lay siege to it and so builds a fort casts a mount sets a Camp and battering Rammes against it and hereby shewes what the Chaldeans should shortly doe against Jerusalem A sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word is Daeck and diversly expounded by the learned Rabbi Solomon thinks it to be an Engine to throw stones within the walles which might annoy them The Chaldee renders it Machinas Engines The Vulgar Munitiones Defences for the Souldiers and such as might prevent the flight of adversaries Some other Rabbies think it to be a wooden Tower Libr. 10. out of which they threw stones and weapons to batter the walls and brain the Citizens Vid. Joseph Lib. 10. Antiq. cap. 11. 6. de bel Jud. Vitruvius saith that some of them were 120. cubits high some 60. some lesse and 20 cubits broad at least The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propugnacula Strong holds Block-houses Fortresses and so it agrees with our translation Forts 2 King 25.1 when Nabuchadnezzar came against Jerusalem with his forces they built forts against it Cast a mount against it Solela it 's per enallagen numeri a singular number for a plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast mounts against it The word is from Salal which is to raise up the way aggesta terra when stones turfes and other earth are heaped up together that makes a mount Job 19.12 The Troop is come together and raise up their way against me it 's the same word when they besieged Townes it was their manner to raise mounts before them that they might come without hurt to the walls Set the Camp Or pitch tents against it draw out forces and let them sit downe before the Citie Set battering rammes against it The word Carim signifies rammes living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's put for a warlike instrument which was made with an iron head and hornes like a ramme to batter and break down the walls of Cities it was drawne back by a great number of men and then driven on with violence against the wall and so made breaches in them and hence it had its name because in forme it was like a ramme adversa fronte in muros incurrebat Some understand here the chiefe Leaders in the Armie that like as Rams are the leaders in the flocks so Princes Nobles Generalls Collonells and Captains are leaders in Armies 2 King 11.4.19 The word Captaine there is the same in Hebrew with that here for Rammes and notes the chiefe Leaders but in this place we are to take it for Military instruments which at the command of the chiefe ones were imployed Take thee an iron pan and set it for a wall of iron between thee the city The Hebrew is a pan of iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew by this doth note out the hard-heartednesse of the Jewes they were as iron or brasse inflexible before God others set out by it the great wrath of God against Jerusalem which now was come to that heighth that no sacrifice no prayers or tears could divert or abate Lam. 3.44 Thou hast covered thy self with a cloud that our prayers should not passe thorow This pan stood as a wall between the city and the Prophet a great impediment between God and them so that neither their prayers or miseries should come up to God nor his mercies descend upon them according to that in Isai 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not heare others think it notes out miseries and tortures the Jew should suffer from the King of Babylon when he besieged and took Jerusalem this pan was such an one as they used to frie things in and Jerem. 29.22 it 's said that Ahab and Zedekiah were rosted in the fire by the King of Babylon they suffered hard things they were fried in the pan of afflictions and this sense agrees with that of Jeremiah Chap. 1.13 who saw a seething pot from the North which set out the terrible afflictions Nebuchadnezzar should boile the Jewes in There may be some truth in these severall senses but we may I conceive understand by this iron pan set between the Prophet and the City the firm resolution of Nebuchadnezzar to besiege this city to continue it till hee had obtain'd his design hee would not be moved from it but be as inflexible as iron and as unmovable in it as a setled wall or to go a little higher the resolution of God himself by Nebuchadnezzar to besiege and destroy this city and that without remedy for the Prophet besieging the city acted Gods part and this iron pan sets out his firm purpose to besiege them and his implacable displeasure against them which is also noted in these words Set thy face against it Which as Pradus saith is Severitatis signum gestusque Judicis constantis in decreto Vultus obfirmatus non annuit deprecanti qui nullius auctoritate precibus aut fletibus commoveatur ad veniam and this noted out Gods setting his face against them of which hee told them Jerem. 21.10 I have set my face against this city for evill and not for good saith the Lord it shall be given into the hand of the King of Babylon and he shall burn it with fire This shall be a sign to the house of Israel Here was the end of all that the Jewes at Jerusalem might no longer trust in the lying words of false Prophets which promised safety to them and their city whereupon they decided those were gone into Babylon and insulted over them and likewise that those in captivity with the Prophets might lay aside all thoughts of returning again into their countrey and see it mercy that they were from Jerusalem which was to undergo the greatest wrath of the Lord. Obser 1. The Lord deals with his people not only by his Word but also by signes and types here is a Tile and Jerusalem
siege at Ierusalem That is strengthen harden thy face against them be inexorable and this notes out the obstinacie of the Chaldeans that should besiege them they were a resolute people and would not be wearied out with difficulties or easily hearken to intreaties herein the Prophet takes on him the person of the enemie and shewes hee should be sterne against them Thine arme shall be uncovered Souldiers of old were wont to have their arms naked in fight the pictures of the ancient Warriers and Worthies are so painted Gellius l. 7. c. 12. and P. Africanus upbraided Sulpitius Galbus Quod tunicis uteretur manicatis uti foeminae and some Interpreters say that the Indians and Africans do it to this day they fight with their arms naked here it notes out the readinesse diligence of the Chaldeans whom our Prophet doth personate to execute their resolution and shortly to fight against Ierusalem they would not come with faint hearts or feeble hands but as their faces were set against the citie so their arms were naked and prepared against it not in their bosomes in their pockets not folded up but naked and stretched out readie to do service and so the Vulgar reads the word extentum not uncovered but stretched out which implies the uncovering and more a like phrase to this you have in Isaiah 52.10 The Lord hath made bare his holy arme as servants strip up their sleeves make their arms bare and readie for service so the Lord made bare his arme and put forth his power to do some choyce service for his people In this manner was the Prophet to prophesie unto the people Vers 8. I will lay bands upon thee and thou shalt not turn from one side to another c. Some make the bands reall and take the words in a literall sense but we are to look at all herein as visionall and here is commended the cause of the Chaldeans obstinacie and resolutenesse in this siege and ruine of Ierusalem and that is the authority and command of God he commanded the Prophet to lay siege to Ierusalem to lie on his side till he had ended the dayes of his siege and by the band of his power he held him so to it in the Vision that he could not do otherwise and this typed our the authority and power of God in the King of Babylon towards his souldiers who should hold them so to the siege of Ierusalem that they should not depart till they had accomplished it Their going away to meet the Egyptian army and drive that back was in order to the siege of Ierusalem and these military forces were as bands upon Ierusalem whose condition the Prophet here sustain'd and when the Chaldeans compassed the city about they could not turn aside any way till the firm decree of the Lord was accomplished Observ 1. That God beares with the sins of his people though great a long time and forbeares the punishment due to them three hundred and ninety yeers did he suffer them which marvellously commends to us the patience of Cod they provoked him daily most bitterly and did evill as they could Hos 12.1.14 and Ierem. 3.5 yet God held his peace and his hands for hundreds of yeers and therefore saith in Isa 42.14 I have a long time holden my peace I have been still and refrained my self If God had not power in him to punish his suffering with sinners so long were not so much but God hath power enough to be avenged on all the sinners of the earth he could crush them as a moth in his hand every moment he hates sin with a perfect hatred and yet he bears with notorious sinners with all sinners and sins deferring the punishment of them sometimes a long season so that he is not only patient but longsuffering 1 Pet. 3.20 The longsuffering of God waited in the dayes of Noah while the Ark was a preparing What did it wait for even their repentance Noah preached unto them of the flood warn'd them by preparing of an Ark and God expected they should amend and turn to him and it was an hundred yeers at least he waited upon that generation and now the Lord is long-suffering 2 Pet. 3.9 to us-ward not willing that any should perish but that all should come to repentance if we will not repent of our sin God will repent of his longsuffering his wrath will kindle and we shall perish be inexcusable and have the deeper condemnation for abuse of his longsuffering 2. Though the Lord bear long with sinners yet he forgets not their sins they are in his book sealed up in his bag Iob 14.17 among his treasures Deut. 32.34 it 's a speech borrowed from men that compt up their Money look over their Writings and put them into bags and seal them up that they may be safe and reserved for a long time so God keeps mens sins safe by him and that a long season and then at length when they have forgot them hee unseals the bag and brings them forth and shewes them how their sins have abounded what a treasury of sin they have and what a treasury of wrath he hath Rom. 2.5 God he remembred the defection of Israel which was almost three hundred and ninety yeers before and how ever men think of their sins past God will rub their memories revive their consciences and indict them for old sins Job 13.26 Thou makest mee possesse the iniquities of my youth Job 20.11 His bones are full of the iniquities of his youth Psal 15.7 Remember not the sins of my youth God presented before them their youthfull sins that had been committed many yeers before 2 Sam. 21.1 Saul was dead but his sin was alive there was a triennall famine and for whose sake was it for Saul's and his bloody House because he slew the Gibeonites which was done many yeers before but here God remembers the sin and visits it upon the heads of his sons seven of them suffer for that sin Nab. 1.2 The Lord reserves wrath he doth not presently punish sinners but twenty thirty forty yeers after he reckons with them and powres out the wrath reserved when he hath had the glory of his patience then God visits for old sins Isa 42.4 God had been silent a long time now will I cry like a travelling woman I will destroy and devoure at once patience being ended Gods wrath begins and revives the guilt and sin that hath lain asleep so long Joseph's brethren being in affliction their sins came to mind Gen. 42.21 Wee are verily guilty concerning our brother they had sold him long before above twenty yeers and thought they should never heare of him or their sins in the sale of him but now in a strait God brings that sin to memory sin is not over when it 's acted but may be heard of many yeers after it 's likely now in these afflictive times that many meet with their old sins and they lie hard upon them
pleasure upon sinners Take thee a sharp knife a razor and cause it passe upon thy head and beard the Prophet might not take what instrument hee pleaseth but what Christ appointeth it was he set apart Nebuchadnezzar Nebuzaradan and the Chaldeans to shave Ierusalem and therefore the whole work is given to God Isa 7.20 The Lord shall shave with a razor that is hired by them beyond the river by the King of Assyria the head and the hair of the feet and it shall also consume the beard this is spoken of Senacherib and verified also in Nebuchadnezzar both these were razors in the hand of God by which he shaved the head the Princes and Nobles Counsellors were out off by him The beard the Priests and strong men The feet the common people It 's the Lord appoints and sets instruments on work to afflict Churches and States Amos 3.6 Shall there be evill in a city and the Lord hath not done it there is no razor shaving in a city but the Lord hath set it on work there Micah 1. â—2 evill came down from the Lord to the gate of Ierusalem it came from above and it came to Ierusalem hereupon the Prophet in Chap. 6.9 said to them the Lords voyce cryeth to the city and the men of wisdome shall see thy Name hear yee the rod and who hath appointed it 3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them and that is set out by the razor he had waited much upon them they went on in their sins but now God calls for a razor and that should go to the quick Muscul in Isa Radere non est simpliciter auferre sed sic auferre ut praecedentis status vix ulla supersint vestigia God would not reap them or lop them in those cases the stub and trunk are left but hee would shave them not leave a politique body or Church state that place in Isa 7.20 holds out the truth fully he would spare neither head beard or feet every condition of people the honourable the mean the lowest should be shaven he would not only strip them of their clothes but shave them and take away their native beauty he would fill them with mourning make them a scorne cut off their limbs and destroy their lives there should be no city no Temple no King no Priest no Sabbath no God left them but hath not God shaven them in Germany in Ireland and is he not shaving us now 4. That there is no standing out against God what ever our number or strength is his judgements are irresistible men here are compared to hairs his judgement to a razor can the softest or harshest hair withstand the razor can any one or all the hairs of the head or beard do it no the razor will easily passe through all as a fithe through grasse or corn hairs are weak things razors sharp and strong Pharaoh was the strength of Egypt but God by the red Sea did shave him and many thousands more from off the face of the earth the great men of the world are no more to God then hairs before the razor he cuts off the spirit of Princes Psal 76.12 he challengeth the briers and thorns of the earth Who would set them against me in battell I would go through them I would burn them together Isa 27.4 5. The judgements and proceedings of God with sinners are not rash sine consilio but suâ—â—â—â— judicio he weighs out the hair and proportions suitable judgements unto those that were represented by it the infinite wise God is exact in his proceedings hence you have it in Scripture that God doth weigh actions Psal 1.2 3. the paths of men Isa 26.7 their spirits Prov. 16.2 he examines how they are clog'd with sin and guilt God measured the covetousnesse of Babylon which was exceeding great and he brought answerable judgements upon her Ierem. 51.13 14. God would send Caterpillars to eat up all her wealth Let God deal with Babylon or Sion hee observes a proportion in his judgements Ier. 46.28 speaking of Iacobs seed hee tells them hee will correct them in measure the afflictions of the Church seem great and oft are great yet never are they without measure Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in a great measure 6. There is no escaping of Gods judgements for hard-hearted sinners here are diversity of judgements fire sword dispersion if one did not take then another would overtake them if the fire did not scorch them the sword should cut them off if not that they should be scattered 1 King 19.15 16 17. God bids Elijah anoint Hazael King of Syria Iehu King of Israel and Elisha Prophet in his room and tels him there should be no escaping for sinners if they escaped Hazaels sword they should die by Iehu's if not by his they should by Elisha's not that he used the sword but by his prayers and by his prophecies in Ier. 1.10 he was set over kingdomes to root out pull down and to destroy many escape the swords of Princes and are smitten by the swords of Prophets Let not sinners think to delude God he will meet with them one way one time or other Amos 9.1 2 3. God comes there in judgement he stands upon the altar and bids them smite the lintell of the dore that the posts may shake this was spoken of Ierusalem not of Dan and Bethel God would not at all appear there and what followes God would destroy them there would be fleeing presently and what saith hee Hee that fleeth shall not flee away and hee that escapeth of them shall not be delivered let them dig to hell climb up to heaven hide themselves in Carmel in the botome of the Sea God will follow them find them out and make them smart if enemies should carry them away and shew favour to them God will send a sword and it shall slay them vers 4. See Amo. 2.13 14 15 16. nothing will priviledge not speed strength courage bow horse these are good but in time of judgement they will not secure not a great house though of stone Amos 3.15 not gods of gold and silver Isai 2.20 21. not heaps of such treasure Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord not horns of the Altar 1 King 2.28 30.31 not prayer Jer. 11.14 not fasting and sacrifice Ier. 14.12 7. That in great judgements and generall destructions God of his infinite mercy spares some few Ezekiel must take a few and bind up in his skirts all must not be destroyed the fire and sword devoureth many but the dispersion preserved some and some few are left in Iudah God is just and yet when hee is in the way of his judgements he forgets
not mercy a little of the hair shall be preserved when the rest goes to the fire sword and wind when all flesh had corrupted their wayes a generall flood was brought in Noah and his family were saved when Sodom was burnt with fire and brimstone Lot was bound up in the skirt of God when Athaliah slew all the seed royall Ioash was hid and escaped that treachery that butchery 2 King 11.1 2. No storm sinks all ships no plague famine war eat up all particulars God will have a number exempt Isa 1.9 God left them a small remnant a few clusters after the Vintage when the cities were to be laid waste the houses unpeopled a great forsaking to be in the midst of the land Isa 6.11 12. in the 13th verse it 's said but yet in it shall be a tenth God would spare a number though small he is mercifull hath tender bowels remembers his covenant his name and therefore in his hottest wrath shewes some mercy this made Ieremiah say Lam. 3.22 It is of the Lords mercies that we are not consumed he and some few more were hid from the common calamities they met with mercy in the midst of fire and sword this made Habakkuk pray Hab. 3.2 In wrath remember mercy 8. That the paucity preserved in common calamities are not all precious truly godly here was hair bound up in the skirt kept from fire sword destruction yet some of that hair of that number must be thrown into another fire reprobates for the present escape as well as elect vessels some choyce ones may be cut off and some vile ones may be kept In the flood all were not naught that were destroyed nor all good that were saved there was a wicked Cham in the Ark and Lots daughters that escaped the fire of Sodom were none of the best that fire had not purged out their lust and those were set at liberty from the brick and clay of Egypt afterward were destroyed for their unbelief Iud. 5. they were patient in their bondage preserved in the red Sea tempted God murmured in the wildernesse and there were destroyed of Serpents 1 Cor. 10.9 they were murmurers fornicators Idolaters unbelievers that God delivered from the tyrannie of Pharaoh and after perished by the stroke of God In a storm Cedars and Oaks are smitten when bushes and briers are spared and yet after they are cut up and cast into the fire Sinners may escape present wrath but there is wrath to come Luke 3.7 9. God may take occasion from the sin of some to bring in judgement upon all he must take of the remnant preserved and throw into the fire and out of that fire went forth fire into all the House of Israel Shechem ravisheth Dinah from thence the Lord took occasion to bring the sword by Iacobs sons upon the Shechemites who slew their males spoyled the city and took their sons and daughters captives Gen. 34. Davids sin in numbering the people and God sent in a plague amongst them for his sin which slew 70000. of them 2 Sam. 24. The people were not innocent if so God would not have destroyed them they were defiled with the contagion of his sin or under the guilt of others God may let in a judgement into a family city kingdom upon the sin of some one or few and when it 's in it may extend to all or most in them when one house is on fire all the rest are in danger that are neer and oft times do suffer Hanuns discourtesie to Davids messengers his sin against the law of nations provoked God and cost the Ammonites and Syrians dear for God stirred up Davids spirit who warred upon them and slew many thousands of them 2 Sam. 10. VER 5 6. Thus saith the Lord God This is Ierusalem I have set it in the midst of the nations and countries that are round about her 6. And shee hath changed my judgements into wickednesse more then the nations and my Statutes more then the countries that are round about her for they have refused my judgements and my Statutes they have not walked in them c. IN the ensuing part of the Chapter is the explanation of the types and in this explanation you have First the subject or head to be shaven opened unto you and that 's Jerusalem vers 5. Secondly Gods dealing with Ierusalem in the same verse Thirdly the motives that made him proceed in such a judiciall way verse 6 7. Fourthly Threatning of judgements answerable to the types from the 8. verse to the end This is Ierusalem It was not Ierusalem literally but represented Ierusalem it was a sign of the city that was to be shaven This head to be shaven is here by the Lords own mouth pronounced to be Ierusalem which was not only the head city of Iudah but of the whole world Things and persons that are eminent among others are call'd the heads or chief of them 1 Sam. 15.21 they took the chief or head of the things should have been destroyed and Chap. 9.22 Hee made them sit in the chiefest place and for persons Deut. 1.15 I took the chief of the Tribes that is the heads of them Psal 110.6 the heads over divers countries and so here Ierusalem was the head and principall of all other cities built upon mount Sion and had the Temple the Prophets the true worship and presence of God so Ierusalem as the head gave light influence and motion to the whole body the Law shall go forth of Sion and the word of the Lord from Ierusalem Isa 2.3 from thence all parts of the body had instruction and direction I have set thee in the midst of the nations and countries round about These words have occasioned some to think that Ierusalem was the heart and center of the earth lying in the midst of it on the South was Africa on the North Scythia Armenia and Pontus on the East Asia and on the West Europe and with these great parts of the world it was compassed about Hence the Spirit of God also affirms it to be in the midst of the earth Psal 74.12 and Ezek. 38.12 And infinite wisdome appeared in it that so the sound of Law and Gospel might disperse the better into all parts of the world But this opinion must not be taken in a Mathematicall sense as if it were so in the midst of the earth as that all other parts should be equidistant from it in their extremes as the line from the center for so it will hardly admit of truth some quarters of the world being of larger extent then others In the midst of the nations and countries we need not to extend to the whole world but only to those that were neighbouring thereunto or if we will have an eye to all nations and countries of the earth we must expound in the midst among or in and the sense then is safe I have set thee in or among the nations as head and chief thus
the phrase is used oft in Scripture Psal 101.7 He that worketh deceit shall not dwell within my house the Hebrew is in the midst of my house so Gen. 18.24 if there be fifty righteous in the midst of the city that is in the city and Ezek. 1.1 as I was among the captives the Hebrew word is in the midst of them so that it frequently signifies in or among And so in this verse we may take it or thus thou hast chief nations and cities about thee very rich and noble as Asia minor Egypt Babylon c. and I have set thee chief in the midst of these chief ones thy prerogatives exceed theirs and what ever they can pretend unto thou canst pretend to more are they fruitfull rich honourable populous strong thou goest beyond them even in all these I have set thee in the midst of them that they may all behold thy beauty and excellencies Heathens call'd this city famous and chief of the Eastern cities well fortified c. The Psalmist sets it our best Psal 48. and 87. where are many Eulogies of it as The city of God The mountain of his holinesse The joy of the whole earth The city of the great King that kings saw and marvelled at Founded in the mountains Loved of God in a speciall manner Glorious things were spoken thereof and that which is above the rest God was known in her palaces not in the palaces of other cities and known for a refuge Ierusalem was exalted and priviledged above all cities and nations and set on an high hill that so the truth and worship of the true God might have been held forth to all round about her but Ierusalem was ingratefull she honoured not that God had so honoured her and therefore being set in the midst of the nations is brought in here not for Ierusalems praise but for a reproach and aggravation of her ingratitude This ingratitude is illustrated in the 6th verse two wayes 1. God gave them his judgements and they changed them into wickednesse 2. They did it more then the nations and countries about them Changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is from Hemir and it 's feminine noting Ierusalems act which had caused Gods judgements to be changed she made a great and through change the word signifies commutare permutare to exchange one thing for another and to do it throughly Ier. 2.11 My people have changed their glory for that which doth not profit a great change they had made in exchanging glory for improfitables My judgements The word mishphat notes Commands Precepts Lawes Rules Wayes of God and his worship these had Ierusalem changed especially the Rites and Ordinances of his worship so the word is taken Psal 81.5 the blowing of the trumpet in the new moon was a mishphat a Rite an Ordinance due to the God of Iacob The word Statutes is much of the same nature noting Rules Decrees and Ordinances about the worship of God See Ainsw on Psal 2.7 and Leigh in his Critica sacra of the word chock it 's mentioned in the 119. Psal 22 times and notes the constancie of divine Decrees and Lawes and therefore is applyed to the heavens and waters which keep their place and course unchangeably Psal 148.6 Into wickednesse This is a high expression I think not in the whole Scripture again Ezek. 7.11 Violence is risen up into a rod of wickednesse it 's far short of this you have in Rom. 1.23.25 expressions suitable to this they changed the glory of the incorruptible God into an Image and the truth of God into a lie and so in Jude Finxerunt novos cultus suo arbitrio ac novas leges The graec of God into wantonnesse vers 4. And Jerusalem changed Gods judgements which are his glory his truth his grace into wickednesse the inventions superstitions ceremonies lawes worship Idols of the Gentiles were taken in set up countenanced and Gods Judgements Statutes and worship thrust out laid aside This they did more then the nations and countries round about them they dealt worse with God then Heathens and wherein was that in the refusall of him and his wayes for they have refused my Judgements and my Statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word to refuse notes not a bare refusall but a rejecting and that with disdain Hos 4.6 they rejected knowledge and loathed the means of grace they dealt with Gods Ordinances and Worship contumeliously Prov. 3.11 The word is expressed by despising they made no account of Gods Statutes and Judgements and so despised and rejected them they did neither for their worship nor their lives regard his will Jerusalem having Gods Statutes should have so prized them stuck to and practised them that thereby she might have drawn the Gentiles round about her to knowledge and worship of the true God but she sinned more then the Gentiles and justified them in their wickednesse they sinned not out of ignorance and weaknesse but wilfully maliciously Observ 1. That the Lord gives to the sign the name of the thing signified this is Jerusalem it was only a sign and not Jerusalem it self yet God was pleased to call it so and the Scripture doth frequently speak in that manner Gen. 41.26 the seven good kine are seven yeers and the seven good ears are seven yeers they were not the yeers though so call'd but signes of yeers 1 Cor. 10.4 that rock was Christ a sign of Christ not Christ himself and Chap. 11.24 This is my body not his flesh and blood as Papists would have it but a sign of it 2. It is an honour for cities to be the head and chief of the regions where they are especially where the covenant truth and Church of God is in them Jerusalem was the head and God had made good his promise in Deut. 28.13 The Lord shall make thee the head and not the tail thou shalt be above only and shalt not be beneath if that thou hearken unto the commandments of the Lord thy God the way for cities to be honourable only above and alwayes above is to hearken unto God to cleave close to his wayes to exalt him in his worship but if they will go aside from his Word and Worship God will shave them their honour shall quickly be laid in the dust they shall be made the tail in stead of the head ver 43. The stranger that is within thee shall get above thee very high and thou shalt come down very low and vers 44. He shall be the head and thou shalt be the tail and this you may see fufilled Lam. 1.5 Her adversaries are the chief the Babylonians had shaved Jerusalem and brought her low which made Jeremiah say How doth the city sit solitary that was full of people how is shee become a widow that was great among the nations and Princess among the Provinces how is shee become tributary vers 1. 3. The Lord sets his Church and people among
the wicked and that for speciall ends I have set thee in the midst of the nations and God had peculiar ends in it The nations and countrey about was full of ignorance Idolatry and prophaneness God recorded his name at Jerusalem set his worship there and them in the midst of the nations that they might make known the true God the true Religion the true way of Worship that they might by their holy lives win those that were without bring them in to serve the God of Israel and had the Jewes been consciencious of their wayes faithfull and spirituall in their worship they might have prevail'd much with the nations to have turned from their Idols and other sins to the living God at least have convinc'd them of the evill of their own wayes and the excellencie of Gods wayes Therefore Moses used this Argument to perswade the Jewes to keep Gods Statutes Deut. 4.6 Keep and do them saith he for this is your wisdome and understanding in the sight of the nations which shall bear all those statutes and say Surely this great nation is a wise and understanding people Examples of ciâ—â—es and nations are convincing and perswasive Orators if they be â—â—lly â—eakons on a hill whose light extends far great cities have influence into all the counties and countreys round about they came from all places to Jerusalem from Sheba 1 King 10.1 from Ethiopiae Acts 8.27 from Parthia Mosopotamia Lybia Rome and many other parts Acts 2.9 10. and what they saw and heard at Jerusalem that fastned upon them What is done in great cities is much observed and goes forth to the ends of the earth Rev. 17.5 Babylon the Mother of Harlots and abominations of the earth 4. Ingratitude is a sin that provokes heaven it self it caused God the giver to upbraid Jerusalem the receiver I set thee in the midst of the nations I made thee the head put honour upon thee call'd thee my city was thy defence glory strength I gave thee my Judgements and Statutes and what hast thou done corrupted thy self corrupted the nation changed my judgements into wickednesse and rejected them this troubled the Lord greatly in all ages Deut. 32.6 Do you thus requite the Lord Oh foolish people and unwise is not he thy father that hath bought thee hath hee not made thee c. and notwithstanding all that God had done for them and was to them yet they corrupted bespotted themselves dealt perversly and crookedly with God so Isai 1.2 Heare O heavens and give eare O earth I have brought up children and they have rebelled against mee Oxen and Asses were more respective of their owners then they were of their God and therefore God upbraids them with it God had done much for that people his Law Prophets Temple Worship Miracles choycest blessings of heaven and earth were for them and yet they were ingratefull therefore God calls heaven and earth to witnesse against them how unreasonable they were in their carriage towards the Lord so in Jer. 2.12 he puts it higher Be astonished O yee heavens at this be horribly afraide very desolate and why should there be such a change in the heavens because Gods people had made a dreadfull change on earth God had been a fountain of living waters unto them fill'd them with comforts of all sorts made them green and flourishing and now they had forsaken him for puddle and broken cisterns of their own ingratitude troubles heaven and earth Bernard saith mans ingratitude troubled Christ more then his crosse nails whippings reproaches yea his death for Christ to become man to suffer all for man and he to be unthankfull this pierced him to the heart most and when God doth much for kingdomes and cities and they prove ingratefull it puts God into an upbraiding way Isa 5.4 I did so and so for my Vineyard Oh what could have been done more I will take away the hedge thereof and it shall be eaten up trod downe laid waste it shall have briers and no rain shall fall upon it 5. Those have the name and face of Gods people may become worse then Heathens Jerusalem changed Gods Statutes into wickednesse that was ill but she did it more then the nations which was exceeding ill hence you find Ezek. 16.46 47 48. that the sins of Jerusalem exceeded the Samaritans and Sodomites Thou hast not walked after their wayes nor done after their abominations but as if that were a very little thing thou wast corrupted more then they in all thy wayes their sins were inconsiderable to Jerusalems and because Sodoms sins being so great notorious as that they fetched fire from heaven and God could forbear them no longer it would hardly be received that Jerusalems sins were worse then Sodoms the Lord swears to it As I live saith the Lord God Sodom and her daughters have not done as thou and thy daughters have done the nations and countreys about never sinned so desperately against God as those professed his name and went for his people and you have the sentence of heaven for it Jer. 2.10.11 Passe over the Iles of Shittim and see send unto Kedar and consider diligently and see if there be such a thing hath a nation changed their gods which are yet no gods but my people hath changed their Glory for that which doth not profit the turpitude of their fact is fully set out it was such as could not be parallel'd among Heathens inquiry was made the report given in that the Gentiles changed not their gods they would not alter their lawes and worship they had from men but the Jewes parted with their glory when they would not part with their shame they let go their Religion which was divine Hos 9.10 and without any just cause changed Gods judgements and statutes into wickednesse into that which neither did nor could profit they were changelings chopt away heaven for earth God for Idols and his worship for mens inventions this made the Lord say of them Jer. 3.5 Behold thou hast spoken and done evill things as thou couldest What could they do worse then let the infinite glorious wise most holy and blessed God go for Idols and Idolatrous worship when the heathens would not let their gods goe that were of base and corruptible materialls made by the hands and art of men that could neither see heare or help them What could Manasses doe worse then he did 2 King 21.11 VER 7 8. Therefore thus saith the Lord God Because you multiplyed more then the Nations that are round about you and have not walked in my Statutes neither have kept my Judgements neither have done according to the judgements of the Nations that are round about you 8. Therefore thus saith the Lord Behold I even I am against thee and will execute judgements in the midst of thee in the sight of the Nations c. THe 7th verse is of the nature of the sixt and hath in it motives unto God to proceed in judgement
they should finde it so 3. Vehementiam To set out the intensivenesse of God in this thing he was serious and reall his heart was in it he was not words but weight I even I c. That so they might be the more affected The Vulgar reads it to thee in stead of against thee the Hebrew beares both and the sense abides the same I even I to thee that is coming to thee with my judgements I am hastning towards thee for thy ruine and destruction and so coming to Jerusalem is being against it That phrase in Levit. 26.24 of walking contrary to them and punishing them is the expository of this here God would come to them come against them and destroy them and this should be not in a private way but in the sight of the Nations it 's a sad thing to have God secretly out with one much worse to have him an open enemy as God professes he would be unto them all should see his dealings with them Judgements Here it 's not taken as in the 6. and 7. verse but notes wrath vengeance and punishment to be inflicted upon evill doers it 's the same word in the Hebrew that notes lawes and punishments and both are call'd judgements being from the infinite wisdome counsell and judgement of God Observ 1. That it's God is the great Agent in all Judgements befall Cities and Kingdomes Nebuchadnezzar Nebuzaradan and many thousand fierce bloudy Souldiers came against Jerusalem but God was in them acted and ordered them they were the rod and staffe in his hand with which he beate Jerusalem the Axe with which he hewed them the razor wherewith he shaved them and might have said It 's not wee but your God is against you he hath commanded us to come forth to plunder your Countrey to besiege take and burne your Citie though you yeelded not obedience to his commands to prevent the judgement yet wee must and will to execute the judgement appointed by him sufferers are apt to look at the next and second causes not at God but Armies plagues famines what ever judgements are extant they are in Gods hand he is the principall actor in them 2 Chron. 12.7 God calls the wrath his wrath and Shishach was to powre out upon Jerusalem Shishach was the vial God put in the wrath and powred it out at his pleasure Amos 4.6.10 God tells them it was he gave them cleannesse of teeth and sent the pestilence and it 's he breaks out like fire in the house of Joseph Chap. 5.6 and Isa 63.10 he fought against them it was God in their enemies did it 2. It 's a dreadfull thing to have God against a Citie or Kingdome Behold I even I am against you I that have loved you so dearly that have done so much for you that have been a friend a father a husband a deliverer a counsellor a God of salvation even I am against you The word Behold imports so much where that is prefixt usually some great strange and dreadfull thing follows and so here could a greater stranger or more dreadfull thing befall Gods people then to have God against them 1. All in God is against them all his attributes his wisdome holinesse mercy justice patience power c. working for their ruine Jer. 18.11 Behold saith the Lord I frame evill against you and devise a device against you Gods head and hand was at work against them and so in Micah 2.3 Behold against this family doe I devise an evill it was ill with the family of Jacob when God set his thoughts a work to devise judgements for them The infinite wise and powerfull God when he is once against a people improves his attributes for their ruine hence you have it in the Word that Gods face is against the wicked Psal 34.16 and set against them Levit. 26.17 and so his hand is against them Lam. 3.3 2. All from God as 1. All the creatures When the King himself is out with any all his officers and servants frowne also Angels are against a people when God is against them When two States fall out they call away their Embassadours and God calls away his Angels when he is wrath with a Nation and because their Lord and Master is wronged by that Nation they take part with him against it and stand ready to execute his judgements upon it when Christ was injuriously dealt withall Peter drew in his Masters behalfe presently when God was against Egypt the destroying Angel was quickly felt there Not onely Angels but all inferior creatures act answerably unto their Lord when he moves against a people they doe it also the starres fought against Sisera Judg. 5.20 the waters against Pharaoh Exod. 14.26 the earth against Corah Dathan and Abiram Num. 16.32 fiery Serpents stung the Israelites Numb 21.6 see Levit. 26.22 Ezek. 34.28 Chap. 14.15 Wilde beasts God would send amidst them and he did it 2 King 17.24 25. there were Lions and 2 King 2.24 there were Beares which did devoure Herod was eaten up by wormes Pherecydes with vermine Plinie tells that in Spaine they were constrain'd to forsake their Cities because undermin'd with Conies one in Thessal with Moules and in France many Townes were left because annoyed with Frogges Locusts Mice and Waspes God is the Lord of Hosts and can quickly muster up an Armie of the creatures against his enemies 2. All Ordinances the Word is the favour of death 2 Cor. 2.16 the Gospel is hid to them Chap. 4.3 Prayer and fasting witnesse against them Isa 58.5 Zach. 7.5 Passeover Circumcision Sacrifices Temple Sabbaths New Moones c. did them no good but encreased their woes Isa 1.11 12 13 14 15. and Chap. 6.9 10 11. Heare yee indeed but understand not and see yee indeed but perceive not Make the heart of this people fat their eares heavie shut their eyes lest they should see heare understand he converted and healed And why thus God was against them he would wast their Cities and make their Land desolate God was against the Jewes his purpose was to root them out and what did Christ his glorious Gospel and treasures of it profit them as Ahab said of Micaiah 1 King 22.8 he prophecied no good unto us so these prov'd no wayes good unto them 3. God â—ets a people he is against against it selfe he divides them Ephraim is against Mâ—nasseb and Manasseh against Ephraim and both against Judah Isa 9.21 When people will divide from God God will multiply their divisions he can and doth mingle a perverse spirit in the midst of a people he is against Isa 19.14 there shall be no agreement but in the ruine of one another Ver. 2. I will set the Egyptians against the Egyptians and they shall fight Brother Neighbour Citie Kingdome each against another 4. All miseries plagues judgements curses break in quickly upon that people Levit. 26. When God is in march against a people he will appoint over them terrors consumptions burning agues
is abominations Idols are meer abominations Milchom was the abomination of the Amorites Chemosh of Moab and Molech of Ammon 1 King 11.5 7. Idols make nations abominations to God and man they are a shame Hos 9.10 an accursed thing Deut. 7.26 such abominations as these mentioned and others they were guilty of Vers 10. Therefore the fathers shall eat the sons in the midst of c. Here the dreadfulnesse of Gods judgements are in part expressed fathers should eat their sons and sons their fathers not as Pradus would have it they eat the food of one another that should have preserved life and so became the death of each other It was a reall eating Laâ— 4.10 The pitifull women have sodden their own children they were their meat and may it be thought their hungry husbands shared not with them in those Viands what was threatened was made good and certainly the fathers did eat their own children at that time and the children the parents If tender mothers did this much more fathers Qui solent esse seneriores in filios so extreme was the famine that it made them do acts against piety honesty humanity light of nature necessity breaks all bands in the Samaritan famine they did eat their children 2 King 6.29 you may read a lamentable discourse of a mother killing and eating her child for hunger in Joseph l. 7. bel Judaic c. 8. when Titus besieged Jerusalem it was Mary the daughter of Eleazar a noble woman she boiled one part and kept the other some smelling flesh asked What was done she tells the fact and attoniti recesserunt they went away amazed In Honorius time there was such a famine at Rome that there was a publike cry Pone pretium humana carnis set the price of mans flesh Observ 1. When God is become an enemy to a people hee doth unheard of things such severity is in his judgements as is not ordinary their abominations had made the Lord against them and therefore would do as he had not done send a sharper sword and famine then ever Lev. 26.30 31 32. My soul shall abhorre you and I will make your cities waste bring your Sanctuaries and land into desolation and your enemies that dwell therein shall be astonished at it they shall wonder at the severity of God towards his people and not only inmates but forrainers shall wonder Jer. 19.3 Behold I will bring evill upon this place the which whosoever heareth his ear shal tingle and Jerem. 22.8 9. nations shall say Wherefore hath the Lord done thus unto this great city Then they shall answer Because they have forsaken the Covenant of the Lord their God c. Gods judgements would be so hard and heavie that the nations should marvell and be unsatisfied at them till they should heare how they had dealt with God Hath not God of late been against Germany and executed extraordinary judgements there such as cause astonishment have not mens eyes been twisted out with cords their skins flead off alive their faces plain'd with chesils their noses and ears cut off to make hatbands Lament of Germany their mouths gagg'd pisse filthy liquids powred down Have not men been hung up by the hands in the smoak put into hot ovens rosted with straw fires have not Divines been cut in pieces and their limbs thrown to dogs have not many fed and liv'd upon the flesh of dead men and women eaten their own children kill'd one another for relief against hunger strange judgments God brought upon Germany and as strange upon Ireland hath it not been the land of Gods ire and the people the generation of his wrath and felt more for so short a time then Germany or other nations have not women with childe been ravish'd then ript open the bed of conception viewed the child taken out and thrown into the fire have not the Protestant Ministers been stript bound to trees or posts their wives and daughters ravished before their faces then hang'd up before them so ravished cut down half dead quartered and dismembred have not many been turn'd out naked forc'd into waters famished to death under hedges some have been mortally wounded their bellies ript bowels let out and left upon dunghils that they might not be soon out of their misery VER 11. Wherefore as I live saith the Lord God surely because thou hast defiled my Sanctuary with all thy detestable things and with all thine abominations therefore will I also diminish thee neither shall mine eye spare neither will I have any pity IN this verse are two farther aggravations of Jerusalems judgements and the cause of them The first aggravation is the inevitablenesse of them surely I will diminish thee and that confirmed by an oath as I live saith the Lord I 'll do it The second is the disposition of God punishing them and that is dreadfull hee will neither spare nor pity them and then the cause is their defilement of his Sanctuary with their detestable things and abominations As I live It 's the form of an oath and is much used in the old Testament as in Zeph. 2.9 Jer. 46.18.22.24 Isai 49.18 Deut. 32.40 Numb 14.21.28 but it 's more in our Prophet then in all the Scripture besides fourteen times I find it men are hardly perswaded to believe God in his way of judgements and therefore being in that way in this Prophecie he swears oft You have this oath Chap. 14.16 18.16.48.17.19.18.3.20.3.31.33.33.11.27.34.8.35.6.11 It 's a weighty oath and imports that which followes it is not comminatory but absolute without evasion without revocation as sure as I live and am God it shall be done Psal 110.4 The Lord hath sworn and will not repent a thing is ratified and cannot be altered when it 's confirmed by an oath which is an immutable thing Hebr. 6. Let mee not live let me not be God if I do not diminish you but be as an Idoll god without sense understanding or life the sign of an oath anciently was the lifting up the hand to heaven and this is given to God when he swears also Deut. 32.40 I lift up my hand to heaven and say I live for ever This way of swearing hath lately been renewed at our taking the Covenant and is to be wished that it may be used when there is just occasion of swearing rather then laying the hand upon a book and kissing it afterwards such a way of taking an oath the Scripture holds not out and the lawfulnesse thereof is questioned by many Thou hast defiled my Sanctuary The word Mikdash notes sometimes a holy place for refuge and referres to God himself Isa 8.14 Hee shall be for a Sanctuary here it notes the Temble the place of Gods worship from Kadash to separate and consecrate to divine use the Sanctuary or Temple was consecrate Schindl ad doctrinam ad precationem ad cultum divinum it was only for holy uses some divide the Temple into the porch Weems palace
breaches of England let them be instructions unto us Let us all say with Isaiah 26.8 9. In the way of thy judgements O Lord have we waited for thee the desire of our souls is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgments are in the earth the inhabitants of the world will learn righteousnesse Heathen inhabitants will do it and shall not Christians it's seasonable wisdome to learn by the blows of others An astonishment Not for stupifying and hardening which sometimes is the end and fruit of judgements but for admiration God would so deal with Jerusalem and her inhabitants that the nations round about should be astonished at his dealings God would make them an astonishment an hissing and a perpetuall desolation Jer. 25.9 yea the plagues of the city should be such that every one that passeth by should be astonished and hisse Jer. 19.9 yea many nations should say Wherfore hath the Lord done thus to this great city Jer. 22.8 Deut. 29.22 23 24. God saith The plagues of that land should be such as that it should be like Sodom and Gomorrah so great so strange that all nations should say Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger God might have done thus with this great city with this pleasant land but he hath spared us and we have cause to be as much astonished at his mercies as they were at his judgements Let us fear reform lest our sweet mercies be turn'd into astonishing judgements When I shall execute judgement in thee in anger and fury and furious rebukes There is mention of executing judgement in the 8th and 10th verses and here in this verse with addition of anger fury and furious rebukes the Prophet may seem too repetitious and verbous but it 's otherwise repetitions of the same thing serve to confirm the truth of the matter to shew the speed of the event and to excite the minds of those the things concern all which fall in here the Prophet prophesying against the Jews at Jerusalem their city state and threatning destruction to all himself keeping in Babylon conceived that they would not believe what he said and fear what he threatned neither affected with what he delivered to prevent these evils he repeats the thing oft and strengthens it with variety of words that so his doctrine might be the more weighty the sooner believed they awakened and the judgement that was at hand feared In furious rebukes The Hebrew is in rebukes of heat Pradus observes that jacach notes rebuking before witnesse and God would do it before the nations and these rebukes were not to cure but to destroy I the Lord have spoken Lest they might think the Prophet and his Prophecy might die together and come to nothing the Lord tels them it was himself spake and that the Prophecy should take place what ever became of the Prophet because it was from him who was the living God and would see it fulfill'd at Jerusalem though uttered in Babylon VER 16. When I shall send upon them the evill arrow of famine which shall be for their destruction and which I will send to destroy you and I will increase the famine upon you and break your staffe of bread I Have spoken of famine and breaking the staffe of bread in Chap. 4.16 Only I shal open unto you that expression The arrows of famine they are either the arrows that bring famine or the arrows that famine brings The arrows that bring famine are great droughts Palmer-worms Locusts Canker-worms Caterpillers thunder lightning winds storms immoderate rains great hails long frosts murrains transportations of commodities monopolizing hoording up of creatures wars c. many of these are shot down from heaven by God and all are sent from God and cause famine and they are call'd arrows for that they do to the corn cattell fruits and State where they are what arrows do to the bodies of man or beast wound disquiet consume hence when mention was made of a famine in Habakkuks dayes Ch. 3.11 the Lord is said to march through the land in indignation ver 12. and his bow to be made quite naked then did God shoot amongst them the arrows of famine The arrows famine brings are leanness faintness sickness loathsomeness frettings fears of death longings for death gnawings of the stomach pinching of the wind got into the bowels eating of their own flesh thirsting and burning heat c. these are arrows that famine brings and kill like arrows shot into the liver which wounding deeply pain greatly and kill quickly and in this sense I rather take it here because the judgement spoken of concerning the Jews who were to be besieged if it be taken in the other sense it would have been a judgement to the besiegers who lay in the field and were not so well fortified against those arrows as they within it is therefore meant of the arrows famine brought upon them chiefly not excluding the arrows brought that famine namely war and these arrows were prepared in Moses dayes Deut. 32.23 I will heap mischief upon them I will spend mine arrows upon them and what arrows They shall be burnt with hunger and devoured with burning coals and with bitter destruction vers 24. Famine is like a multitude of hot coals in a mans bowels and bones that cause grievous pain even bitter destruction and therefore they are call'd here the evill arrows of famine because they bring many evils and at last a miserable death this Jeremiah acknowledges made good Lam. 3.12 13. speaking in the person of the Church and State Hee hath bent his bow and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins VER 17. So will I send upon you famine and evill beasts and they shall bereave thee and pestilence and blood shall pass through thee and I will bring the sword upon thee I the Lord have spoken it HEre is a repetition of the former judgment only one is new that is evill beasts some would have it meant of the Chaldeans that were like evill beasts that with their horns teeth heels hoofs should tosse gore rend and devoure them others understand it literally for evill and wilde beasts Lions Bears c. which were threatned Deut. 32.24 I will send the teeth of beasts upon them with the poison of the Serpents of the dust Lev. 26.22 I will send wild beasts which shall rob you of your children destroy your cattel make you few in number and your high way desolate see the truth of it 2 King 17.25 Lions were sent that slew them they feared not God But this was past and our Prophet speaks of that was to come Know then that as God sent Lions to destroy them there so he could send Lions to destroy