contritio aedificemus igitur domus and so Vatablus onely igitur he leaves out Contrition destruction is not near let us therefore build houses this interpretation we condemn not Montanus goeth that way The Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes contritio in the margent Nonne neviter aedificatae sunt domus are not houses lately or newly built The Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not near to build houses here is an infinitive put for an imperative to build for let us build or let houses be built It is not near what is not near the desolation threatned that they said was not near Jer. had told them of the Lords wrath and that a sore captivity was at hand and because God had forbade him to marry and beget children because they should be destroyed as you have it Jer. 16.2 3. Thou shalt not take thee a wife neither shalt thou have sonnes or daughters in this place For thus saith the Lord concerning the sonnes and concerning the daughters that are born in this place and concerning their mothers that bare them and concerning their fathers that begat them in this land they shall dye of grievous deaths they shall not be lamented neither shall they be buried but they shall be as dung upon the face of the earth and they shall be consumed by the sword and by famine and their carkasses shall be meat for the fowls of heaven and for the beasts of the earth These sad tidings had Jeremy made known as being given not only for himselfe but others and hereupon he writ to the captives in Babylon that they should build houses plant gardens Non prope est construantur domus Castal Procul absunt qua minantur vates Idem take wives to themselves and sonnes that they might encrease and not diminish as they were like to doe at Jerusalem Jer. 29.5 6. Because of these things the people were full of feares refused to build and plant hereupon these Princes of the people counselled things contrary to God and the Prophet and said it is not neare what Jeremie threatens or any other Prophet those things they speak of are far off according to that in Ezek. 12.22 The dayes are prolonged and every vision faileth And v. 27. Hee prophecieth of the times that are afar off therefore fall a building plant multiply and increase there is no such danger as you dream of Some carries iâ— thus houses are not to be built in nearnesse to the City and so make it military counsell as if these Princes would not have any Suburbs or neighbouring villages which might advantage the enemy if hee should come and take them and so shut up the City therefore they conceive these words import thus much houses are not to be built neare that is they are to be pull'd downe and the rubbish removed This Citie is the cauldron and we be the flesh These words have their difficulty in them If you take the last sense of the former words then you may understand these thus wee are threatned to be boil'd in the siege of this City by the Chaldeans as flesh is boil'd in a cauldron but we will take a course to prevent that we will pull down all the houses without the walls of the City and near hand so that the enemy shall not come neare us and then we shall see what truth is in it that this City is the cauldron and we the flesh Had they such an opportunity to sit downe in the houses they would besiege us streightly presse us with famine be as a fire to this City and consume us to nothing Others think these words spoken scoffingly against Jeremiah who Chap. 1.13 had said I see a seething pot it 's the same word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cauldron the seething pot Jeremie had prophecyed that the enemy shâ—uld come from the North and besiege them in the City that they should be as flesh in a cauldron boiled with the Chaldean fire till they were consumed this they mock at This City is the cauldron and we are the flesh saith that false and lying Prophet for you see wee are as before we neâ—d not fear Chaldeans A cauldron 1. is made of strong materials as brasse or the like 2. It will endure the fire many yeares before it be consum'd 3. It conteins the flesh put into it and that is not to be taken out till it be throughly boyl'd Hence upon these grounds they scoffed at Jeremie If the City be the cauldron it 's a strong City and hath brazen walls it will endure the fire let the Chaldeans come as thou sayest if we be a cauldron their fire will not melt us and though they doe boile us yet we shall not be taken out of this cauldron to be eaten before we are throughly boyl'd till old age death it selfe take us out of it Thus did these Princes prophane that Prophesie bred security in the hearts of the people fed them with hopes of liberty and long life Or thus you may take it if this Citie be the cauldron and we the flesh we will rather be boyled in it then be destroyed by the sword we wil rather dye in the fire be boyl'd to death then fall into the hands of our enemies we will rather dye here then yeeld our selves into their hands be slain out of the City or be carryed into Babylon but we feare no such thing Thus these Princes eluded the Propheticall threats hardned the people in their ill waye and ripen'd them for destruction Our Prophet was acted in these visions by the Spirit Obser 1. sometimes it entered into him sometime it fell upon him and sometime it lifted him up Chap. 2.2 Chap. 3.24 The spirit entered into me Chap. 1.3.8.1 The hand of the Lord that is the Spirit came upon me fell upon me and Chap. 3.12 The spirit tooke mee up and here the spirit lift me up The Spirit had much to doe with our Prophet and so with all the Prophets they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things 2. The Spirit is God it knows men and their ways it discoverd them unto the Prophet Here the Spirit took notice of these men what devises they had in their heads what counsell they gave and acquainted the Prophet with them so before in the 8. Chap. the Spirit shewed him the Image of Jealousie the 70. men that were offering Incensâ— to the Idolls the women that wept for Tammuz the 25. men that worshipped the Sunne and put the branch to their nose as it 's said of the Sun Psal 19.6 there is nothing hid from the heate thereof So much more of the Spirit there is nothing hid from his knowledge 1 Cor. 2.10 The spirit searcheth all things all in heaven
which was a City in the Land of Hamath where Pharaoh put Jehoahaz in bonds 2 Kings 23.33 In the borders of the Moabites neer the Wildernesse spoken of in Deut. 8.15 a great and fearfull Wildernesse full of fiery Serpents and Scorpions where was drought and no water God would make their Land not onely desolate and desolate like this Wildernesse but more desolate I will stretch out my hand upon them There is difference between Gods stretching out his hand to a people and upon a people The first notes invitation to repentance Isa 65.2 I have stretched out my hands all they day unto a Rebellious people The second notes smiting punishing destroying Isa 5.25 The anger of the Lord is kindled against his people and he hath stretched forth his hand against them and hath smitten them Jer. 51.25 Behold I am against thee O destroying mountaine and I will stretch out mine hand upon thee c. Vpon and Against notes the same thing When Gods hand is upon a Land or people it s against them and so the phrase oft runs Jer. 15.6 Thou art gene backward therefore will I stretch out my hand against thee and will destroy thee See Exod. 3.20 The sins of the people lay wast the Land they fell to Idolatry and so God stretched out his hand upon the Land and layd it waste This people were so degenerate corrupted besotted with their owne wayes that they understood little of Gods they fell to the sins of the Nations and those sins in a speciall manner stupifie All sin doth it but Idolatry and false Worship most hence Jer 10.14 speaking of such sinners he saith Every man is brutish in his knowledge Idolaters know not God how he is provoked by their wayes What foolish doings it is to goe out from God therefore in this Chapter its four times They shall know that I am the Lord 7.10.13.14 CHAP. VII 1 Moreover the Word of the Lord came unto me saying 2. Also thou Sonne of man thus saith the Lord God unto the Land of Israel An end the end is come upon the four corners of the Land 3. Now is the end come upon thee and I will send mine anger upon thee and will judge thee according to thy wayes and will recompence upon thee all thy abominations 4. And mine eye shall not spare thee neither will I have pity but I will recompense thy wayes upon thee and thine abominations shall be in the midst of thee and yee shall know that I am the LORD THIS Chapter as the former is Propheticall of the destruction of the Jewes and of their Land First In it is a denuntiation of their totall Ruâ—â— in the 2 3 5 6 7 10 11 12 13 verses Secondly In â—he rest of the Chapters is a Declaration of their calamities and the causes thereof Of the first Verse hath been formerly spoken and likewise of The Sonne of man and most things 〈◊〉 se Verses In the second Verse the Prophet is in geâ—â—â—â—ll acquainted with the mind of GOD towards Israel and in the two next more specially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. Also thou Sonne of man The Hebrew is And thou O Sonne of man Here is a Nominative case absolute without reference to any thing the like you have Psal 41.12 As for mee thou upholdest me in mine integrity The Hebrew is and I in the Nominative Thou upholdest me Ego in integritate supportasti me Zech. 7.5 Did you fast at all unto mee even to mee this last mee is Ego Jeiunasti mihi ego saith the Originall Eccles 2.15 As it happeneth to the Foole so it happeneth even to me Secundum eventum stulti etiam ego eveniet mihi Such Hebraismes you have 1 Sam. 25.24 Gen. 27.24 and in Isa 11.10 Psal 11.4 you have Nominative Cases put absolute as Thou here in the Text and it serves to quicken up the Prophets spirit and to put him into a readinesse of Prophesying And then Ezekiel attend prophesie Vnto the Land of Israel or concerning the Land of Israel It s not spoken of all the Tribes Ten were gone long before into Captivity but by a Synechdoche of the Tribe of Judah which yet remained undestroyed An end the end is come The word End is doubled and mentioned againe in the third Verse Now is the end repeated in the sixth Verse An end is come the end is come these repetitions are not in vaine they set out First the zeale intention and speed of the speaker Secondly the evidence certain y and weight of the thing spoken of Thirdly they serve to make the deeper impression End notes destruction yea a generall destruction Gen. 6.13 The End of all flesh is come God would bring a Flood upon the whole Earth take away all flesh and this is cal'd the End of all So here God had dealt mercifully with them formerly but now he would be severe and make an end of them Vpon the four Corners of the Land Hebrew is Wings which metaphorically expresses the parts of the Land Wings are extensive things and the parts of Judea that extended from Jerusalem East West North South are called the Wings or Corners thereof and the end should come not onely upon the extreame parts of the Land but the whole Land Vpon all their Cities Habitations and Quarters from one end to the other What our Prophet calls here the four Corners or Wings of the Land Christ cals Mat. 24.31 the 4 winds they shall gather his Elect from the four winds or quarters of the World Obser 1 That Kingdomes and Churches have their periods they may continue for some hundreds of yeares but at length they expire the Kingdome and Church of Judah flourished many years from Saul their first King to Zadekiah their last were 480 yeares but then you see an end is come the end is come an end of the State an end of their Church an end of all comforts of all glory and greatnesse The Assyrian Persian Grecian and Roman Monarchies had their ends their glory was layd in the dust after it had dazeled the Worlds eyes a few yeares Wisedome strength greatnesse riches were found in them but neither any or all of these preserved them from seeing corruption The seven famous Churches in Asia are gone and since that time many other Churches and Kingdomes have been ruined Is not an end comming if not come upon many Kingdomes at this day let Germany Denmarke Ireland speake No State no Church no condition under the Sunne is everlasting all have their changes and their ends Psal 119.96 I have seene an end of all perfection but thy Commandement is exceeding broad There is nothing in the World so firme perfect lasting bus it's subject to corruption Kingdomes are subject to Warres Plagues Famines Treacheries which ruine them Churches are subject to Errors Heresies Schismes corruptions prophanesse which ruine them And all other things have principles of destruction in themselves which bring them to an end within the
God for â—â— as man but he mediated then ut homo promissus now hee mediates ut homo exhibitus Isa 53.5 The Prophet speaking of Christ saith he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed The Prophets faith and in his the faith of the Jewish Church looked upon Christ as already wounded slain and fetched healing vertue from his stripes Christs death was their life his Crosse their crown 2. That the Lord Christ is the chief Commander of all Angelicall and humane forces he was in the midst of these six military Angels that were to bring in the Chaldean forces at the severall gates of the City Hee was their Generall from him they had their Commissions and without a word from him they could not stirre All power in heaven and earth was given him Math. 28. His prerogative it was and is to call forth Angels and send out Armies Rev. 19.4 The Armies which were in heaven followed him that is Christ hee was their Leader and his name is King of Kings and Lord of Lords vers 16. And certainly where Christ goes in the head of Armies there will bee great slaughter 3. When judgements are abroad and the godly are in danger Christ mediates and intercedes for them Now the Jewish Church and State were at the doore of destruction and publâ—que calamities ready to involve all Christ he appears like a Priest with linnen cloaths to offer sacrifice on their behalfe and to mediate for them When imminent dangers were at hand or judgments upon the people the Pâ—iests were to appear to stand between the Lord and them making intercession for them Num. 16.47 And so in Joel 2.17 Let the Priests the Ministers of the Lord weepe between the porch and the Altar and say spare thy people O Lord. And here Christ being a merc full h gh Priest shewes himselfe and interposeth for the Saints who were to meet with a terrible tempest The like did Christ when he was in the flesh on earth he saw what a storm was comming upon Jerusalem what persecution upon the Saints and therefore John 17. he intercedes with his Father for Apostles and believers vers 16.20 When Steven was questioned and in jeopardy of his â—if heaven was opened and he saw Christ standing at the right hand of God Christ pleaded his cause propitiated for his sins and incouraged him in his sufferings 4. Christ hath a speciall care of his in times of trouble he appears with an Inkhorn to write down wâ—â—â— is said and done against them to make known the mind of Gâ—d to them to seal and discriminate them from others to givâ—â— mâ—â—â—ssi â—s to those he employes to cut off the enemies of â—is peoâ—lâ— Rev. 7 2 3. There were four Angels had power given them to haâ—â— the earth sea but there was another Angell ascending from the East having the seal of the living God viz. Christ for so Expositors understand it and this Angell the Lord Christ cryed with a loud voyce saying hurt not the earth neither the sea nor the trees till we have sealed the servants of God in their fore-heads Christ had great care of his Churches for by Earth Sea Trees some of the learned understand the Church in severall places by Earth the Inland Churches by Sea the Maritime and by Trees the mountaine and woodland Churches Christ would not have these hurt till all the godly in them were sealed It s prophecyed in Mal. 4.1 2. That when it 's a fiery day of the LORD the Sonne of righteousnesse shall rise with healing in his wings to them that feare the LORD Chap. 1.3 4. When the locusts came out of the bottomlesse pit and had power like Scorpions given them to sting and doe hurt there was a command that they should not hurt the grasse of the earth nor any green thing nor any tree That is No Christian that had life in him weak or strong but only those had not the seale of God in their fore-heads that is those had no life no greennesse in them and they were subject to hurt others Mar. 4. when the Disciples were in a grievous storm the waves beat so into the shipp that they fill'd it they were affraid and suspeâ—ted the care of Christ and therefore said Mr. carest thou not that we perish Yea saith Christ I have a speciall care of you and presently you shall see it he rebuked the winds said to the sea peace he still and immediately the wind ceased and there was a calme And from rebuking the winds Seas he fals to rebuke them for their fear and faithlesnesse they perceiv'd not yet that he cared for them aswell sleeping as waking though his body slept yet his spirit was awake his care for his is constant and intense When he was to leave the world how full of trouble were the hearts of his Apostles and how full of care and compassion was Christ towards them laying down severall grounds of comfort for them in the 14 15 16 and 17. Chapt. of John 5. Those are upon great and publique designs should begin with God consult with him These 7. here go in and stand by the Altar enquire of God what his pleasure is whither he will send them what he had to doe for them and what ever it was that hee would counsell and prosper them So have the Worthies of God done Ezra 8.21 When he was to come from Babylon about the great work of the Temple he sought God extraordinarily for direction assistance and protection which he obtain'd of God vers 23. Jehoshaphat when the Moabites Ammonites and others came out to warre against him hee began with the Lord in prayer and fasting and from him had encouragement and successe 2 Chro. 20. So Asa he began with God when Zerah had a thousand thousand in the field against him he knew that the Lord was the Lord of Hosts and that thâ—â—e uncircumcised ones came against him therefore lookes up to him and saith O Lord thou art our God let not man prevaile against thee and hereupon the Lord smote the Ethiopians 2 Chron. 14.11 12. One reason why Armies miscary is because they confide in their owne strength and policy and leane not wholly upon the Lord seeking to him in the first place Joshuah miscaryed in a great businesse in making peace with the Gibeonites Josh 9. and the reason is given they asked not counsel at the mouth of the Lord vers 14. All businesses for the right managing and successe of them depend upon the Lord it 's he blesses or curses therefore it 's wisdome it 's necessary to looke up to him at the beginning lest through neglect of Divine Majesty wee lay the foundation of our enterprizes in wrath Christ being to choose Apostles which was a great work he prayed all night before Luke 6.12 13. And the Angels that were to powre out the vials
of the Prophet Micah Chap. 7.1 Woe is mee for I am as when they have gathered the summer fruit as the grape gleaning of the Vintage there is no cluster to eate 5. The Lord hath a speciall care of his Saints when dreadfull and destroying judgements are comming upon others Goe set a marke upon them that sigh c. provide that they be secured distinguish them from all the rest and let them have mercy in the common calamity It appears 1. From the person employed to doe it and that is the Lord Christ who was the man with the Inkhorn by his side when God shall employ not a Prophet not an Angell but his owne deare son to doe this work to mark the godly it 's argument of tender care towards them 2. He must goe through the middest of the City and looke into every place make an exact search and find them out where ever they were hid God would not have him neglect any place lest he should passe by any Saint Math. 28. Herod would have the wise men make diligent search for the young child and God would have Christ here make diligent search for mourning S t s they are his treasure and Christ would search for them as for hid treasure 3. He must surely mark them vehithvitha Taf you shall sign them wish a signe that is certainly signe them the doubling of the word notes Gods intention and care to have it done It might have sufficed to have said you shall signe them but hee adds with a signe to put it out of doubt 4. From the persons sealed 1. Men it 's put indefinitely not confin'd to noble wise rich learned but any condition of men that were godly any poore man any servant any child any little one let their grace be never so mean if they had any grace at all they should have the seale as well as the best 2. Mourners when fil'd with sorrow for the sins of the land with feares for the judgements were comming upon the land all in a confusion every one at a losse not knowing what to doe which way to turne themselves Liberties Ordinances City Sanctuary all comforts all friends being upon departure now to be marked out for life eternall now to have the conscâ—ence sprinkled with the blood of Christ the spirit to bear witness and seale up the soule with assurance of Gods love this shewes God hath a great care of his in time of dangers Not only at this time but in all times of judgments God hath been carefull of his Lots righteous soule was vexed at the unclean conversation of the Sodomites and when fire brimstone scorched consum'd Sodome God sent his Angels to finde Gen. 19. hasten and force Lot out of that wicked place The flood that drown'd all the world could not hurt Noah Gen. 7. God put him into the Arke shut him in and kept him safe there When the destroying Angel comes forth to destroy the first-born of Aegypt Exod. 12.22 the Israelites posts were sprinkled with blood and no blood must be shed there they were marked for deliverance When Jericho was taken and destroyed Josh 2. and 6. Chap. the scarlet thread in the window was a signe of deliverance to her and hers Rev. 7.2 3 4 5. Christ the Angell of the East who had the seale of the living God viz. the Spirit forbids the Angels to hurt any till the 144. thousand were sealed in their fore-heads When Paul was brought before Nero and all left him in the jawes of that roaring lyon the Lord stood by him and strengthned him the more carelesse others were of Paul the more carefull was God of him A little before Jerusalem was taken by the Romans a voyce was heard Mal. 3.16 17. Ite Pellam the faithfull no sooner escape thither but the City was ruined and all the fore-told woes accomplished in it 6. It is the Lord Christ who is the marker of the Saints all power in heaven and earth is given to him sealing and saving power as well as rejecting and destroying power He is said to have the seale of the living God Rev. 7. and to take order for the sealing the servants of the Lord Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall goe no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which commeth down out of heaven from my God and I will write upon him my new name Christ makes him a pillar in the Temple that is great honour but that is not all Christ writes three names upon that man the name of his God of new Jerusalem and his owne name hee causeth him to know he is the Sonne of God a Citizen of the heavenly City and should have interest in the glory and dignity of Christ Phil. 2.9 Heb. 2.7 which Divines call the new name given him after his passion and ascension such marking have the Saints and faithfull servants of Christ The Scripture tels us of another marker besides Christ and it 's the Beast mentioned Revel 13.16 17. who causeth all to receive a mark in their right hand fore-head Christ had seal'd his Rev. 7. to separate them from the world and danger and the Beast seals his to separate them from Christs seal'd ones for the world that they might buy sell this sealing was not for deliverance but for destruction Rev. 14.9 10. If any man receive the beasts marke in his hand or fore-head the same shall drinke of the wine of the wrath of God and be tormented with fire and brimstone Rev. 19.20 The beast with his marke ones are cast into hell Here was a dangerous mark whether it was the masse signe of the Crosse profession of Popish worship subjection to the Pope as head of the Church obedience to his canons decrees observation of his fasts dayes riteâ—s whether auricular confession Popish orders any vows or oaths to maintain the Pope and his power such as Otho took in the year 960. 7. God and Christ are not asham'd of theirs in the worst times and greatest dangers God will have them marked Rev. 22.4 His name shall be in their fore-heads the beast had mark'd and own'd those were here Christ would doe so by his it was vindicationis nota and Christ doth mark them in the fore-head In Sodome God own'd Lot in Rome he stood by Paul 2 Tim. 4.17 When 4. destroying Angels were come abroad the Lord Christ seals 12000. of every Tribe in their fore-heads Revel 7.3.5 6 7 8. Christ ownes his here and hereafter see John 10.3.14.27 He calls them his sheepe his friends Chap. 18.15 his brethren I ascend to my father and your father to my God and your God John 20.17 When Christ was in heaven he own'd Steven being amidst his enemies Acts 7.55.56 And he promises Math. 10.32 to
wept over Ierusalem Micah when hee considered the sinnes of Samaria and Ierusalem with the heavy judgements were comming Chap. 1.8 saith I will waile and howle I will goe stript and naked as if sorrow had bereft him of his wits I will make a wailing like the Dragons and mourning like the Owles Vid. a Lapid Sanct. what they say of the Dragon and Owles mourning great mourning with outward expressions are set out thereby Iob 30.29 I am a brother to Dragons and a companion to Owles or Ostriches 4. Universall not for some few or great abhominations but for all the abhominations Church State City Family-abhominations they laid all to heart and left none unbewail'd Why doe the godly sigh and cry 1. God is dishonoured by the sins of others as well as by our owne and the godly are grieved when God is dishonour'd by any Psalm 119.136 Rivers of waters run down mine eyes because they keepe not thy law Davids afflictions drew not so many tears from him as the sins of others not his banishment by his sonne as the breach of Gods law by the wicked Nothing went so to his heart as the dishonour of God whose glory shining in his word and Ordinances is dearer to the godly then their lives Elijah desired to dye when he saw God so dishonoured by Ahab and Iezabel The eye is for two things for sight and tears if we see God dishonoured presently our eyes should be filled with teares 2. If we mourn not for the sins of others we draw them upon us we make them ours they mourned here for all their abhominations left they should be found guilty of any And 1 Cor. 5. The Corinthians were d filed with the sin of the incestuous person because they did not mourn and doe their duty to affect his heart or remove him from their body Bradford praid the Lord to forigve him his other mens sins 3. It 's argument we mourn for sin as sin when we mourn for it in others Sinne is the breach of the Law any where and if I grieve sigh cry for it in my selfe and not in others it s some selvish respect not the nature of sinne which causeth that mourning he hates poison as poison hates it every where in whose handsoever it be and he mourns for sinne as sin would neither himselfe nor have others violate the law of God 4. The sins of others are of a destroying nature as well as our own they may destroy Armies States Churches Councels Eccl. 9.18 One sinner destroyeth much good One Achan one murtherer may undoe a land he defiles it brings perill upon it 2 Sam. 21. 1 2 3. God appointed a speciall sacrifice to expiate murther Deut. 21. and no satisfaction was to be taken for a murtherers life Numb 35.31 Saul slays the Gibeonites unjustly and the 3. years famine is upon David and his people The death of the Levites Concubine and Benjamins refusall to deliver up the Delinquents to justice caused a bloody Warre and the death of above 65000. men 5. It argues strength of grace to mourn for others sins censuring and reproaching of others for their sins argues strength of corruption and mourning for them argues strength of grace a sound spiritual constitution such an one was in Christ he prayed for the hardnesse of others hearts Mar. 3.5 6. They mourn for abhominations they doe great service for the places where they live they stand in the gappe they keep off Gods judgements When the people had sinn'd in making a Calfe and Gods judgments were breaking in upon them did not Moses mourn weepe pray before the Lord and keepe off the sad things were hastning towards them Psal 106.23 He said he would have destroyed them had not Moses his chosen stood before him in the breach to turn away his wrath least he should destroy them Mordecai is bitternesse he mourned for Hamans villany bloodines evil befalling Gods people and prov'd a deliverer of them he was a son of contrition and after a sonne of consolation The mourners teares oft quench the fire of Gods wrath divert judgements if not but destruction comes as here yet the mourners have this testimony in their breast that they drew not down the vengeance on the Church or State 7. They are blessed that mourn Math. 5. These here were marked had testimonies of Gods good will towards them Jeremie was a mourner Chap. 9.1 and Chap. 15.11 saith God there I will cause the enemy to entreat thee well in the time of evill Here was a blessing promised and the faithfull God could not but perform it When the earth is watered by the heavens its blessed but when the earth waters the heavens when we put tears into the Lords bottle when wee mourn and weepe for the abhominations of the earth there is a greater blessing Psal 12.5 For the sighing of the needy I will arise and set c. Isa 57.18 I will restore comfort unto him and to his mourners 8. Others mourn for the sins of men that are not men The land mourns because of swearing Ier. 23.10 The whole creation groaneth and travaileth in paine Rom. 8.22 For what should we mourn 1. For effusion of so much blood in the Kingdome and spoiling so many Townes when Ziklag was burnt it s said David and those with him wept till they had no more power to weepe 1 Sam. 30 4. What would David do if he were now alive amongst us to see Countries and Kingdomes consum'd with civill wars Isa 22.4 Looke away from me I will weepe bitterly labour not to comfort me because of the spoiling of the daughter of my people For it is a day of trouble and treading downe Josh 7.9 and of perplexity by the Lord God of hoasts in the valley of vision breaking downe the walls and flying to the mountaines Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for her children refused to be comforted because they were not Rachel was buryed in Bethlehem Gen. 35.19 and Rama was not far from it she is put for the Bethlemiticall women who wept bitterly for their children were slain and carried that way into captivity and should not England weep because thousands of her children are not many precious ones are gone the sword hath drunk their blood If Martha and Mary wept for one Lazarus the friend of Christ why should not all our Martha's and Maries weepe when so many Lazarusses so many friends of Christ have been cut off Isa 57.1 The righteous perish and no man layeth it to heart 2. That Justice takes not place but rather injustice and oppression Isa 59.11 We roare all like beares and mourn sore like doves we looke for judgement but there is none And vers 14 15. Justice stands afar off equity cannot enter he that departs from evill makes himselfe a prey and the Lord saw it and it displeased him that there was no judgement The oppressed cry 3. For
〈◊〉 〈◊〉 whereby God was propitious unto them and so was ignis reconciliatorius but this fire here is mentioned in opposition to such an effect and was ignis exitialis a destructive fire like that went out from the Lord and destroyed Nadab and Abihu It sets out Gods wrath which is frequently in Scripture expressed by fire Fill thy hand Hee must not take a coale or two but his hand full neither one hand but both for the word is in the duall number and notes the hollow of the hands the most capacious parts those he must fill 3. And scatter them over the City He must take his hands full of coales and what then not keep them in his hands but scatter them not upon a house or two one street or two but over the whole City Gods intentions was to destroy the City by fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it s represented to Ezekiel by coales and those scattered over the City the Hebrew is emphaticall This part of the vision with that in Ezek. 9.4.15 where Christ is brought in marking the mourners and here scatering the coals of fire over Jerusalem seems to represent the double comming of Christ 1. That comming of his in mercy when he tooke our nature upon him and sought out that was lost heal'd the broken hearted preached deliverance to the Captives set them at liberty were bruised and refreshed those were weary and heavy laden 2. His comming in judgement which will be in flames of fire to take vengeance on them that know not God then Christ will come with both his hands full of fire 2 Pet. 3.10.12 and scatter those coales all the world over and set it on fire and sentence the reprobate to eternall fire God looks upon and after the things of the world Obser 1. the ways of men what ever the thoughts of men are concerning him In Chap. 9. vers 9. They said the Lord had forsaken the earth the Lord sees not but here you may see he saw the wheels all the motions of things in the world and especially at Jerusalem where they thought themselves secure the Lord saw into their hearts knew their thoughts and heard their atheisticall speeches 2. Christ receives authority and commission from the Father for what he doth He in the Throne said to the man cloathed goe John 5.19 The Sonne can doe nothing of himselfe And v. 22. The Father hath committed all judgement to the Son Hee hath the keyes of hell and death in his hand Rev. 1.18 and they were put into his hand Matth. 28.18 All power in heaven and earth is given unto me 3. The Cherubims or Angels have power over the wheels they move not of themselves they are under the Cherubims under their command at their disposing Angels have great interest in the affairs of the world there are scarce any naturall motions but they have influence into them winds tempests thunders earth-quakes plagues famines so for other wheels in Kingdomes and Churches which have voluntary motions as wars tumults divisions changes c. these be not accidentall casuall but have superior agents 4. The Lord doth use the Ministery of Angels in the execution of his judgements especially his fiery judgements The fire was between the Cherubims God had given them charge of the fire and they were to kindle a fire in Jerusalem You heard in Chap. 9. of the 6. Angels that had their slaughter-weapons and were sent out of God to destroy utterly man woman maid and child they are ready to execute his judgements they are flames of fire Heb. 2.7 and its suitable to them to be employed in fiery judgements 5. The Lord Christ hath power over the Angels and all inferiour creatures the Cherubims are over the wheels and Christ is over them and the wheels too he goes in between the wheels and takes fire that is between the Cherubims Let services of what nature soever be in the hands of the creatures men or Angels Christ can step in and do what the Father hath appointed over-rule the motions of the highest and lowest wheels of the noblest or meanest creatures 6. Christ hath variety of dispensations hee is a dispenser of judgment as well as mercy he dispenseth the favours of the Father and the wrath of the Father In Chap. 9. he marks the mourners and here he scatters coals of fire He represents severall persons sometimes the same man hath sate in Parliament hath been a Warriour in the fields a Father in the family and acted answerably A Steward provides for those in the family and punisheth those are Delinquents in it So Christ is sometimes upon the Throne doing acts of mercy sometimes acts of justice and sometimes he is off the Throne acts as a servant 7. When the Lord is wrath with a people and intends judgments he turns those creatures have been very comfortable and usefull unto them to a terrour unto them Fire what a necessary what a refreshing creature is it and now fire must be taken to fire their City to burn down all that through the help of fire was built they had abused fire to maintain their gluttony for fulnesse of bread was one of their sins they burnt Incense to Idiot and abused the Altar fire which had been the greatest refreshing to their soules their sacrifices were by fire and were consumed by fire they had acceptance with God attonement was made and now even this fire kindled upon them 8. Terrible judgements are in the hand of Christ and come out from him Fill thy hand with coales and scatter them over the City This is spoken humanitus not that Christ tooke coals but hee hath that is analogous unto coales fiery vertue creative power of any dreadfull judgements When Christ said to the man had not on the wedding garment friend how c. take him bind him hand and foote cast him into utter darkenesse this was dreadfull In Chap. 1.27 and Chap. 8.2 Christ appeared like a man of fire And Rev. 1.14 15. Christs eyes and feete were like unto fire in the two first places hee was in a way of judgement against Jerusalem in the last against the Churches had fiery judgements in his hand They are in his power to produce to encrease to order and moderate he can make a judgement terrible and fiery continue it as long as he pleases He hath fire in his hand and can scatter it when and where he pleases hee scattered it upon Jerusalem here upon it afterward when Titus besieged it he scattered fire upon the Jewes which consumes and wasts them to this day he scattered fire upon the 7. Churches which dissolv'd them and hath he not scattered coales of contention and warre among us which burn and consume us daily and threaten the foundations of Church and State We may think its this man and that man that throws the coals but its Christ doth it Luke 12.49 I am come to send fire on the earth
that they were the Cherubims Every one had four faces a piece and every one had four wings and the likenesse of the hands of a man was under their wings And the likenesse of their faces was the same faces which I saw by the river of Chebar their appearances and themselves they went every one streight forward FOr the 20. verse you have heard of it in the 15. he cal'd them living creatures in the first Chapter not knowing them so fully at fi st view as afterwards Now beholding them in the Temple he had there more distinct and clear knowledg of them he knew what they were viz. Cherubims glorious creatures of great wisdome strength and agility subservient unto the Lord and therefore are said to be under the God of Israel He hath Cherubims and Seraphims at his command be creatures what they will they are under God The God of Israel Because hee appeared to Jacob changed his name to Israel whence his posterity were called Israelites God having made a Covenant with him and his seed Gen. 28. Chap. 32. hence he was cal'd the God of Israel Some have thought here were not four living creatures but one which in diverse respects represâ—nted those foure By face they understand not the countenance but any figure forme aspect or habit of the body and thus they make it out the creature had the face of a man in regard of his mouth hands thighs and streight body he had the face of a Lyon in respect of his necke shoulders and breast Of an Eagle in respect of his wings and of an Oxe in respect of his cloven hoofes but why the word face should be so interpreted there is no reason besides verse 9. it 's said by each Cherub there was a wheele noting they were severall creatures not one and in this 20. verse the Prophet saith he knew they were the Cherubims not one Cherub And verse 7. hee distinguisheth that Cherub from the rest which tooke fire and put into the hands of CHRIST And in the 21. vers it s said every one had 4. faces and 4. wings therfore this could not be one living creature it 's cal'd the living creature per enallagen numeri the singular number is put for the plurall 21. Every one had four faces a piece The Hebrew is foure foure faces to one which repetition expresses the force of the cardinall number among the Hebrews when that number is repeated it stands for the ordinall or distributive which they want It notes thus much there were 4. faces to each of them Vers 22. Of this verse was spoken in the first Chapter and thither I refer the Reader CHAP. XI VERS 1 2 3. Moreover the Spirit lift me up and brought me unto the East gate of the Lords house which looketh East-ward and behold at the doore of the gate five and twenty men among whom I saw Jaazaniah the sonne of Azur and Pâ—latiah the sonne of Benaiab Princes of the people Then said he unto me Sonne of man these are the men that devise mischiefe and give wicked counsell in the City Which say it is not near let us build houses this City is the couldron and we be the flesh EZEKIEL as you have heard was in a vision at Jerusalem Chap. 8.3 the 9. and 10. Chapters were parts of that vision and so also is this Chap. In it you have two parts 1. A further addition to the vision our Prophet had to the 24. v. 2. The conclusion of the vision from the beginning of the 24. vers to the end In the first part you have these things 1. A manifestation unto Ezekiel of those gave ill counsell and seduced the people in the 3. first verses 2. Denunciation of judgement against those evill councellors and seducers from the 3d v. to the 13. wherein the death of one of the chiefe of them is laid down 3. The Prophets complaint vers 13. 4. The Lords answer to his complaint vers 14 15. 5. Comfort for the captives from vers 15. to the 22. 6. The departure of the glory out of the Citie v. 22 23. In the verse read we have the manifestation of the ill counsellors and seducers to our Prophet where these severall particulars fall into consideration 1. The efficient cause shewing the Prophet these ill Counsellors the spirit 2. The place where he saw them at the East gate c. 3. The number of these men 25. 4. The names of two of them described also from their parents Jaazaniah c. and Pelatiah c. 5. Their dignity Princes of the people and all these in the first verse 6. The complaint made against them which is set downe 1. In generall v. 2. 2. Specially v. 3. The Spirit lift me up It pleased the spirit of God to take Ezekiel and carry him to Jerusalem and there to remove him from place to place he did nothing of his own head but as the Spirit ordered him the Spirit mov'd the wheels the living creatures and our Prophet also it was not an Angell nor his owne spirit mov'd him but the Spirit of God And brought mee to the East-gate which looketh East-ward The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pol. renders it ad ortum solis Pisc orientalem ventum versus towards the Sun-rising saith one towards the East wind saith the other Sanctius thinks this gate was in the innner Court and therefore it 's call'd the gate of the Lords house to which the Prophet was brought not as being out of the Temple but remov'd from another place thither But our Prophet was in the inner Court before Chap. 8.16 and we find not that he was removed from that place till now It 's not evident therefore that this East gate should be in the inner Court and other gates were called the gates of the Lords house Chap. 8.14 The North-gate was cal'd the gate of the Lords house that is therfore no argument to prove it to be in the inner Court Others therefore more judiciously conceive that our Prophet having seene the slaughter of all in the Temple by the six men Chap. 9. and heard the sentence of burning the City by scattering of coales chap. 10. and that in the inner Court he was now removed out of the Temple to the East gate of the outward Courts whither the glory was gone chap. 10.19 This gate was famous and very obvious to view East-ward North-east Southeast here stood the glory of the Lord now here were the Cherubims under the glory here were the wheels under the Cherubims and hither was the Prophet brought there he seeing God going away might shortly declare the mind of God against the Jewes at Jerusalem Behold at the doore of the gate 25. mâ—n Here is the number of them In Ch. 8. v. 16. were 25. men mentioned and the quaere is whether these be the same Some affirme they were the same but I incline to think otherwise 1. Because our Prophet had seene them
Chap. 31.16 Ill counsell from great ones doth great mischiefe Nah. 1.11 There is one come out of thee that imagineth evill against the Lord a wicked Councellour It 's spoken of Nineveh concerning Senacherib Wee have many come out of us that are wicked Councellors and prevaile with the people to doe what they counsell Did not Prelates Judges Nobles Princes lately give ill counsels and were not the people too forward to hearken All counsels that seeme good are not alwayes safe men should therefore examine others counsels whethey they be such as agree with the word of God are really for the good of Church or State before they approve or entertain thâ—m Take heed what counsels you take from great ones that are corrupt this hath endangered Cities Churches whole Kingdomes Take counsell of the great God who dasheth all wicked counsels and establisheth his owne Psal 33.10 11. He brings the counsels of men to nought but the counsell of God endures for ever 7. That great ones are greatly secure they put the evill day far from them It is not neare They are lavish to entertain thoughts that may disquiet their hearts or shake their foundations Honours pleasures â—ecular affairs take them up so that they feare not changes they consider not the evill day they are as quiet as men that are in Covenant one with another Isa 28 14 15. Those rul'd the people they said Wee have made a covenant with death and with hell are we at agreement When the overflowing scourge shall passe through it shall not come unto us The great ones were Covenanters such as rul'd the City but with whom did they covenant with Death and Hell and now fear'd not any threatnings of them by the Prophets Although the Prophets threatned Death Hell to them it was as nothing they feared not Some think they being Idolatrous sacrificed to Pluto fatum Atropos those gods they conceived had power over Death and Hell and so had them their friends and liv'd without fear Amos 6.3 Hee tels you of some put farre away the evill day but who were they Men of place and power they were such as caused the seate of violence to come near that lay upon beds of Ivory that stretched themselves upon their couches and did eate the lambs out of the flocks and Calves out of the midst of the stall they were dauncers drinkers and such as anointed themselves wiâ—h the chiefest oyntments These are men setled on their lees as Zeph. speaks Chap. 1.12 They were like wine in vessels not emptied from vessell to vessell but setled in their sinfull security and not only great ones are secure but Zach. 1.11 The Angell told the man among the myrtle trees that all the earth sate still and was at rest Security is an epidemicall disease 8. See the impiety and prophanesse of these men 1. They oppose God and give contrary counsell to what he had given by Jeremie that they should not build houses in that place but in Babylon Jer. 29.5 6. and that because of the great judgment was comming upon them but they say it is not neare let us build houses there is no danger or if the enemy should come we had need build and strengthen our selves thus they counsell contrary to the Prophet and to God 2. Their prophanesse they scoffe at the word of God This Citie is the cauldron we are the flesh Jeremie had told them that God would bring the Chaldeans upon them and boyle them in that City like flesh in a Cauldron This they scoffe at strengthening their malice and prophanenesse from abuse of the word of God This made Jer. say I am in derision daily every one mocketh me the word of the Lord was made a reproach unto me and a derision daily Jer. 20.7 8. There is such corruption in the heart of man that it turnes the best things of all into bitternesse Isa 28.14 15. Heare the word of the Lord yee scornefull men The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri derisionis they mock'd and scoffed at what was prophecyed what ever the Prophet threatned they derided it therefore vers 22. Be not mockers lest your bands be made strong lest you have double fetters double judgements 2 Chron. 36.16 They mocked the messengers of God and despised his words all his threatnings And Peter 2 Pet. 3.3 4. tels us there shall come scoffers walking after their own lusts saying where is the promise of his comming Those under the law scoffed at the threatnings these under the times of the Gospell scoffe at the promises Those of Christs comming of the resurrection last judgement the end of all and life eternall such as these walk after their own lusts they bring a Citie into a snare Prov. 29.8 The Sept. translates the word scornfull Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men are pestilent men the very plagues of Church and State contemners of God men Jude said it long since that there should be mockers in the last time and we have found it true there be as prophane bitter scoffers amongst us as ever were even the truths of God are scorn'd and scofft at 9. No devices counsels attempts of men can null or frustrate the purposes of God They devise mischief give ill counsell scoffe at the truths of God put the people upon contrary designes yet all this would not doe desolation was neare the Chaldeans came they were besieged in that Citie boil'd in it as flesh in a Cauldron and Gods counsels truths threats tooke place notwithstanding all their counsels and endeavours to the contrary Balaam was hired by Balack to crosse Gods designe in cursing of his people he attempted to doe it but God overpowred him he could not do or speak ought to their prejudice Numb 23.38 therefore he professed Chap. 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be said of Jacob and of Israel what hath God wrought Man would have wrought mischief but could not what hath God wrought he hath wrought and none could hinder therefore Isa 14.27 it s said the Lord of Hosts hath purposed and who shall disannul it not Balack or Balaam not Jaazâ—niah or Pelatiah not the 25. Rulers in Jerusalem his hand is â—tretched out and who shall turn it back It 's not in the power of Princes no not the Prince of darknesse to let his worke to alter his counsels what God hath determined shall so come to passe as he hath determined v. 24. Surely as I have thought so shall it come to passe and as I have purposed it shall stand and all his pleasure shall be done Isa 46.10 so that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 VERS 4 5 6 7 8 9 10 11 12. Therefore prophesie against them prophesie O Son of man And the Spirit of the Lord fell upon me and
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 gressus removete prophani So those expressions ite in malam crucem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes at Jerusalem thought the Jewes in Babylon to be cut off from their body they had unworthily left them and were not now worthy to have any interest in their God or land Obser 1 God deales gently with his servants notwithstanding their infirmities Ezekiel shewed some weaknesse in saying wilt thou make a full end of the residue of Israel When God in his hearing had appointed the mourners to be mark'd had answered him this question before Chap. 9. yet God beares with his weaknesse and speaks to him in a loving manner and saith Sonne of man and hee upbraids him not for any forgetfulnesse of what was done for any jealousie he had of Gods failing in making good his promise He saith not what troublest thou me any more thou hast had an aswer be gone be silent No the Lord knows our weaknesse Psal 103.13 14. As a father pittieth his children so doth the Lord them that feare him For hee knoweth our frame because we have weaknesses therefore doth God pitty he doth not punish but pitty the weaknesse of his Deut. 1.31 In the wildernesse the Lord thy God did heare thee as a man doth beare his sonne in all the way that ye went Sometimes the father carries the child in his arms sets it upon his knee and dandles it the crying peevishnesse halfe services cost trouble in its education he bears with all and so whatever is burthensome in Gods children he suffers it Acts 13.18.40 he suffered their manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thinke it put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Nurse beareth her child in her wombe in her armes feedeth it with her breasts so God suffered them Isa 63.9 He bare them and carryed them all the dayes of old and doth so still The Lord Christ beares our infirmities and puts up many a hard thing from us Peters denyall Paul and Barnabas contention Thomas his unbeliefe and not only the infirmities of one or two but of all Saints Heb. 4.15 He is touched and touched to the quicke with the feeling of our infirmities 2. Those have the name and shew of a Church are rigid cruel against those are the true Church they of Jerusalem say to th 'others get you farre from the Lord They were in captivity suffered hard and sore things there yet these adde afflictions to their affliction they tell them they are none of Gods people have nothing to doe with his worship and so cut them off from all hope Isa 10.6 They were an hypocriticall Nation and they persecute excommunicate those were faithfull and obedient to the will of God for those Jewes were in Babylon at the command of God and the counsell of Jeremiah yielded themselves to Nebuchadnezzar and were carryed away hereupon they at Jerusalem reject them and thrust them from God and his worship False worshippers ever hate the true The Samaritans and those worshipped the Calves hated the Jewes that differed in their worship from them 1 Thes 2.14 15. Yee brethren became followers of the Churches of God which in Judaea are in Christ Jesus for ye also have suffered like things of your own countrey men even as they have of the Jewes who both killed the Lord Jesus and their own Prophet and have persecuted us forbidding us to speake to the Gentiles v. 16. Thus the Papists and others deale with us because they have the name of Church and some corrupt Ordinances can plead succession of their Priests from Peter therefore they reproach us who are justly gone from them with the terms of Hereticks Schismaticks Synagogue of Satan the malignant Church that we have torn Christs coate renâ— our selves from his dody that we have shaken the Church nad troubled the whole world Thus with their virulent tongues do they asperse us thus Ishmael dealt with Isaac Gal. 4.29 Long agoe the worse persecuted the better thus is it now 3. Men of rigid and bitter spirits are puft up and conceited of their wayes and priviledges see it here they separate the other far from God bid them get them farr off which amounts to this you have nothing to doe with God or his ways God is not with you he is with us his Oâ—dinances are for us you are false erroneous but we are orthodox sound and the possession and priviledges of the Temple are ours they justifyed and prefer'd themselves above and before thoâ—e were in Babylon and boasted closely of their own worth and advantages Their malice blinded them and mâ—dâ— them boast foolishly Paul had a persecuting spirit at first and how conceited was he of his own wayes Acts 26.9 10 11. I verily thought with my selfe that I ought to doe many things contray to the name of Jesus of Nazareth and therefore he complained of the Saints got power from Authority to puniâ—h them Insinuated all arguments to make them odious to imprison them to put them to death therefore he compel'd them to blaspheme and persecuted them to strange Cities and fulfilled that which Christ had said John 16.2 They shall put you out of the Synagogues yea the time commeth that whosoever killeth you will thinke he doth God service They the Scribes and Pharisees they would not suffer the Christians to meet in their Synagogues and their Teachers to preach unto them but stirr'd up those had power in their hand to persecute and put them to death The Scribes and Pharisees were opinionated of their own wayes and could not endure others better then themselves Luke 18.11 12. saith the Pharisee I am not as other men are True for he was more better conceited of his own righteousnesse and further from mercie then the Publican 4. Men in false and corrupt wayes are glad they are ridde of those are conscientious bound up by divine truths and obedient to the will of God Ezekiel Daniel and others knew that if they had staid in Jerusalem and not yielded themselves to Nebuchadnezzar they had dyed for it they were acquainted with Jeremies prophesie and counsell which doubtlesse he had delivered in Jehoiachin's dayes as well as in Zedechiah's Chap. 21.9.38.2 That if they yielded themselves to the King of Babylon they should live which they durst not disobey and therefore it 's said 2 Kings 24.12 that Jehoiakim King of Judah went out to the King of Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which act of his Josephus magnifies saying he was so good and just that he would not see the City to perish for his sake that the City and Citizens might be the safer he hearkned to Jeremies counsell Now these men that were left at Jerusalem were glad they were gone even Ezekiel and his brethren that were of his judgement and dâ—ffer'd from them and Jeremie they were weary of and those thought as he thought Jer. 38.4 So that men in false ways are desirous and glad to be rid of those conform not to
And David professeth he had seene God in the Sanctuary Ps 63.2 God would be a Sanctuary to them in this sense they should have his special presence he had left the Temple at Jerusalem the glory was gone and now he was with them in Babylon Ezekiel had the Heavens opened to him by the River Chebâ—r saw visions of God God did manifest himselfe in a speciall manner to him and to Daniel even in Babylon God had no Church elsewhere and now he was with his people there and calls them his flock foure times in one v. Ezek. 34.8 and twelve times his flocke in the whole Chapter 3. Acceptance in the Temple and sanctuary their persons and prayers were accepted there Hence was it that they freequented the Temple so much for prayer Acts 3.1 Luke 18.10 And that David intimates Ps 20.3 that the Offerings and Sacrifices in the Temple were accepted He heard my voyce out of his Temple Ps 18.6 So Jer. 6.20 When they had corrupted the worship of God he tells them there burnt Offerings were not acceptable nor their Sacrifices sweet before they were and the Prophesie is Isa 60.7 That they shall come with acceptance to Gods Altar Where his Altar was setled there was the acceptance this they had likewise in Babylon When Daniel made his prayer to God for himselfe and his People Chap. 9. Gabriel comes and tells him he was greatly beloved of God a man of desires So when Mordecai and Esther fasted their persons and prayers were regarded accepted in Babylon 4. Incouragement and helpe Ps 20 2. Helpe came from the Sanctuary and strength from Sion Strength and beautie are in his Sanctuary Ps 96.6 There they had councell to direct them Ordinances to Sanctifie them and promises to comfort them These they should not want in Babylon God would be to them such a Sanctuary as should afford them helpe Therefore he stirred up the Spirit of Jeremiah to write to the captives and to counsell them what to doe Jer 29.5 6.7 Build you houses and dwell in them plant Gardens and eat the fruit of them take Wives beget Sonnes and Daughters and take wives for your Sonnâ— and give your Daughters to Husbands that they may beare Sonnes and Daughters that yee may be increased there and not diminished And seeke the peace of the City whether I have caused you to be carryed away Captives and pray unto the Lord for it for in the peace thereof shall yee have peace And God gave them prophets in Babylon Though they had no materiall Temple to worship God in yet God would sanctifie them and give them grace to worship him metu interno Ezekiel and Daniel by whom he counseld them from tyme to time some Ordinances they had what they wanted God made up himselfe being a speciall Sanctuary unto them he also made Babylon an ordinance to cleanse them and for promises they had many divers in this Chapt. and others as the 34. the 36. Which is full of sweet gracious and comforting promises A little Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some take this word Adverbially and render it Paulisper So Polanus Junius and Castal God would be a Sanctuary to them a little time and so to point out the shortnesse of the time they should be in Babylon and thereby to comfort them against their Captivity 70 Yeares was not long and all that time they should have God a Sanctuary Others take the word adjectively Sanctuarium parvum or modicum so Montanus Pisc the Vulgar and the French Why his expression is layd downe a little Sanctuary we must inquire 1. In opposition to that they had at Jerusalem that was very beautifull rich and glorious set in Ivorie Ezek. 7. â—0 eyed of all resorted unto by all the Jewes and famous throughout the Earth God would be a Temple to them but not such a materiall conspicuous Temple You think upon that great glorious Temple are troubled for it I will be a little Temple to you 2. Little in regard of the paucitie that were there you are but a feâ— and a little Temple will suffice you Vatab. hath it Templum paucâ—rum Here they have no great Congregations but Exiguae domunculae supersunt in quibus congregatis adero Aecolamp and Calviâ— Sanctuarium paucitatis many fell to the wayes of the Heathens being mingled with them they learned their wayes and served their gods few were godly 3. In regard of the hidden vertue power and goodnesse conveyed unto them which Babilonish eyes saw not they thougth their God had wholly forsaken them d d nothing for them but he was an invisible spirituall wonderfull and strange Sanctuary unto them all which was little to that they had in their owne Land there they had mercy more openly and more plentifully Will bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et fui I have beene a little Sanctuary and will be Ps 69.11 I became a Proverb to them the word is Vaaebi I have been its future yet rendered in the preter tense and so much it sheweth here that God had been and would be a Sanctuary to his people in Babylon Obser 1 The harsh dealing of wicked and corrupt men with the godly occasions God to give out comfortable tru hs and promises unto them they at Jerusalem that were very evil said get yee farr from the Lord unto us is this Land given in possession therefore say thus saith the Lord c. because they spake so bitter therefore God speaks so comfortably because they rejected them denyed them to have to do with God or the land therfore God receives them tells them he will be a Sanctuary unto them When others beat the Child the Parents Bowells yerne especially if unjustly and shew the more kiâ—dâ—esse When Rabshakeh rayld against Hezekiah Gods People and blasphem'd from thence did the Lord take occasion to signifie by Isaiah to Hezekiah and the rest things very comfortable 2 Kings 19.6 Thus saith the Lord Be not affraid of the words which thou hast heard with which the servants of the King of Assyria have blasphemed me Behold I will send a blast upon him and he shall heare a rumor and returne to his owne Land and I will cause him to fall by the Sword in his owne Land God tooke a rise from the enemies blasphemies and rough proceedings against his people to give in promises of mercy to his and of destruction to them when the enemy had dealt barbarously with Rachell slaine and captiv'd her Children and she refused to be comforted because they were not hereupon the Lord steps in and saith Refraine thy voyce from weeping and thine eyes from teares for thy works shall be rewarded and they shall come againe from the Land of the enemy because they have destroyed thy Children therefore will I give thee Children because they are scattered abroad therefore they shall returne When the Pharisees had cast out the blind man Jesus sought him out found him and told him who he waâ—
John 9.35 and Isa 66.5 When their Brethren that hated them cast them out then was the gracious promise given in he shall appeare to your joy and they shall be ashamed Ill manners occasion good Lawes and rough dealings have drawne forth sweet promises 2. Afflictions be they of what nature soever are the acts of God they were deprived of their Countrey all their comforts there they were in a sad Captivity mingled among the Heathen but who did this Was it their owne act The Babylonians or any others No the Lord takes it upon himselfe I have cast them a farre off I have scattered them it was his counsell power and providence did it who ever were the instruments The Scripture denyes afflictions to be from beneath they spring not out of the dust Job 5.6 the root of them is not in the earth but in Heaven it therefore attributes all of them to God Mich. 1.12 Evill came down from the Lord unto the Gate of Jerusalem It s evill indefinitely what ever evill came nigh that City is came from the Lord he created it he sent it and not onely what was without the City but all in the City Amos 3.6 Shall there be evill in a City and the Lord hath not done it It s an interrogation and vehemently affirmes that all is the worke of God Men take not notice of the hand of God in affliction and therefore the Lord is oft brought in and presented as the true and onely Author of them the instruments are eyed by us and we are vexed at them and greatly perplex our selves that creatures of the same ranke and condition we are in should harme us and afflict us but did we see the Lord in all it would qu et and still our spirits whatever the agents were God would have us to take notice of this Isa 45.6 7. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none else I form the light and create darknesse I make peace and create evill I the Lord doe all these things Man doth none of them 3. God is mindfull of his threats and faithfull in performing of them He had long before in the dayes of Moses told them that if they sinned against him they should be plucked off the Land they possessed and be scattered awong the Heathen Dan. 28.63.64 Levit. 26.33 and see it here performed I have cast them out I have scattered them among the Countries God is not forgetfull of what he hath threatned against sinners he hath his times to fulfill his threats though some thousand yeares after There is a Propheticall threat in Hag. 2.22 which is probable that the Lord is now thinking of and fulfilling I will overthrow the throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen I will overthrow the Charriots and those that ride in them the Horses and their riders shall come downe every one by the Sword of his Brother Some interpret this place of Zerubbabel literally and some shaking of Heaven and Earth was then some great changes were made but the most interpret it of Zerubbabel mysticall of Christ and his Kingdome so Dâ—odate takes it God for the advance of his Church under the Gospell will overthrow the throne of Kingdomes all power and greatnesse that is against the Kingdome of his Sonne and how shall it be done by Warres mostly by civill Warres Every one by the Sword of his Brother God in his wise providence shall stirre up Kingdomes and Kings one against another and they shall break themselves and each other in pieces that his truth and faithfulnesse may be seen 4. Afflictions are not alwayes arguments of Divine hatred God had cast them a farr off and scattered them among the Countries this the Inhabitants of Jerusalem tooke to be an argument of Gods hatred that he had forsaken them that now they were none of his people they conceived such great judgements upon them could not stand with Gods love but the Lords thoughts differ from mans he look'd upon them as his people as the true Church as dearer to him then they at Jerusalem as those he would be a Sanctuary unto If great afflictions were arguments of the Lords hatred and wrath then Noah Job and Daniel were hated of God they had exceeding great affl ction Noah saw a World drown'd Job had all pluckt from him his Friends and Wife against him yea God also in appearance Daniel was a Captive cast into the Lyons Den yet how deare were these to the Lord Noah God accepted his Sacrifice Gen 8.21 Blessed him Chap. 9.1 made a Covenant with him vers 8 9 So Job how doth God justifie him Chap. 42.7 You have not spoken of me the thing that is right as my servant Job hath Job was Gods servant spoke what was right of God Job must pray for his three Friends him God will accept God gave Job twice as much as he had before and Daniel was a man greatly beloved Dan. 9.23 Christ was Vir dolorum yet the man in whom Gods soule delighted Isa 42.1 Afflictions are arguments of lâ—ve Prov. 3 12. Whom the Lord loveth he correcteth even as a Father the Sonne in whom hee delighteth God loves not affliction but he loves his Children and his bowels cause him to correct it were cruelty not love in a Father that would suffer his Child to dye for want of a little Physick if Physick will doe a Child good a loving Parent will be at any cost that way Take heed how you censure those that suffer afflâ—ctions are not alwayes wounds of an enemy but arguments oâ— love especially when they break the stubbornnesse and pride of our hearts purge out our pollutions cause us to seek the face of God quicken our endeavours after more holinesse cause us to mind the things of Eâ—ernity more make the Word and Christ more sweet and precious to the soule really and seriously 5. What ever others think or say of Gods people whithersoever they are driven whatsoever they loose or suffâ—r God will be a little Sanctuary unto them these men were hardly thought of yea rejected and condemned of those at Jerusalem carryed Captive into Babylon they had lost all Countrey-comforts City-priviledges Temple-Ordinances Estates and Liberties they had hard bondage when they were yet now in this case God was a Sanctuary unto them he preserved them vouchsafed them his presence accepted their persons and prayers gave them counsell sanctified and comforted them he was a speciall Sanctuary unto them and in stead of all Ordinances Take Sanctuaâ—y for the Land of Canaan as some thinke its taken Exod. 15.17 God would be a Land of Canaan to them or take it for Sanctification as some doe here and in Psal 114.2 God would be their Sanctification or take it for Heaven as it is Psal 102.19 God would be a Heaven unto them However the Jewes in
and miserable conditions God sends in hope and helpe they were now stript naked of all their comforts amidst Barbarians in a servile sinking condition saw no likelyhood of bettering their condition being under the hand of a potent and severe Adversary yet now hope and helpe comes in I will gather you you that are Captives desolate more low and miserable then ever you were even you will I gather thus God lets in comfort to them in their comfortlesse estate and its Gods way to doe so When the Israelites cryed in Aegypt by reason of their bondage when they were sorely afflicted saith the Text God heard them remembred them looked upon them and had respect unto them Exod 2.24 25. And in the next Chapter he appeares to Moses tells him he had seen their affliction knew their sorrows and was come to deliver them vers 7 8. When people are outwardly or inwardly low its Gods method frequently if not constantly to afford reliefe Psal 116.6 I was brought low and he helped mee He was low in Sauls dayes low in Absoloms but the Lord helped him When power is gone from a people and none to be found in publique or private to help a people then are they in an afflicted miserable condition yet then God affords helpe Deut. 32.56 So Nehem. 9.27 In the time of their trouble when they cryed unto thee thou heardest them from Heaven and according to thy manifold mercies thou gavest them Saviours When the Jews were brought low by Haman and at the borders of death all of them God appeared in Esther Abasuerus turned the storme upon Haman himselfe and helped the Jewes in that strait 3. Things which are hard and seem impossible to flesh aâ—d blood are easie unto God How difficult was it to the judgement of those Captives to conceive a returne they were farr from Jerusalem the journeys long and dangerous they at Jerusalem had rejected them they were under a mighty Tyrant the terrour of Nations they were scattered in severall places imployed to servile worke for the profit pleasure of the Chaldeans as digging in their Mines plowing of their Fields dressing of their Vines if they should stirre to get away the King had command of 127. Provinces and could presently raise Forces to fetch them back or cut them off c. These and such like thoughts made it seem difficult if not impossible to them that they should ever returne againe to Jerusalem but the Lord would gather them it was an easie act to him no more then a Shepheard gathering of his Flock into the fold he whistles or sends out his Dogg and presently they all runne into his Fold so when God spake the word mov'd the heart of Cyrus he made a Proclamation for the Jewes to go up to Jerusalem and presently it was done In Ezek. 37.11 You may read the Jewes apprehensions of their conditions they say Our bones are dryed our hope is lost we are cut off for our parts They thought themselves like dead and dry bones that lye in the bowels or on the face of the earth without hope of life or ever returning into their owne Land but by the Parable of the dry bones which at a word of Prophesie were inlâ—veâ—ed raysed and made a great Army God shewed what he could easily doe in things seeming to man impossible and he applyes it to them Vers 12. Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the Land of Israel They conceived it as impossible for them to repossesse their Countrey as for a dead man to live buâ— it was easie with God There is nothing too hard for God he could bring a great Nation out of Sarahs dead womb Gen. 18.14 Jer. 32.27 God tells them that he is the Lord the God of all flesh and then askes them this Question Is there any thing to hard for me Did I not bring you out of Aegipt Laed you through the red Sea through the Wildernesse set you in the pleasant Land and can I not bring you back into it though scattered up and downe in Babylon Vers 37. Behold I will gather you out of all Countries whither I have driven you in mine anger and will bring you to this place and cause you to dwell safely Luke 18.27 Things unpossible with mâ—n are possible with God 4. Lands and Countries are the Lords to dispose of to whom he pleases I will give you the Land of Israel the Earth is the Lords and the fulnesse thereof the World and they that dwell therein Psal 24.1 And he disposes the Kingdomes thereof Psal 115.16 The Earth hath he given to the Sonnes of men There is not a Sonne of man which hath any spot of Earth or Kingdome in the World but the Lord gave it him he rules in the Kingdomes of men he takes them away and gives them to whom he will Dan. 4.31 32. He is God of all the Kingdomes of the Earth Isa 37.16 And Cyrus acknowledged that God had given them all to him Ezra 1.2 Being the Lords he may justly dispose of them as seems good to himselfe This Land of Israel was possessed by Canaan the Son of Cham and called the Land of Canaan but his Posterity for their wickednesse were spued out of it Levit. 18.25 and then God gave it to the seed of Abraham Isaac and Jacob whose name was changed to Israel and thence his Posterity called Israelites and so this the Land of Israel but they through their Idolatry and oppression forfeited this Land and now God had given it into the hands of Nebuchadnezzar after they had possessed it 850. yeares Sin thrusts people out of their Countrey and robs them of their rights and priviledges Isa 13.22 And had not God given them this Land againe they had had little or no right to it God gave it to Abraham when the Canaanites had it and he gives it to the Israelites when the Chaldeans had it 5. The afflictions of the Church though great and grevious yet have their period now Israel was in Babylon their Countrey City Temple Ordinances Publique worship were gone They were amid'st Idolaters prophane blasphemous persons in a polluted place which was very sad yet this condition should have an end God would gather them out from Babylon into the holy and pleasant Land where they should enjoy choice mercies againe God will not alwayes chide The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither keepe his anger for ever Psal 103.9 Here at the beginning of their Captivity Gods heart was relenting and he laid in this gratious promise to refresh them Man when he is offended is not onely angry but bares grudges in his heart seeks revenge and the ruine of them have wrong'd him as Haman Mordecai and the Jewes but it 's not so with God he may be angry for 70 yeares but that is not alwayes for ever Isa 54.7.8 It was but a moment a small moment
Get much love and excercise it that makes hearts one and preserves them being one 1 Sam. 18.1 Jonathan loved David at his owne Soule so vers 3. David loved Jonathan as his owne soule they two had as it were one heart and one soule If there were love among us it would cover a multitude of sins and not discover one it would make up breaches past Ephes 4.2 Forbeare one another in love and prevent breaches for the future The very nature of love consists in union Amans est in amato He that loves lives in the loved the heart of the loved is his habitation and love is very forward to doe any kindnesse for those it relates to That Chapter 1 Cor. 13. had need be new studyed in these divided times What ever the knowledge of faith be if we have not love the text saith We are nothing He saith not we are little but plainely wee are noâ—hing Many among us are very bitter uncharitable and go among men for some things and some bodies but in the judgement of God they are nothing if you have little love you are little ones if great love great ones if no love nothing Its love that Christ specially lookt at and call'd for in Peter Peter lovest thou me more then these c. Christ measures men by their love and no marvaile love is the fulâ—fiâ—ling of the law Gal. 5.14 And if wee serve one another by love and fullfill the law where can the breach be made how can the offence come in love behaves not it selfe unseemely seeketh not her owne is not easily provoked thinketh no evill this grace binds a man to his good behaviour and will keepe peace with all men hence is it that whereas once we are bid Above all things to take the sheild of faith wee are twice bid above all things to put on love 1 Pet. 4.8 Col. 3.14 Which is the bond of perfectnesse That is both in regard of man and G d lâ—ve knits the members of Christ together and so perfects his body it unites us to God and so causeth the perfecting of Divine love in us 1 Job 4.12 If we love one another God dwelleth in us and his love is perfected in us v. 17. 5. Be willing to leâ—rne one of another that will indeare our hearâ—s each to other and keepe them in onenesse The Scribes and Pharisees thought they knew the Law better then Christ they would not learne of him and so never heartily closed with him but were peremptorie in their owne opinions and tenacious of traditions and by this meanes were enemies to truth and those were one-hearted in the truth Col. 3.16 They were to teach and admonish one another yea they must say to Archippus take heed to the Mynisterie which thou hast received of the Lord that thou fullfill it Their willingnesse to learne one of another preserved them in order and those that doe teach should willingly and meekely instruct those that doe oppose if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2.24.25 For the promise is Isa 29.24 That those have erred in spirit shall come to understanding and they that murmured shall learne doctrine 6. See Gods presence and nearnesse to us that 's a meanes to preserve us in an one hearted condition when the Master is present the servants are quiet and keepe so James 5.9 Grudge not one against another brethren least yee be condemned and what should prevent this and keep them in brotherly love Behold the judge standeth before the doore he is ready to come in to examine you throughly what the differences are what the words acts thoughts are he is in you all through you all observes every rysing of the spirit all workings there and above you all and will reckon with you Inducements to One-heartednesse are these 1. That great Apostle Paul saith to the Ephes Chap. 4.3 4 5 6. Endeavour to keep the unity of the spirit And why There is one body one spirit one hope one Lord one Faith one Baptisme one God and Father of all Here be seven ones and every one a strong argument to move to unity and one-heartednesse One body orderly united they were one body Propter externam visibilem ordinalem conjunctionem quam in Ecclesia sua habebant tanquam membra in corpore Estius One spirit which inlivenâ— inlightens strengthens sanctifies comforts and this spirit is not contrary to it selfe but one and the same a spirit of love and peace one hope among you of immortality glory and eternall excellencies one Lord Christ who rules over you whose servants you are one Faith one Christ that you beleeve in one rule that you walke by one Baptisme you are all baptized in the Name of the Father Sonne and holy Ghost one God and Father there is but one God whom yee serve and he is the Father you are his Children in his Family will you fall out if you were of diverse Families had diverse Fathers diverse Gods that might be excusable 2. Christ hath taken our nature upon him and as to unite Man and God together so to unite Man and Man together in himselfe Hence Gal. 3.28 Yee are all one in Christ Jesus and Rom. 8.17 Joynt-heires with Christ and Ephes 2.6 Sayd to sit together in heavenly places in Christ Jesus This should move us to live and love as those have such high priviledges by Christ and it s observed Christ being united to us beares with more in us then we can with one another when we are in that condition as we can endure one another no longer I meane dead and must be buried out of the sight of the living Christ then is united to our corrupt bodyes when Lazarus lay stincking in the grave Christ lov'd him 3. If you love them be of your owne opinion onely and love you what doe you more then others then Pharisees then Publicans Matth. 5.46 If you love them which love you what reward have yee doe not even Publicans the worst of men the same and if you salute your Brethren onely what doe you more then others Publicans doe it all sorts will doe that and know if you be one with men and love them because they are of your opinion it is the opinion and not the men you love if of another opinion then you cannot close with them and love them but Christ would have you doe more then others more then Publicans he would have you Love your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you Why can you not love men have the same graces with you as well as the same opionions with you 4. It s the fulfilling of a Prophesie Isa 11 6 7 8 9. By Wolfe Leopard Lyon Bearâ— and Aspe are meant Frenzie Cholerick Strong Rigid and Hurtfull men by Lamb Kid Calfe Cow and Oxe the weake meek laborious and usefull and
so that the worke shall proceed The Arminians hold that the operation of God in the conversion of a sinner or putting in this new spirit is Moralis suasio not Realis efficientia That he doth not worke immediately upon the minde and will causing us to beleive to come to Christ to live holily but onely propounds truths which is sufficient that the understanding and affections are renewed with such power of God and his grace as cannot be withstood But the will is quickned Resistibili modo that however it is sometimes renewed in the affectionate part of it yet it continues unrenewed in the willing and nilling part thereof Secundum modum libertatis That the grace of God doth nothing but accompany the will consenting that all things supposed on Gods part needfull to the co-working this new spirit and regenerating the heart yet a man may goe without it and still be as he was That this new spirit and worke of conversion depends not upon any necessary causation or infallible event from the intention or operation of God but meerly upon the will of man and so is wholly contingent and uncertaine all which are erroneous The Papists also hold that there is free will in man before he hath this new spirit which doth concurr and cooperate with God in the putting in this new spirit as an efficient cause thererof and they pronounce him Anathema Sess 6. de Justif Can. 4. in the councell of Trent that sayes the will is meerly passive in this worke Our divines hold it and not onely they but the Lord himselfe John 15.5 Without me you can doe nothing therfore al is from Christ and if it be his judgement how impious is that Cannon which puts an Anathema upon the Lord. Wee cannot make our spirits new nor any part of them Deus est causa totius entis of this new spirit of every qualitie in it and every degree of every qualitie Phil 2.13 It is God which worketh in you both to will and to doe of his good pleasure The will to have this new spirit is not from mans will but from the grace of God and that grace when it is working and entring into the will though the will of it selfe oppose it and rejects it yet because of the mighty power of God in the work and strong intention of God to effect such a worke it cannot impede the introduction and forming of this new spirit it s cal'd the circumcision of the heart and is attributed to God Deut. 30.6 It s not in the power of man to circumcise his own heart God only doth it and that he acts powerfully in this work of a new spirit see Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes and yee shall keepe my judgements and doe them Though Satan the God of this World have got possession of a man fortified himselfe in the strong holds be in man yet the Lord will bring in his spirit throw out Satan throw downe his holds and cause a man by the power of his spirit and grace to walke in contrary wayes to what he did Man in Scripture is sayd to be dead and dead men neither desire nor worke their owne resurrection John 5.25 The dead shall beare the voyce of the Sonne of God It must be a mighty and powerfull voyce which reacheth to a dead soule and fetcheth it out of that condition and when God speakes and workes efficaciously to that purpose the soule can no more withstand it then Lazarus could the call and power of Christ therefore sayth Christ John 6.37 All that the Father giveth me shall come to me They shall not prevent it by the liberty of their wills the event is infallible the causation necessary otherwise Gods election should be frustrate for if man by his free will could keep out this new spirit and null all the operations of God about the working of it what should become of his Elect his giving of men to Christ would be to no purpose Quest Whereas they say Propound suitable objects and men will take them as propound honey to a Bee Grasse or a greene Bough to a Sheep and they will receive them so let man have fit objects propounded to his understanding and will and he will then close with them and this is all is done in the worke of grace Ans 1. See how derogatory this is to the Lord that no more is given to his spirit in working then is given to Satan he propounds objects suitable to the Sons of Men and if the spirit propound Divine objects so doth Satan Gen. 3.5 Yee shall be as Gods knowing good and evill If the Devils objects be received or refused at the pleasure of mans will so shall the spirits 2. What suitablenesse is there betweene our carnall heart and the spirituall high things of God 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him men must be made spirituall before they can discerne or close with spirituall things Honey is the proper food of a Bee and grasse of a Sheepe but spirituall things are not the proper food of a Carnall heart New wine is not for old Bottles 3. If suitable objects would do it Christ propounded as suitable truths as ever any did yet the Jews were not taken with them John 6.44 not any man be he never so rationall have he never such rationall objects propounded that wil hear or can come Quest Is it not in mans power to doe ought towards the working this new spirit in himselfe it seems otherwise for the Lord saith Ezek 18 31. Make you a new heart and a new spirit Answ 1. Such phrases in Scripture import not liberty and power in man to doe such things but shew his dutie and misery that he cannot doe them Man having fallen should set himselfe in the condition God placed him first in he should cast away his siâ—s regaine that Image of God he hath lost yet all his endeavours will not reach it A man may with as much facilitie make a new sunne a new Heaven a new Earth a new World as a new heart and new spirit within himselfe David knew it and therefore pray'd Psal 51. Create in mee a cleane heart c. 2. Neyther is this command of God in vaine for the Lord gives what he commands Make you a new heart and a new spirit saith God here 's his command and in the Verse we are on it s said I wil put a new spirit within you so that when a thing is commanded us to doe which we cannot doe we are to look at the Lord to doe it who hath therefore made gratious promises to his for that purpose man is commanded to feare God Ecles 12.13 Isa 8.13 1 Pet. 2.17 and God hath promised to put his feare in his Peoples hearts Jer 32.40 I will put my feare in their hearts and they shall
he would leave them The Jewes thought because they had the Temple and God amongst them that therefore they were well and happy though their worship were mixt and their lives wicked but they were deceiv'd No particular visible Church hath assurance of Gods abiding longer with it then it keepes his worship pure walks holily and humbly with him when any corrupt his glory his worship then the glorious Lord and the glory of the Lord doth leave them 3. When God leaves a people then protection of Angells and comfort of Ceeatures leave them also the Cherubims and wheeles together with the glory left them and went to the mountain When the King goeth the Court removes and the Servants follow when God is gone we are left naked lye open to all temptations and miseries we have no God to counsell comfort protect or save and what a case is such a people in Jer. 6.8 Be thou instructed O Jerusalem least my soule depart from thee and what then Least I make thee desolate a Land not inhabited VERS 24. Afterwards the spirit tooke me up and brought me in vision by the Spirit of God into Chaldea to them of the Captivity so the vision that I had seen went up from me HEre is the conclusion of this glorious Vision our Prophet had seene The spirit had carryed him not in body but in spirit unto Jerusalem Chap. 8.3 And shewed him how things were there what God was purposed to doe and now having seen and heard glorious and terrible things the Vision went up to Heaven he saw it no more The spirit an shew us things at a great distance Obser 1. as if we were present the spirit caused Ezekiel to see things at Jerusalem when his body was in Chaldaea Our senses cannot discerne farr but the spirit knoweth all things in all places and can satiâ—fie us with the knowledge of them give us spirituall and propheticall eyes Paul saith 2 Cor. 12.2.3 That he was caught up to the third Heaven but whether in the body or out of the body he knoweth not and being there he heard unspeakable words The spirit took him up caused him to heare such things so did the spirit here take up our Prophet and caused him to see such things 2. This Vision was reall divine no imaginary fained thing not from his braine but from the spirit it selfe In raptu abstrahitur anima a sensibus phantasmatibus therefore it 's said to put all out of doubt The spirit took him up and brought him in Vision and the Vision I had seen went up which shewes it was no humane thing but divine 3. The servants of God have glorious sights here sometimes but they soone expire and come to an end So the Vision which I had seen went up from me He had seen the glory of God the Cherubims and wheels and the man cloathed with linnen Viz. Christ but here was no continuance of this glorious sight Jacob seeth a ladder reaching up to Heaven Angells ascending and descending and the Lord at the top of the ladder but this was onely for a night and then it ceased Gen. 28.12.13.16 Moses saw the Lord in the burning bush Exod. 3.23 But the fight lasted not Isaiah saw the Lord sitting upon a Throne Isa 6.1 Peter James and John saw the transfiguration of Christ Math. 17. And all the Apostles Saw his glory as the glory of the onely begotten but the Vision went up from them VERS 25. Then I spake to them of the Captivity all the things that the Lord had shewed me HEre you have what the Prophet did after the Vision he had been in an extasie some time and now being brought to his ordinary and pristine condition he relates to the Captives what he had seen and heard Many of those in the Captivity and probably some of those Elders which sate in the Prophets house Chap. 8.1 thought them happy which were at Jerusalem condemned their owne act in coming to Babylon judged their counsells foolish and weake which they had about their coming thiâ—her and blamed Jeremiah for exhorâ—ing them therâ—unto hereupon Ezekiel being returned as he thought from Jerusalem to Chaldaea speaks unto them what he had received concerning the destruction of the Temple City Land and the mâ—series of the inhabitants and thereby convinceth them that they were in a far better condition then those they haâ— left behind All the things Things in Hebrew is words now words are not shewne but heard how then doth he say Which he had shewed me they were not meer words but words Vesâ—ita externo symbolâ— He had many types Viz. Of a sâ—â—dge of a razâ—r and haire of a chain of six men wiâ—h slâ—ughter weapons in their hands of a cauldron whâ—ch were visible words Obser 1. When men have been in the hand and power of the spirit acted thereby then are they siâ— to speak unto the people Then I spake unto them When Moses had been in the mount then was hâ— fit to speak to those at the foot of the mount when the spiâ—it had irradiated the minds of men with divine light and truths then are they meetest â—o communicate to others The Apostles being filled with the spirit spake freely boldly Acts 4.13.20 2. Gods Prophets and Messengers must speak unto those they are intended for Ezekiel had his vision and all the types in it for the Jewes those of the Captivity not the Babylonians God had a care of the Captivity that they might be instructed concerning his mind and be undeceived in their apprehensions about the things of Jerusalem Then I spake unto the Captivity 3 They must declare what they have hâ—ard and seen not what is their owne what is mans is uncertaine unsatisfying unsanctifying but that which iâ—â—hâ— Lords is infallible will satisfie and sanctify Christ told the Apostles the spirit should take of his and shew unto them John 16.14 Math. 28.20 They must teach the people to observe what he commanded them 1 Cor. 11.23 Paul received what he delivered thus did Ezekiel he spake what the Lord shewed unto him 4. They must be faithfull speake all the things which are shewed unto them thus did our Prophet he delivered unto them all the Lord had shewne unto him what ever he had seen or heard that he faithfully giveth out There muâ—t be no adding to the things of God no detracting from them no changing any of them but what is the Lords that must be dispensed Christ who was sent of the father saith All things that I have heard of my Father I have made known unto you Joh. 15.15 and Paul kepâ— back nothing but delivered all the counsell of God unto them Acts 20.20.27 CHAP. XII VERS 1 2 3 4 5 6 7. The word of the Lord also came unto me saying Son of man thou dwellest in the midst of a rebellious house which have eyes to see and see not They have eares to hear and hear not for they are a rebellious
he waits is bountifull and would with his goodnesse and long suffering draw sinners to repentance Let others be like God a Minister should be patient not strive be gentle towards all men not bitter nor cursing in meekenesse instructing c. 2. Prophets must venture though the successe of their endeavours be uncertaine goe prepare stuffe for removing remove and from place to place It may be they will consider Prophets and others should look at Gods will not successe Divine pleasure is warrant sufficient for any to act let the issue be what it will Ministers Magistrates Parents must doe their duty it may be good will come of it It may be they will consider it s not a word of doubting but of hope and encouragement Thou shalt bring forth thy stuffeby Day in their sight The reason of this was that so all might see Princes Nobles and People and be inexcusable if they did not take warning Goe forth at even This was to shew the stealing away of the King Nobles and men of war by night as it is 2 Kings 25.4 The City was broken up and all the men of war fled by night by the way of the Gate between two walls which is by the Kings Garden and the King went the way towards the plaine Jer. 39.4 They fled and went out of the City by night even Zedekiah with the rest .. Dig through the wall c. To shew what great streights they should be in all gates should be beset all knowne passages stopt and they necessitated to breake through the wall and vers 7. Ezekiel saith he did it with his owne hand I dig'd through the wall with my hand In eminent danger any shift will men make pull stones out of walls c. Thou shalt beare it upon thy shoulders To shew that the People and Princes should carry away their pretious things upon their shoulders Thou shalt cover thy face that thou see not the ground Covering of the face was in use among the Jews and others 1. In case of disappointment and shame they did it Jer. 14.3 Their Nobles have sent their little ones to the waters they came to the pits and found no water they returned with the vessells empty they were ashamed confounded and covered their heads 2. In case of sorrow and mourning 2 Sam. 19.4 When Absalom was slain David covered his face and cryed O Absalm my Sonne so in the 15 Chap. 30. David and the people had their heads covered and wept when they went up Mount Olivet 3. In case of guilt â—nd punishment for it Esther 7.8 When Haman was accused by Esther and to suffer for his villanous plot against the Jewes they covered his face as not worthy to see the sunne or earth here the Prophets covering was typicall and was to shew not onely what a darke moonelesse night Zedekiah should chuse to flie in but what a darke condition he should be in when his eyes should be put out therefore those words That thou see not the ground are added intimating that though he were carryed into Babylon yet he should not see that Land For I have set thee for a signe to the house of Israel And in the 11 ver I am the signe The word in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portentum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth somthing beautifull specious drawing to admiration here it s put for a strange or wonderfull thing That might be pleasing to the eye but sad in effect and heavy to the heart and is the same with Oth and is rendered a signe in this place and others as in 2 Chron. 32 24. Isa 8.18 I and the Children thou hast given me are for signes and wonders There are both the words and point out the same thiâ—g and that is Signum or portentum quo futurus rerum eventus designâ—tur as Isa 20.3.4 His going naked and barefoot was a signe and wonder upon Aegypt and Ae hiopia and our Prophets digging the wall carrying out his stuffe and covering of his face made him a signe to the house of Israell they would not beleeve that they should goe into cap iviâ—y but this was a lively signe to convince them of it The Lord carryeth on his desiâ—ne in the World oft times Obser by foolish weak ridiculous means the Prophet must dig through the wall carry out his stuffe upon his shoulder remove from place to place and cover his face that he see not the ground these things seem'd childish and foolish unto the Jewes they thought him a silly or mad man so Chap. 4. He must take a Tile picture Jerusalem upon it he must build a sort cast a Mount set a campe and battering Rams against it he must also set an Iron pan for a wall between him and the City lye upon his left side and then upon his right side drinke water by measure aâ—d bâ—ke his bread in dunge c. All which seem'd poore ridiculous things in the eyes of the people but there was weight in them And I did as I was commanded I brought forth my stuffe by day as stuffe for captivity c. In this Verse is the obedience of the prophet to the type commanded and in the two next preparation to the application of the type Obser From the sixt Verse its mans duty readily to obey the Lord in whatsoever he commands be they things of such nature as to seeme ridiculous unworthy a man such as will expose him to scorne disgrace c. yet he is bound to doe them Our Prophet did as he was commanded he stuck not at the doing those things would make him a signe and fable in all Israel VERS 8 9. And in the morning came the word of the Lord unto me saying Sonne of man hath not the house of Israel the rebellious house said unto thee What doest thou GOD had appointed the Prophet to doe those typicall things in their sight and now he comes to inquire what the people did or sayd upon his so doing and such was the blindnesse and stupidity of this people that they did not so much as inquire of the Prophet what these typicall passages meant The words in the 9. Verse are an interrogation and import a negative not an affirmative thus Hath not the rebellious house said unto thee what doâ—st thou No I know it hath not they dreamt rather of their owne returne out of Captivity then thought of their Brethrens coming into captivity who were at Jerusalem they rather derided the Prophet for those strange acts then consulted what they meant The Lord looks after his Messengers and messages Obser sent by them and will have an account what entertainment they have The Lord commanded Ez kiel to goe and doe such things which he did and here he comes and inquires what was the effect of those typicall actions whether the people apprehended his meaning in them or made inquirie after them have they come to thee have
they said What doest thou God mindes the Servants he imployes there words and actions shall not be in vain He makes speedy inquiry here after all In the morning came the word of the Lord unto me saying Sonne of man hath not the house of Israel said unto thee c. If they understood them not it was their duty to come to the Prophet for resolution and his duty to resolve them VERS 10 11 12 13 14. Say thou unto them Thus saith the Lord God This burden concerneth the Prince in Jerusalem and all the house of Israel that are among them Say I am your signe as I have done so shall it be done unto them they shall remoove and goe into captivity And the Prince that is among them shall bear upon his shoulder in the twylight and shall goe forth they shall dig thorow the wall to carry out thereby he shall cover his face that he see not the ground with his eyes My net also will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the Land of the Chaldaeans yet shall he not see it though he shall die there And I will scatter toward every wind all that are about him to helpe him and all his bands and I will draw out the Sword after them IN these Verses you have the application of the type to the Prince and all the house of Israel which is in generall laid downe in the 10. Verse then the common calamity of both in the 11. Verse They shall goe into captivity Then a more speciall application of it to the King in the 12. 13. Verses where his bearing stuffe upon his shoulder his flight digging through the wall and covering his face are set downe together with his apprehension excaecation deportation into Babylon and death there This burden Hâ—mmassa from Nasa to lift up a word so rich in signification and efficacy Vt vix centum aliarum linguarum verbis explicentur ejus divitiae Pradus it may be rendered this burdensome doctrine or prophecy which these types doe speak by burden is meant the typicall signe of captivity which was a burden to the Prophet to act to open unto them a burden to them to hear and especially to bear grievous prophesies are cald burdens in scripture Nabum 1.1 Hab. 1.1 so Isa 15.1.17.1.19.1 The Prince It was Zedekiah a wicked and timerous King the Hebrew is Hannasi from Nasi to lift up either because he is lift up above the people or should populi onera levare ease and lighten the greivances of the people as they in Exod. 18.22 But if they grow tyrannicall and impose heavy burdens upon the people the Lord hath a burden for them as here Zedekiah must dig through the wall carry forth on his shoulder flye c. This you may see fullfill'd Jer. 52.7.8.9.10.11 Where you have his flight mentioned the Chaldaeans persuit and apprehension of him his carrying to Riblath where his eyes were put out and after to Babylon where he dyed Say I am the signe c. This relates to the few in Babylon they conceiv'd there should no judgemtnt befall Jerusalem nor the men there by this typicall worke of the Prophet the Lord shewes them their error that it should not be well with them at Jerusalem its true they condemne you for remooving into Babylon and justifie themselves that they are the onely people righteous and acceptable unto me and therefore are safe in Jerusalem but you shall see and they shall know how vaine and foolish their thoughts and reasonings are as I have dealt with you so will I doe by them they shall be made Câ—ptives very speedily and meet with sorer judgements then you did My net alsa will I spread upon him and he shall be taken in my snare These words you have again in the 17. Chap. 20. Verse The Chaldaeans here are likned unto Fisher men who usually dwell by the water sides now Babylon was among the waters Euphrates and Tygris running by it or through it hence Jer. 51.13 O thou that dwellest upon many waters Therefore fitly are they compar'd to Fisher-men and the Armie was the net a net spreads abroad compasses and catches by this net was Zedekiah the Princes City and all pretious things therein taken In my snare Lam. 3.13 He hath spred a net for my feet Snares are for the Land and its thought to be a hunters snare such as is set for wild Beasts which beeing hunted and chased hard are driven into snares and so taken they are set secretly catch suddenly hold certainly The hebrew word Meizudab as Junius observes signifies also a strong hold and in this sense it may represent to us Riblath whether Zedekiah was carryed where he receiv'd judgement and had his eyes put out or that hold he was put â—nto in Babylon Obser 1. The great mercy and goodnesse of God who takes occasion from their sin to afford them this mercy the exposition of this type they were stupid and minded not the Prophet and his actions or if they did they derided him as a foolish or madd man to doe such things hence the Lord is pleased to take an advantage to acquaint them with it have they not asked thee what doest thou Say thou unto them thus saith the Lord this burden concerns the Prince c. Hos 2.13.14 Isa 57.17.18 Gen. 8.21 In those places God takes occasion from mans sin to shew mercy So in Joh. 20.25.27 From Thomas his unbeleife c. Takes an opportunity to come and shew his wounds c. 2. To secure and confident sinners God will render judgement most certainly and impartially Say to them as I have done so shall it be done unto you What ever their thoughts are at Jerusalem or yours here their condition shall be like yours have you been afflicted with Warre Famine Plague have you lost the Temple City your Countrey and estates are you brought into an Heathenish Land so shall it be with them 3. The Lord hath burdens for Princes if they be wicked there be burdensome Prophecies against them and burdensome judgements for them Zedekiah did evill in the sight of the Lord 2 K. 24.19 And you may see what burdens he had 1. A burden of fear he durst stay no longer and Jer. 38.19 I am afraid of the Jewes fallen unto the Chaldaeans least they deliver me into their hand 2. A burden of shame he covers his face he will see none nor be seen of any he leaves Jerusalem in a shamefull manner carrying some burden upon his shoulder as if he were some vulgar man he is disguised as being asham'd of a Princely title 3. A burden of flight he is put to it to flie for his life 4. A burden of darknesse in the evening or night he steales away 5. A burden of difficulties he must dig through a wall goe in by-wayes 6. A burden of sad judgements 1. He is taken by
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
Land of Chaldea he must tell the Captives what should befall the Jewes at Jerusalem and in the Land of Israel They shall eat their bread with carefullnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes care griefe feare which commonly attend one the other the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with want before they rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want is a great affliction And drinke their water with astonishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stupescere admirari The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum interitu desparing of deliverance and life Chalde Cum stupore the French En desolation That her land may be desolate Judaea was the choycest of Lands a paradise to other Countries it abounded with milke honey corne oyle wine cattel silver gold and other pretious things but now it was to be laid wast now it should be stript of its inhabitants of its plenty and treasure the Hebrew is a plenitudine sua Because of the violence of them that dwell therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes injury Tyranny spoyle The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the wickednesse of them c. The Lord puts his servants oft upon troublesome service Obser 1. and sad actions for the conviction and benefit of others here Ezekiel must eat his bread with quakeing and drink his drinke with trembling he must dig through the wall and bear his stuffe upon his shoulder goe out at even cover his face remove his stuffe which were burdensome actions and Chap. 4. He must lye upon his left side three hundred and ninety dayes and then upon his left side forty dayes he must eat bread bak'd with Cowes dung and Chap. 5. He must shave his head and his beard make himselfe bald and unsightly So Hosea he must marry a Wife of whoredomes Chap. 1.2 Jer. 27.2 He must make yokes and bonds and put upon his neck These things were to signify what God would doe unto the Nations bring them into subjection to Nebuchadnezzar 2. It s Divine pleasure that when typicall and dark things are given out to the Prophets that they should make them knowne to the People Ezâ—kiel must tell the people what was in it that he eat his bread and drank his drinke in such a manner So for his digging and removing he must tell them what Mystery was wrapt up in it Say unto them this burden concerneth the Prince vers 10. here vers 19. Say to the people c. It s the duty of those are teachers in the Church to open things are mysterious what they meane and signify 3. God can mingle sorrowes with our comforts and make our choice comforts comfortlesse comforts they shall eat their bread with carefullnesse and drinke their drinke with astonishment God wouâ—d bring an enemy to the gates of Jerusalem and put them to such streights that they should neyther eat nor drinke with any comfort feare carefullnesse and astonishment would be gravell in there bread and gall in their drinke Adams comforts in Paradise were soone dampt Psal 127.2 To eate the bread of sorrowes Gen. 3.17 In sorrow shalt thou eat bread of sorrows was his bread and is his Childrens bread to this day onely some times God puts in more sorrow then at others there is bread of affliction 1 K. 22.27 Bread of mourners Hos 9.4 Here God would put in much sorrow affl ction and mourning quakeing trembling care and astonishment should possesse them their plenty should be turn'd into scarcity for wine they should have water and very little of that too for the finest of the wheat flower they should have bran and not their bellies full of that 4. It s sin the sin of Injustice oppression which cause God to lay wast a plentifull land that her land may be desolate from all that is therein because of the violence of them that dwell therein It s observ'd that the Jewes were and still are a covetous people It was their covetousnesse put them upon unjust acts of oppression and violence and God upon just judgements of Famine and desolation Psal 107.34 He turnes a fruitfull land into barrennes for the wickednesse of them that dwell therein Mans wickednesse moves the Lord to lay plentifull and pleasant lands wast yet it s made their act Zech. 7.14 They layd the pleasant land wast they were the procreant cause they begat sin sin begat judgement and judgement begat desolation VERS 21.22.23.24.25.26 27 28. And the word of the Lord came unto me saying Son of man what is that proverb that yee have in the land of Israel saying the dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverb to cease and they shall no more use it as a proverb in Israel but say unto them The dayes are at hand and the effect of every vision For there shall be no more any vain vision nor flattering divination within the house of Israel For I am the Lord I will speak and the word that I shall speak shall come to passe it shall be no more prolonged for in your dayes O rebellious house will I say the word and will performe it saith the Lord GOD. Againe the word of the Lord came unto me saying Son of man behold they of the house of Israel say the vision that he seeth is for many dayes to come and he prophecyeth of the times that are far off Therefore say unto them Thus saith the Lord GOD. There shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God IN these verses you have the third part of the Chapter a confutation of those made an ill construction of the Prophets Prophesieâ— One kind of men gave no credence at all to what was Prophecyed but derided the Prophets saying when were you in Heaven or who told you the mind of God you are deceivers if any such thing had been as you speak of it had taken place ere this but nothing is done therefore we will not beleeve you Another kind of men were perswaded the Prophets spake truth but it was at a great distance long ere it was to take place and therefore grew secure Hence the Lord commands the Prophet to let them know that his words should certainly and shortly come to passe In the words consider 1. A complaint of a Proverbe What is that Proverbe which you have in the Land of Israel Vers 22. 2. The mention of the Proverb The dayes are c. V. 22.28 3. The confutation of it Vers 23. I will make this Proverbe to cease and they shall no more use it as a Proverbe in Israel c. 4. A confirmation of that confutation 1. From the Lords proceeding with the false Prophets and their vaine visions and flattering Divinations They should cease Vers 24. And 2. From the promise of making good his word and that speedily
every winde of doctrine by the sleight of men and cunning craftynesse whereby they lye in weight to deceive by mutuall opinions and subtile sophismes they cog'd with and cheated the people as cunning gamesters at dice lye in wait to cheat young novices 2. That their visions and divinations are false and flattering 1. False they are cal'd here visions of vanity there is no truth in them no trust to be given unto them the false Prophets had their names from the falsehoods which they presnted to the people sometimes they are said to Prophecy lyes false visions and divinations a thing of nought the deceit of their heart Jer. 14.14.15 Sometimes they are said to make vaine and speak a vision of their owne heart Jeremiah 23.16 To cause Dreames to bee dreamed Jeremiah 29.8 They are called Foolish Prophets that follow their owne spirit that have seen nothing Ezek. 13.3 That have seen vanity and lying divination vers 6. Which is as nothing There were many such Prophets amongst them and this is the way that Antichrist worketh now in times of the Gospell 2 Thes 2.9.10 His comming is after the working of Satan with all power and signes and lying wonders and withall deceiveablenesse of unrighteousnesse When Satan comes into a man iâ—s with efficacy and there he works stranegly and deceitfully so Antichrist when he comes into the Church or State it s with efficacy he pretends that all Ecclesiasticall power is his he sits in the Temple as God and exalts himselfe above all is cald God even above the civill powers therefore in the 9. Verse is said to come with all power Of his signes and lying wonders you may see Rev. 13.3.13.15 and with all deceivablenesse of unrighteousnesse that is with all the Art and cunning to deceive which an unrighteous heart spirit state and pollicy can afford 2. Flattering Jer. 28.2.3.4 Hananiah a false Prophet flatters them and feeds them with vaine hopes saying Thus saith the Lord of Hosts I have broken the yoake of the King of Babylon within two full yeares will I bring againe into this place all the Vessels of the Lords House and Jeconiah the Sonne of Jehoiakim King of Judah with all the Captives of Judah that went into Babylon Here were pleasing words which lull'd them in security When Ahab had a minde to goe up to Ramoth Gilead and fight what sayd the Prophets to him 1 Kings 22.12 Goe up to Ramoth Gilead and prosper for the Lord shall deliver it into the Kings hand And when Micaiah a true Prophet was cald to speake they would have corrupted him say the Messengers The words of the Prophets declare good unto the King with one mouth let thy word I pray thee be like unto the word of one of them and speake that which is good Foolish people think those words good which flatter and please them but such words undoe them Ezek. 13.10 Because they have seduced my people saying peace and there was no peace and one built up a wall and others dawbed it with untempered morter The true Prophets threw downe Jerusalem by their Prophesies but the false built up a wall prophesied safety deliverance and others agreed with them but this was flattery and their destruction Pro. 26.28 A flattering mouth worketh ruine This Paul knew and therefore justifies himselfe that at no time he used flattering words 1 Thes 2.5 If he should have pleased men he should not have been the servant of Christ 3. Vaine visions and flattering divinations of false Prophets doe cause people to be secure and fearelesse of Divine threats Obser they regarded not what Jeremiah prophesied against Jerusalem so long as Hananiah and such men prophesied the contrary Ahab feared not scattering and falling at Ramoth Gilead whilst the false Prophets sayd Goe and prosper Mans nature is apter to be secure then to feare because pleasing things are sooner taken in then such as are averse to them 4. God hath his time to confute and confound visions of vanity and divinations of flattery There shall be no more any vain visions c. When the Lord made good his word brought Nebuchadnezzar to the walls of Jerusalem gave it up into his hands then were all the lying Prophets confuted and confounded with shame events discover viâ—â—ons and distinguish Prophets Jer. 28.9 The Prophet which prophecyeth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truely sent him If it prov'd true what was Prophecyed then was it a vision of God if not a vision of vanity and this was the way for them to try the Prophets by Deut. 18.21.22 The question is there how shall we know whether a Prophet speake of himselfe or from God the Answere is Look to the event if the thing he speaks come not to passe it s not of God it s a lye shame and confusion to the Prophet when Ahab was wounded and fell at Ramoth Gilead then the false Prophets were confuted and Zedekiah confounded running into an inner Chamber to hide himselfe 2 K. 22.25 Hence the Lord is said to frustrate the tokens of lyars to make Diviners mad to turne wise men backward and to make their knowledge foolish Isa 44 25. For I am the Lord I will speak and the word that I shall speake shall come to passe c. In this and the last verse the Lord promiseth to make good his word and that without delay is should not be prolonged as they imagined but quickly take effect and accomplish those ends it was intended for I will confound the false Prophets and justify the true they speak and it never comes to passe I will speak by my Prophets and it shall come In the words of this Verse you have 1. A reason which first looks back to what was said in the 24 Verse Vaine vision and flattering divination shall cease why I am the Lord and power is in my hand to discover vaine and flattering Prophets to confound them and their visions 2. Forward to what God should say I will speake it shall come to passe it shall not be prolonged and why I am the Lord Jehovah and will give being to my word 2. A generall promise of speaking what he pleases and makeing it good I will speake and it shall come to passe There shall not be any delay 3. A speciall application of it to the house of Israel and their time In the dayes O yee rebellious house will I say and performe Quest Whither doe the sins of people cause judgements threatned to come sooner then the time appoynted because it s said here it shall be no more prolonged as if he should say I thought yet to have prolonged defer'd my judgements but they shall come speedily Answ As mens repentance may prevent judgements threatned so their sins may hasten them Jer. 48.16 The Calamity of Moab is near to come and his affliction hasteth fast Moabs sins hastened Moabs afflâ—ctions When
19.23.28.22 CHAP. XIII VERS 1 2 3 4 5 6 7. And the word of the Lord came unto me saying Son of man prophesie against the Prophets of Israel that prophesie and say thou unto them that prophesie out of their owne hearts hear yee the word of the Lord. Thus saith the Lord God woe unto the foolish Prophets that follow their own spirit and have seen nothing O Israel thy Prophets are like the foxes in the desarts Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the LORD They have seen vanity and lying divination saying the Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word Have ye not seen a vaine vision and have ye not spoken a lying divination whereas ye say The LORD saith it albeit I have not spoken THE former Chapter concern'd the King and the people this concernes onely the false Prophets and Prophetesses who taking upon them that Office were led by their owne spirits and deceiv'd the people with vaine visions and lying divinations to accomplish their owne ends against these doth the Lord set our Prophet Ezekiel on worke to prophesie severely In the Chapter you have two generall parts 1. A Prophesie against false Prophets in the first 16. Verses 2. A Prophesie against Women Prophets from the 17. Vers to the end In the first part you have the judgements and sins of the false prophets declared and laid downe 1. The judgements threatned against them which are in the 2. 3. 8. 9. 11. 13. 14. 15. 16. 2. The sins causing those judgements threatned and they are expressed in the 2. 3. 4. 5. 6. 7. 8. 9. 10. 16. Gods threatnings and their sins are promiscuously delivered by our Prophet and we shall handle them as they lye The 1. vers 2. 17. Doe shew the Author of this Prophesie and that was the Lord who bade Ezekiel Prophesie and set his face against them Our Prophet had Divine warrant for what he said and wisely prefixes it when he was to deale with false Prophets who had neither word nor warrant from God for what they said or did true Prophets have their Commission and Instruction from God In the 2. Verse you have 1. The appellation Son of man 2. A a command and that is two fold 1. Is to Ezekiel Prophesie 2. Is to the false Prophets Here ye the word c. 3. The kind of Prophesie and that is comminatory Prophesie against the Prophets of Israel 4. The sin that moves God to set the Prophet against them and that is They Prophesie out of their owne heart Against the Prophets of Israel Whether the Prophete in Babylon or in Zion you may demand for there were false Prophets in Babylon who were the Prophets of Israel because they Prophesied to the captive Jews Jer. 29.8.9 And there were false Prophets at Jerusalem Jer. 27.14 And they were the Prophets of Israel also We may understand this Prophesie of the false Prophets in both places That Prophesie out of their owne hearts Hebrew them that are Prophets out of their owne hearts Vulgar Prophetantibus de corde suo Cast Qui commenta sua vatici nantur To Prophecy out of theie ownr hearts is 1. To Prophecy upon their owne mâ—ere motion they are Prophets because themselves will be Prophets and they Prophesie because they will Prophesie they have no call to this Office but their wills they thrust themselves upon it 2. The things they Prophesie not their owne what their fancies lusts affections carnall reason suggest unto them those things they deliver their Prophesies came by the will of man 2 Pet. 1.21 For the Prophesie in old time came not by the will of man The true Prophets did not prophesie out of their owne hearts after their owne wills but they spake as they were moov'd by the holy spirit what that brought in they gave out Divine truths were presented to them and those they commended to the people but false Prophets had nothing of or from the spirit they had all out of their owne hearts yet pretended they were inspired and had the spirit 1. Kings 22.24 Which way went the spirit of the Lord from me unto thee Zedekiah and all the rest of the false Prophets thought they had the spirit of the Lord but it was the spirit of Satan a lying spirit they had vers 22. I will goe forth and be a lying spirit in the mouth of all his Prophets Quest If they speak out of their owne hearts why are they cald Prophets they are Prophets that speak from God and not themselves Answ The word Prophet is taken largely for any one that foretells things true or false and is common to good and bad the Scripture speaks according to the use of words Titus 1.12 One of themselves even a Prophet of their owne That was Epivunides a Poet for poets were commonly cald Prophets and so the Scripture gives the name to any foretelling things Baals Prophets 1 K. 18.19 And the Prophets of the graves in the 2 Pet. 2.1 There were false Prophets among the people Thus saith the Lord God Woe unto the foolish Prophets c. Here the Prophet proceeds in denouncing judgement and describing those false Prophets 1. The judgement denounced is in this word Woe French Malediction sur les fol Prophetes a little word but very comprehensive all evils are contained in it they promise all happinesse to the people but woe to themselves woe to their bodies woe to their soules woe to their names woe to them here woe to them hereafter the dreadfull judgements mentioned in the Revelations are called Woes Chap. 9.12 One woe is past and behold there come two more hereafter 2. The description of the Prophets they are foolish and this foolishnesse of theirs is evidenced two wayes 1. They follow their owne spirits 2. They have seen nothing Foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Vilis stultus caducus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies one Qui caret cerebro sapore Kirker so Montanus renders the word Prophetis caducis woe to the Prophets that faile in their prophesies and fall by them the Vulgar is Prophetia insipientibus Castal insanis These Prophets were subtile and crafty abounding with carnall and worldly prudence but in the things of God they were blind and foolish they cal'd light darknesse and darknesse light they were lifted up with their pretended Visions and Divinations they despised and insulted over the true Prophets they boasted themselves to be the men of Gods Counsell and laboured to be had in admiration of all they foresaw no danger but spake pleasing things to the people prophesying safety and good dayes and this was their foolishnesse There was no Divine wisedome or truth in them That follow their owne Spirit These words are answerable to those in the
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
the wind and weather tryes their buildings the Prophets here goe under the notion of builders and they had made their building and God would trye it Nebuchadnezzar with all his Forces should come like an overflowing showre great strong hailestones a stormy wind and if their wall could stand then and their morter endure it would be evident that they were wise builders had made a firme wall 1 Cor 3.13 Every mans worke shall be made manifest and the fire shall try every mans worke of what sort it is the work here is interpreted of Doctrines and Opinions taught and held they shall be tryed by fire either of affliction or of the spirit the Word of God 8. God hath variety of ways and meanes to try mens works he hath showres hailestones winds 9. It s impossible for false Prophets to avoyd the judgements of God they and their worke must suffer see what is said in the 15. and 16. Verses I will accomplish my wrath upon the wall and upon them that have dawbed it to wit the Prophets of Israel Gods judgements against them are sudden irressistible and unavoidable they are likned to showres hailestones and stormy winds which come suddenly assault strongly and cannot be avoyded and God saith in the 13 Vers He will rend their wall and worke in anger and fury if he will rend who can preserve if he will teare in pieces who shall deliver Psal 50.22 10. What ever Doctrines Opinions Tenets false Teachers and Prophets doe deliver to scatter among the people shall come to nought They built a wall dawbed it with untempered morter but Vers 11. Say unto them it shall fall God had determined the ruine of this wall of all the false prophesies they had delivered the Doctrines of men are w ndy unstable and vanishing things Acts 5.36 37 38. Gamaliel tells of one Theudas who boasted that he was somebody a Prophet and vented his owne opinions amongst them and drew four hundred men after him and this false Prophet with his prophesies and followers were scattered ruined and brought to nought after him Judas of Galilee drew away much people with his perswasions and pretences and he perished and those obeyed him were dispersed and then presents to the Councill where he was speaking the Apostles and their Doctrine saying Refraine from these men and let them alone for if this counsâ—ll or this worke be of men it will come to nought you have seen the end of Theudas and Judas of their Counsels Opinions and works they being from men are fallen with the men but if they had been of God they would have stood as he speakes of the Apostles Doctrine if it be of God yee cannot overthrow it Men may venture build upon Divine truths they have a Divine arme to support them but humane Opinions Doctrines if we confide in we shall greatly be deceiv'd they and we shall fall together Bâ—by on you know was supported by false Docteines fals worship fals Government fals Miracles and lying wonders as you may observe in the Revel and Chap. 18.2 you heare Babylon the great is fallen is fallen and Rev. 19.20 The Beast was taken and with him the false Prophets that is the Pope and his Clergy they desired and endeavoured the standing of their Kingdome but being upon a false foundation it fell Psa 112.10 The desire of the wicked shall perish not onely their desires but Doctrines Prophesies endeavours shall perish 11. False Prophets and Teachers shall be discovered and they and their worship exposed to laughter and scorne When the wall is fallen shall it not be sayd unto you Where is the dawbing wherewith yee have dawbed it you have made a goodly Wall such an one as could not indure a showre yee are Imposters have deceived us and others thus should they be detected and derided There were many false Prophets in Ahabs dayes they were great with Jezabel and Ahab and made use of their power to cut off the true Prophets but Elijah calls them forth to a Sacrifice some eight hundred and fifty of them where they were discovered to be Lyars Seducers and laughed to scorne before all the people 1 Kings 18. those Prophets bade Ahab goe up to Ramoth-Gilead and prosper how ashamed were they when Ahab was slaine and the Soldiers returned with losse of their King and the day what cause had these Prophets to blush when God brought Nebuchadnezzar to beseidge the City when the walls were broken downe and they discovered to be false Prophets and their foundation with which they upheld the hope of this people to be lyes flatteries and false Divinations VERS 17 18 19 20 21 22 23. Likewise thou Son of man set thy face against the daughters of thy people which Prophesie out of their owne heart and prophesie thou against them And say Thus saith the Lord God Woe to the Women that sow Pillows to all armeholes and make Kerchiefs upon the head of every Stature to hunt soules will yee hunt the soules of my people and will yee save the soules alive that come unto you And will yee pollute me among my people for handfâ—ls of Barley and for pieces of bread to slay the soules that should not dye and to save the soules alive that should not live by your lying to my people that heare your lyes Wherefore thus saith the Lord God Behold I am against your pillowes wherewith yee there hunt the soules to make them flye and I will teare them from your armes and will let the soules goe even the soules that yee hunt to make them flye Your Kercheifs also will I teare and deliver my people out of your hand and they shall be no more in your hand to be hunted and yee shall know that I am the Lord. Because with lyes yee have made the heart of the righteous sad whom I have not made sad and strengthened the hands of the wicked that he should not returne from his wicked way by promising him life Therefore yee shall see no more vanity nor Divine divinations for I will deliver my people out of your hand and yee shall know that I am the Lord. WEE are now come to the second part of the Chapter which is a Prophesie against Women Prophetesses and here as before you have their judgements and the sins layd downe causing those judgements The judgements are in the 17 18 20 21. 23. Verses the sins moving God to be against them and to proceed so with them are in the 17 18 19 22. 23. Verses the judgements and sins are intermingled in the severall Verses In Israel had been some true Prophetesses as Deborah and Huldab now there were many falâ—e Prophetess s and the Prophet is commanded to turne his speech against them Set thy face against Once before you had this phrase Chap. 4.3 where the Prophet was to set his face against Jerusalem here it is against the Women be thou an adversary unto them and prophesie against them
Enemies when they are to incounter each other they set their faces one against another and so here when the Prophet should denounce judgement against them for their lying prophesies he was as an adversary to them and to set the face in Scripture sense against any one is Adversum eum venturas calamitates praedicere to proclaime War against them The Hebrew is thy Faces speak boldly freely and be severe against them in thy prophesying The daughters of thy people Some would understand by these Women men Prophets who were weake and womanish without courage constancy and prudence but we have no cause to take the words in that sense Our Prophet had spoken of men Prophets before and now is directed of God to another distinct subject and that is the women Prophets who are called Daughters of his people this cannot belong unto the men De falsis Prophetissis haec interpretari par est non de effoeminatis viris Which Prophesie out of their owne heart As the false Prophets did Vers 2. that is of their owne accord and their owne imaginations There were Women of old who did prophesie without blame it was lawfull for them Miriam was a Prophetesse Exod. 15.20 and went before the people Micah 6.4 so Huldab 2 Kings 22.14 Anna also was a Prophetesse Luke 2.36 and the promise of the spirit of prophesie was to Women as well as men Acts 2.17 I will powre out my spirit upon all flesh and their Sonnes and their Daughters shall prophesie And Phillip the Evangelist had foure Daughters did prophesie Acts 21.8 9. and doubtlesse the Church and people of God received much good by their Prophesying but these were false Prophetesses which did deceive the people and came not behind the false Prophets in doing mischiefe It s probable they exceeded men for Women by reason of the tendernesse of their nature sweetnesse of their voyces respect amongst men have the advantage to insinuate their opinions and perswade more powerfully especially when they have a repute for holinesse and are esteemed propheticall as these were Prophesie thou against them They arrogated to themselves the call and authority of God when there was no such thing and for Women to pretend this that they might deceive the people was grievous therefore Ezekiel is commanded to prophesie against them One thing here especially is observable that the Lord calls the people not his but the Prophets Set thy face against the Daughters of thy people when some hainous thing was committed dishonourable to God reproachfull to the people and the Lord would object it against them then the Lord would not owne them for his people that did such things that they might be convinced of the greatnesse of the evill they had done which made them unworthy to be the people or children of the Lord any longer Exod. 32.7 8. When the people corrupted themselves in making a Calfe and worshipping it then God calls them Moses people Get thee downe for thy people c. Hence that in Deut. 32.5 They have corrupted themselves their spot is not the spot of his Children Woe to the Women that sow Pillowes c. Here is a generall Judgement denounced against those Women Woe which includes evills of all sorts and speciall sins set downe 1. Sowing of pillowes to all armeholes 2. Making Kerchiefes upon the head of every Stature which are typicall actions and then the end of these hunting of soules Sowing of pillowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sowing things for the head this is an obscure phrase Pillows are soft things filled with Feathers for the head to repose upon some thereby understand an easie and pleasurable life others thinke these Prophetick Women were Sorceresses and did use these Pillowes and Kerchiefes in their inchantments they appointed those consulted with them to have these on them or about them and hereby they were made fit to receive their Oracles or Prophesies as those went to the Oracle in the Den of Tryphonius they had strange Vestures and Rites they were clad with a linnen Coat that was girt to them with a Fillet or hairelace and they had Slippers tyed to their feet peculiar to that place these things were to procure the greater reverence to their Religion Oracles and Prophesies The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover hide and the Nounes derived thence signifie Operimentum velamen praetextum quicquid obtenditur ut aliquid abscondas vel dissimules Hence Pradus interprets the word here Chesathoth rete quod obtendunt aucupes ad capiendas aviculas We must take the words in a metaphoricall sense a man that lyes upon the hard ground among stones or thornes will sleep little and very uneasily unquietly but a man that hath soft pillowes to lye upon he sleeps much with great ease and quiet he hath nothing to trouble or interrupt his sleep when men are full of feare◠cares distractions they sleepe among stones and thornes These Prophetesses by their Prophesies tooke away those feares cares and distractions were caused in the hearts of the people by the true Prophets who told them of Nebuchadnezzars comming and threatned the ruine of City and Temple and their going into Captivity they flattered them and fed them with faire words they promised them peace safety liberty c. and so put Pillowes under their heads and armeholes and strengthened them in their security Make Kerchiefes upon the head c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vailes wherewith Women did cover their faces hereby is meant the flatteries and false Prophesies whereby they vailed and covered up the people in security that they might sleep securely in utramvis aurem and not be troubled with any apprehensions of danger though they sinned grievously they perswaded them the Lord was not angry with them and they fitted their words and prophesies to the condition of every one they had that fitted the humours of the ancient of the middle age of youth they through their craft and lying Prophesies applyed themselves to the head of every stature and so pleased all and lulled them in a generall security Junius thinkes these Kerchiefes were Triumphales pilei made up into the forme of crownes of Hats and set upon the heads of the Statues thereby presaging they should have not onely safety from but victory over their enemies which they learned from the practice of Aegyptians and Babylonians and to this purpose is Deodate who expounds Vailes of the mourning and calamity of others now if the Jewes had been conquerors of the Babylonians the Babylonians had had cause of covering their faces and mourning for their losse To hunt soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad venandum which the Septuagint render this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert soules the French Pour attrapper les personnes Cast Ad aucupandas animas Vulgar Ad capiendas animas those that hunt set their nets and then drive what is hunted into their Nets and so make a prey
or preaching the people will rebell and if he would not yeeld to the abridging of preachers why should any desire the abolishing of them and so make way for the people to be idle naked scattred rebellious yea for their perishing It was one of the saddest times that ever Israel had when Israel was without a teaching Priest 2 Chron. 15.3 then they had no peace within nor without but great vexations were upon all the inhabitants of the Countries even all the ten Tribes This being without a Teaching Priest was such an affliction as that the Lord promised his people afterwards that what affliction soever befell them this should not Isa 30.20 Though the Lord give you the bread of adversitie and water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers This is a gratious promise for the continuance of the Ministerie They had the law and should have Teachers to instruct them therein Wee have the Gospel and Teachers to instruct us therein The Church and Ministerie may be hid Rev. 12.6 but not extinct Christ is a King the government is upon his shoulder he has a Kingdome and it knowes no end Isa 9.6 7. Luk. 1.32 33. his Throne is for ever Heb. 1.8 He therefore hath promised to be with his Church and the Ministerie thereof unto the end of the world Mat. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to the end of that age but of the world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 13.39 40. the harvest is the end of the world and so shall it be in the end of the world Christs Kingdome and Officers of it were not only for the Apostolicall and primitive times but for all times and ages Eph. 3.21 4 Chap. 11 12. Rev. 7.14 15 11.19 otherwise what hope were there for Jewes or Gentiles If one should leave the Jewish Synagogue and th' other Heathenisme whether should they come if Christ have no true Church no visible Kingdome Herein himself hath satisfied us Joh. 10.16 Other sheepe I have which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one Shepheard The fold was the Church the sheepe to be brought in the Gentiles who were not brought in in Christs dayes nor all in the Apostles dayes or Primitive times some are yet to be brought in and therefore there is yet a fold and Ministers to cause them to heare the voyce of Christ that they may come into this fold For whom he predestinates he calls Rom. 8.30 and his calling is not immediate but by the Ministerie of the Word And though the Ministerie now be not infallible as the Apostles were but fallible yet their fallibilitie doth not make voyde their calling nor cause the Churches to be reputed false as not having the Word of God taught in them infalliblie For those holy men who were Prophets and Apostles you may finde sometimes fayling Nathan faild when he bid David goe and build the house of the Lord 2 Sam. 7.3 David was out when he said he was cut off from before the Lords eyes Psal 31.22 and when he said All men were lyars Psal 116.11 Jeremie spake like a man when he said I will not make mention of him nor speake no more in his name and especially when he cursed the day of his nativitie and the man brought tydings thereof Chap. 20.9.14 15 16. Jonas spake from himselfe not from God when he said Take my life from me for its better for me to die then to live and I doe well to be angry unto death Jon. 4.3.9 And Paul professes he had no Commandement of the Lord concerning Virgins but gave his judgement as one that had obteind mercy of the LORD to be faithfull 1 Cor. 7.25 Now though these men had such failings spake from their own spirits yet were neither the Churches falsified hereby nor their callings frustrated That which was needfull to be the Rule and Standard was given out by an infallible Spirit The Spirit of truth tooke of Christs shew'd it to them and led them into all truth And while the Ministers now doe bring that truth unto you they are infallible If in their constructions interpretations and expositions of the same they varie or be out you ought to try the spirits 1 Joh. 4.1 and to hold fast what is good 1 Thess 5.21 not despising prophecyings least you quench the Spirit It s ill when any destroy commands of God to maintaine their opinions Some would have the Word onely read and that there should be no preaching or â—xpounding of it It was not the Eunuches reading but Philips preaching that wrought faith in him Act. 8. The spices of the Scripture send forth the strongest and sweetest smells when they are bruised and broken The fire of the Sanctuary yeelds most heat and light when stirr'd up and blowne It s neither fleshly devillish nor teason to the Father to make constructions upon the Prophets and Apostles and expound their meaning If so then Ezra and others who read the Law and gave the sense of it Nehem. 8.8 sinned were fleshly devillish and traytors to the Father Then Paul gave ill counsell to Timothie to divide the word of truth aright 2 Tim. 2.15 How children should have their milke young men their bread old men their wine and that onely by reading I see not If that could be surely Christ needed not have appointed a wise and faithfull servant over his houshold to give them meat in due season Mat. 24.45 If wee may not expound the Word because we are fallible then why should any translate the Word out of the Originall Tongue into others seeing they are fallible and may yea have mistaken therein as well as others in expounding and preaching and because it is so some little regard the Scriptures Vid Hâ—nâ—â—◠〈…〉 Aâ—â—â— pro Ecâ—l 〈…〉 expecting Euangelium spiritus sancti tertium Testamentum The Jewes looke for Messias the Papists looke for Henoch and Elias but without warrant and so doe these men for another Gospel Gal. 1.8 9. and extraorâ—inary men who may raise up Churches and declare what is truth I beseech you be content with and thankfull for those precious glorious truths the Lord hath given you in the Law and Gospel studying to know them more fully and endeavour to yeeld unto the Author of them the obedience of faith acknowledging it an unspeakeable gift that you have them with Preachers and Expositors amongst you to further you in the knowledge and practise of them If this ensuing Worke shall contribute ought that way I shall be abundantly satisfied therein In hopes whereof I commend both it and you to the blessing of the Lord subscribing my selfe Septemb. 28. 1649. Yours in this Work of the Lord to love and serve W.G. An Exposition upon more Chapters of EZEKIEL CHAP. VI. 1. And the Word of the Lord
came unto me saying 2. Sonne of man set thy face towards the mountaines of Israel and prophesie against them 3. And say Ye mountaines of Israel heare the word of the Lord God Thus saith the Lord God to the mountaines and to the hils to the Rivers and to the Valleys Behold I even I will bring a sword upon you and I will destroy your high places 4. And your Altars shall be desolate and your Images shall be broken and I will cast downe your slaine men before your Idols 5. And I will lay the dead carkases of the Children of Israel before their Idols and I will scatter your bones round about your Altars 6. In all your dwelling places the Cities shall be laid waste and the high places shall be desolate that your Alters may bee laid waste and desolate and your Idols may be broken and cease and your Images may be cut downe and your workes may be abolished 7. And the slaine shall fall in the midst of you and ye shall know that I am the Lord. IN this Chapter you have First a command to Prophesie in the two first Verses Secondly the Prophesie it selfe in which are three thing First A threatning of desolation to the Land of Judea the Idolls Altars and men thereof in the 3 4 5 6 7 Verses Secondly a promise of mercy unto them in their scattered condition verse 8 9 10. Some should escape the Judgements repent of their evill waye and know the Lord. Thirdly a prefiguration of the griefe they should have for the Judgements to come upon them which are repented Verses 11 12 13 14. Junius observes this Prophesie to have been on the Sabboth day the one and twentieth of the fifth moneth in the sixth year of their Captivity and on the twenty eighth day of the same moneth the Prophesie in the next Chapter and on the fifth day of the sixth moneth the Vision in the eighth Chapter God honoured his owne day with giving out his Word by Revelations and Visions that day they rested from their labour and were fittest to heare see and receive divine thinge It was now above a yeare since Ezekiel had his first Vision for that was in the fifth day of the fourth moneth and fifth yeare of the Captivity this in the sixth yeare and fifth moneth The Prophets had not all communicated to them at once but by degrees as infinite wisedome saw best and the Church understands not all at once what they wrote but now a little and then a little as it pleases God to let in light Vers 2. Set thy face towards the Mountaines of Israel Turne thee unto them speake boldly and freely Prophesie their destruction The Mountaines of Israel were diverse There was Mount Ebal and Mount Gorizzim Deut. 27.12 13. Mount Carmel 1 Kings 18.19 Mount Horeb 1 Kings 19.8 Mount Zemâ—raim 2 Chron. 13.4 Mount Gilead Cant. 4.1 Mount Ephraim Joshua 17.15 Mount Naphtali and Mount Judah Joshua 20.7 Mount Hermon 1 Chron. 5.23 Mount Lebanon Judges 3.3 Mount Tabor Judges 4.6 Mount Bethel Josh 16.1 Mount Moriah 2 Chron. 3.1 Mount Zion Psal 125.1 Mount Olivet Luke 19.37 which is called the Mount of corruption 2 Kings 29.13 because Solomon had built there High places for Ashtoreth Chemosh and Mileome and not onely in that but diverse other of these Mountaines were Altars and Images which provoked the Lord and therefore he bids the Prophet to prophesie against them He speakes to the Mountaines Hills Rivers and Vallies to heare the Word of the Lord. This kind of speaking sets out the weightinesse of the Prophesie the vehemency of affection and seem'd to convince the Jews of their insensiblenesse and incurablenesse they were so hardened in sinne that there was as much hope of doing good to these creatures as to them by the Word Here is a Prosopopeia attribution of sense to dumbe creatures Res insensibiles videbantur suo modo sentire sensus autem compotes non sentichant which is frequent in Scriptures Deut. 32.1 Give eare Oh yee Heavens and I will speake heare Oh Earth the words of my mouth So Jer. 2.12 Isa 1.2 Hence the earth t is said to tremble the hills to move at the wrath of God Psal 18.7 Psal 76.8.114.7 Winds and Seas to obey Matth. 8.27 All creatures are more ready to obey the will of their Creatour then man it Apostrophees are therefore oft made from the sensible and rationall Creatures to those that are void of both to set out the stupidity of Man and his unworthinesse of the Word The Lord passes by the Masters and lookes to the Servants neglects Men and speakes to the Mountaines that so he might provoke them to consider To the Rivers The vulgar is Rupibus to the Rocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphikim in the Hebrew doth signifie Channells Isa 8.7 Psal 18.15 The King of Assyria shall come up over all his Channels and goe over all his banks 2 Sam. 16.22 The Channels of the Sea appeared It signifies also the waters that runne in the Channels Job 6.15 As the streame of brookes they passe away And Psal 126.4 As the streames in the South Hence it is rendred Rivers Joel 3.18 Ezek. 35.8 from Aphak which signifies to containe and corroborate and both these the Channels doe they containe the Waters keep them within their bancks and strengthen them being kept together so that they runne with force and beare burdens The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes Thickets and woody places which use to be about waters Valleys By the water sides and in the Valleys they provoked God Jer. 49.4 Why gloryest thou in the Valleys They trusted in their flowing and fat Valleys Isa 57.5 They enflamed themselves with Idolls under every green Tree slaying the Children in the Valleys under the clifts of the Rocks And Jer. 32.35 They built the high places of Baal which are in the Valley of the sonne of Hinnon to cause their Sonnes and Daughters to passe through the fire unto Molech and this Valley was afterward called The Valley of slaughter Jer. 19.6 and the reason is given Jer. 7.32 33. they had slaine their Children there and God punished them with a great slaughter there and defiled the place with their blood which they had formerly defiled with their sinne A Sword upon you That is the Assyrians armed with instruments of Warre they should come and lay all waste breake downe Altars cut downe Groves digge downe Hils dry up their Channels and let out their waters The high places They are first mentioned in Leviticus Chap. 26.30 They were Mountaines or Hills where the people worshipped 2 Chron. 1.3 taken from the practice of Heathens who chose out pleasant places woody Hills and recesses where they built Chappels Temples and Altars to their gods Numb 22.41 Balack brought Balaam into the high places of Baal where there was a Temple or Chappell for the worship of Baal and therefore in the next Chapter