Cor. 8.1 2. When Paul had his Revelation and visions Râ—ptus est ab eo quod est secundum naturam in id quod est supra naturam ex vi superioris naturae elevatis Thom. In raptu abstrahitur anima a sensibus phantasmatibus whether it was in the body or out of it himselfe could not tell visions they both had and they were visions of God not delusions of Sathan who can be a lying spirit in the hearts and mouths of false Prophets 1 Kings 22. Nor were they fancies of their own for when men are in Divine raptures there is a cessation of all sensible and naturall actions Nature contributes nothing thereunto In some diseases there is a stilling of all natures Organs and operations as when deliquium animae siezeth upon any but there is nothing then offered to the soule as here such visions had our Prophet as were cleare and without all doubt he knew them to be visions of God The doore of the inner Gate Rev. 11.2 Mead on Rev. The Temple was yet standing and had two Courts one called the outer Court which was the place whether the Israelites assembled for Divine exercise and an inner Court 1 K. 6.36 which was the Priests Court 2 Chron. 4.9 The other was the great Court and called Solomons porch saith Maldonat Into this Court was Ezekiel brought and set at the door going into the inner Court That looketh towards the North. In the Courts about the Temple there were gates and doores towards the four quarters of the world which included this mistery that in due time the partition wall should be broken downe that stood between Jewes and Gentiles and all sorts from all parts should come into the true worship of the true God came they from East or West South or North there should be a doore open to let them in at this North-gate was the Image seated that the Prophet did first see Image of Jealousie Two things are to be opened here 1. What this Image was 2. Why cal'd an Image of Jealousie First It 's doubted amongst the Learned what Image this should be The most agree it was the Image of Baal it 's true that Josiah had taken away Baal and his Altars 2 Chron. 34. But Jehoiakim and Jehoiachin and Zedekiah had restored them again as is gathered from 2 Kings 23.37 and 24.9.19 2 Chron. 36.1.4 2. Why called the Image of Jealousie The Heathens had no Idols or Gods of that name nor is it so cal'd In reference unto them but 1. From the wicked zeale of Ahaz who as you read 2 K. 16. sent the pattern of an Altar at Damascus to Vriah who set it up for the honour of Baal at the North gate of the inner Court and to this Altar did Ahaz bring the Altar of the Lord vers 14. here was his zeale for Baal 2. Because it provoked God to Jealousie when God saw his owne Altar and Word to be so abused subjected to Baal that his people went a whoring from him to that shamefull thing he would beare no longer but was jealous for his honour discovers to the Prophet their great sin and his jealousie burning now against them This Image made the people forsake their God commit spirituall Adultery Jer. 7.30 and God would recompence it now unto them It was seated at the gate North-ward Because that way was the most frequent passage to the Temple Prado the ascent being not so steepy and difficult as other sides of the hil on which the Temple stood and for that Sacrifices came mostly from that side The Spirit is the agent of Christ by which he doth his works Obser 1. He put forth his hand and tooke hold of me The hand of a man is that which doth immediately take hold of a thing so the Spirit being the immediate agent which Christ useth is called a hand and doth what ever the Lord Christ will have done If he would have men walke in his Statutes keep his Judgements he puts his Spirit into men and by it causeth them to doe so Ezek. 36.27 That is the hand which over-acts them If he would have young or old prophesie it 's done by his Spirit Joel 2.28 And the Prophets gave out what the Spirit gave in to them Zech. 7.12 If the Lord Christ would not have Paul preach in Asia the holy Ghost forbids him if hee would goe into Bethynia the Spirit suffers him not Acts 16.6 7. If hee should preach the Spirit presseth him in his spirit Acts 18.5 Iâ—s Christs Spirit that mortifies our corruptions Rom. 8.13 which helps us to pray vers 26. It s the Spirit workes all graces in us Gal. 5.22 It 's not by might or power but by the Spirit Christ doth all Zech. 4.6 2. That holy men must be lift up out of themselves and above themselves if they would participate of Divine things The Spirit lift up the Prophet between earth and heaven Paul 2 Cor. 12.4 was caught up into Paradise where he heard the unspeakable words the Spirit of God had lifted him up above himselfe and all worldly things and then God spake such things to him as he never heard Revel 1.10 John was in the Spirit when he had those great and glorious Revelations Extra mundem peregrinabatur cum Domino he was in the Spirit that is in the hand of the Spirit and by the power thereof lift up and carryed above and out of himselfe There was not onely a pressure of the Spirit but a comprehension the Spirit comprehended him he was in a manner all Spirit and the more spirituall any is the more fit for converse with God and to have visions of God The naturall man receives not the things of God 1 Cor. 2.14 It s not flesh and blood that reveales receives and judges of them men must be lifted up by the Spirit from the earth their earthly dispositions and affections before they are fit for Divine excellency Those have left the earth as Paul did and have their Conversations in heaven as he had they are fitted to know and partake of the great mysteries of Christ Selfe is the great lâ—tâ— to Divine things therefore Apostles were usually wrapt out of themselves when they had their visions 3. Christ by his Spirit makes known to the Prophet the sins of men the Spirit shewed him the Image of Iealousie and the Abhominations the people committed at Jerusalem Ezekiel was in Babylon and yet by the help of the Spirit he comes to see and know the doings of sinners at Jerusalem When they should heare Ezekiel had Prophesied or preached of their sins particularly they would wonder who had inform'd him of them as now when Ministers preach conscientiously and meet with the particular sinnes of men and women they think some or other have inform'd them told tales of them when it 's onely the Spirit of God hath directed them A godly Minister was charg'd to be a Conjurer because
people will goe a whoring after other Gods forsake mee and breake my Covenant They breake Gods silence Jer 2.12 Bee astonished Oh yee Heavens c. They breake Gods patience Isa 43.24 Thou hast wearied mee with thine iniquities And here they break even God himselfe I am broken with c. The heart should be onely for God and his ways as the Wife should be for the Husband and his commands and when God sees the heart which is his by Creation by command by purchase and by desert to be after false ways base inventions and giving that honour to them is onely due unto himselfe this pricks him at the heart and is taken extreamly evill it makes Gods soule to abhorre a people Levit. 26.30 To loath Zyon Jer. 14.19 Bring any thing to one that hath an Antipathy against it and that thing afflicts him grievously it makes him feare sweat faint and sometimes swoone away God hath a true Antipathy and great against all false ways of Worship when any therefore is brought neare him it s that puts the Lord more to it then any thing Levit. 26.11 I will set my Tabernacle amongst you and my soule shall not abhorre you That is I will delight in you while my Tabernacle and Ordinances are with you Amos 5.26 27. But when the Tabernacle of Molock is amongst them when they set up ways of their owne then God abhorres them and will send judgements upon them Let not us reteine any thing that tends that way no Names no Ceremonies no Gestures Obser 5 5. The workes of men in Gods worship steale away the hearts of the Worshippers They had Idols Altars Groves Images and High places and whatever pretences they had to colour over things with their hearts went a whoring after these and departed from God There is much yea all in false worship that suits with carnall hearts therefore that which is of God being spirituall above the reach of flesh yea contrary to corruption its burthensome and neglected and that which is of men being suitable unto man is closed withall In Popery you see how their hearts are taken with that which is from Popes Prelates Councels their Musick Vestments Perfumes Pictures Images c. have their hearts and let them pretend they doe help their Devotion with these help up their hearts more to God it s not so these steale away their hearts from God they are more delighted with these then with the pure worship of God Be they Idols or Images made use of in worship it s all one that distinction will not heale a Papists Idolatry nor fetch back his whorish heart to God for the Hebrew word Pesel is in Scripture used promiscuously for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put for an Image Isa 44.9 10. and Imagery superstition draws away the heart from God as well as Idolatry Were not men affected lately with Innovations and that so much that the Ordinances of God were layd by what the heart affects that goes up what it sleights that goes downe as in Isa 29.13 when the hearts were removed farre from God then the precepts of men had interest in Gods worship and what men commended to them their hearts advanced Obser 6 6. That being in pure worship is being with God While they kept to Gods Ordinances and were hearty in them they were with God but when they corrupted them then they departed from God Obser 7 7. That mens eyes are Instruments of great evill They had whorish eyes they were the inlets of Idolatrous and sinfull motions which firing inflam'd the heart after Idols No sense doth more mischiefe to the soule then the eye it s an imperiall ranging sense and fetches in farre and neare matter of danger into the bosome Prov. 17.24 The eyes of a foole are at the end of the Earth The Scripture makes mention of a mocking eye Prov. 30.17 an offensive eye Matth. 5.29 a beamish eye Mat. 7.3 an evill eye Prov. 23.6 a lofty eye Psal 13 1.1 a wanton eye Isa 3.16 a painted eye Ezek. 23.40 adâ—â—terous eyes 2 Pet. 2.14 and here whorish eyes they are the windows at which sinne creeps in the Prince of darknesse convays many works of darknesse by the eyes the Serpent deceived Eve by the eye Gen. 3.6 Achan saw a goodly Babylonish Garment and a wedge of Gold and so was snar'd Josh 7.21 Sampson saw an Harlot and was taken with her Judges 16.1 It s the colour of the Wine invites the Drunkard to excesse Prov. 23.31 Ahab saw Naboths Vineyard lay commodiously for him and so was set on worke to cover it 1 Kings 21.2 The eyes open the doores first and soonest to let Idols into the heart and when they are in the heart sets the eyes on worke to delight in them Ezek. 18.6 They lift up their eyes to behold Idols they were delectable things to them Isa 44.9 Great use doth Satan make of the eye by corruption that is within us and the Creature that is without Job knew it and therefore makes a Covenant with his eyes and would not onely not see but not thinke of a Maid Job 31.1 and if he did see any object that pleased and stirr'd corruption he would not let his heart walke after his eye Verse 7. David would not set any wicked thing before his eyes Psal 101.3 He prayes unto God to turne away his eyes from beholding vanity Psal 119.37 And mine eyes are ever towards the Lord Psal 25.15 and not onely should we have care of our eyes but of our hearts also for such as our hearts are such will our eyes and other senses be if the heart be whorish the eyes will be whorish if the heart be covetous the hand will be covetous if the heart be froward the tongue will be froward Therefore Solomon adviseth to keep the heart with all diligence Prov. 4.23 Obser 8 8. That true penitents have their hearts affected for their sinnes and loath themselves for the evils of their wayes They shall remember me Ut voluntatis complacentia ad peccandum sic voluntatis displicentia ad contritionem requiritur naÌ„ unumquodque ut ait Chrysost per quascunque causas nascitur per easdem dissolvitur whom they have broken with their sins be affected with it and loath themselves for the evils they have committed in all their abominations Repentance is not a sudden or sleight sorrow but that which goes deep and enters into the heart as the word here imports such sorrow as should make them loath themselves sigh and groane smite yea cut their faces The Scripture expressions touching repentance and godly sorrow are of like nature and shew the heart is deeply wounded therein Zach. 12.10 It s set out by mourning as for an onely Sonne and being in bitternesse as for the losse of a first borne its drawing of water and powring it out before the Lord 1 Sam. 7.6 It s the breaking of the heart contrition of the spirit Psal 34.18 The
for God denounces fix woes against them in the Chapter afterwards Wary he would take heed how he bestowed his choise mercies upon such people others that would be more fruitful and thankful should have them Mat. 21.43 The Kingdome of heaven shall be taken from you and given to another Nation bringing forth the fruits thereof Not their own fruits but such as Christ and the Gospel appointed Alap in Es This sin was so prodigious that Lycurgus would make no law against it but God hath made a law Psal 9.17 The wicked shall be turned into hell and all the Nations that forget God Ingratitude is the greatest and worst forgetfulnesse Judas forgat the kindnesse and bounty of Christ he betrayed him and therefore was turned into hell Verse 21. And I will give it into the hands of strangers for a prey c. They had sin'd shamefully and God would punish them severely Strangers that is Chaldeans should come and have Temple City them and all they had in their hands and God whom they flatter'd themselves in thought stil to be their friend their help even he would give all into their hands These Chaldeans he cals the wicked of the earth David calls such men of the world Psal 17.14 Men of the earth Psal 10.18 That is base and vile men as it 's in Job Children of base men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viler then the earth fit for any cruell and bloody designes The Septuagint hath it pestilentiis terrae the plagues of the Earth The King of Babylon and his cursed crow went up and downe in the world plundering Nations shaking Kingdoms and laying all wast Isa 14.16 17. They were the pests and vipers of the earth and into their hands must the Jewes Gods owne people fall they must spoil the Temple have all the ornaments vessels and treasures in it all the pictures of silver and gold They shall pollute it The Temple was an holy place the habitation of the holy God had in much reverence by all sorts of people but now they should see it not regarded as a thing consecrate to God now Heathens uncircumcised ones should enter it which was against law Ezek. 44.7 Now their blood should be spilt in it now it should be made a prison a stewes a stable the Jews had polluted it with Images and these Barbarians should pollute it many other wayes Obser 1 The abuse of spiritual mercies causeth God to take them a-away Jer. 11.15 Their lewdnesse caused the holy flesh to passe from them they had the Temple the beauty and worship of it for their glory to make them glorious within as wel as glorious without but they abus'd their mercies polluted Gods Ordinances and therefore he removed the Temple farre from them He tooke it away the Lord had set his Name at Shilo pitched his Tabernacle there Josh 18.1 and they abus'd his name and worship as you may see Psal 78.58 Then he was wrath and greatly abhorred Israel Then he forsooke the Tabernacle of Shilo and delivered his strength into captivity and his glory into the enemies hands vers 59.60 61. which some interpret of the Arke taken by the Philistines 1 Sam. 4.11 And in Jer. 7. when they liv'd loosely and blessed themselves with their carnall confidence in the Temple and worship of it vers 4.9 10 11. God sends them to Shilo and bids them search and see what he did there for the wickednesse of his people and threatens to do so by them even destroy their Temple worship them and their seed they sin'd in special things and God punished them in that wherein they sin'd they pollute the Temple and God causes the Chaldeans to pollute it they confide in the Temple and God laies it wast they make an Idol of it and set it neer their hearts and God removes it far off they look upon it as cleane as their glory and God removes it as vomit as a polluted loathsome thing It s a dreadfull thing when God gives up a Church a State either or both to the wils of wicked men I will give it into the hands c. Vers 21. I have set it far from them If evill come to the gates of Jerusalem and doors of the Temple it 's from the Lord Mica 1.12 And it 's very grievous when God judges Kingdomes and Churches First They fall into the hands of men strangers they know not the wicked of the earth such as neither feare God nor regard Men Buls Lyons Dogs Psal 22.12 13.16 2. They are for a prey and spoile their names estates habitations chastity children limbs consciences lives are prey'd upon they eate up Gods people as they eate bread Psal 14.4 They make them meate to the fowles of heaven and beasts of the field They crush their bones and shed their blood like water Ps 79.2 3. 3. Prophaning and polluting of holy things They shall pollute it Gods holy name is blasphemed Psalm 79.10 Where is their God why doth he not now help them they have prayed fasted hoped in him made lheir boast of him why comes he not to help them all holy things are defiled and therefore Asaph in that 79. Psal vers 1. made upon the destruction of Jerusalem cries out O God the heathen are come into thine Inheritance thy holy Temple have they defiled This came first and struck deepest into the heart of this holy man that heathnish idolatrous bloody prophane persons should come and pollute the holy ordinances of God The Church laments this as a dreadful evill Lam. 1.10 The adversary hath spread out his hand upon all her pleasant things for she hath seene that the Heathen entered into her Sanctuary whom thou didst command that they should not enter into thy Congregation 4. Removal of all true worship Divine ordinances I will set it far from them Now they should be without God the meanes to know him and way to worship him Now God would have no Oblationt Incense new Moons Sabbaths solemn Feasts or any worship at Jerusalem There only was he knowne worshipped and now Temple Ordinances and all must down be taken away God be unknown unworshipped in the world no publique place for him left Isaiah foreseeing this saith Chap. 42. This is a people robbed spoiled and hereupon having a speciall quere to make he cals for attention Who among you wil give eare to this and hearken for the time to come Ver. 23. and make use of it will any of you doe it Then thus Jacob is spoiled but who gave Jacob for a spoile and Israel to the robbers Was not Jacob the beloved of God his excellency his glory c. Did not the Lord doe it he against whom we have sinned for they would not walke in his wayes nor be obedient to his lawes therefore he hath powred upon him the fury of his anger and the strength of battaile and it hath set him on fire round about yet he knew not it burned him round
woman or child Exod. 21.16 These with murther and treason were bloody sinnes So that the meaning may be the Land was so full of these crimes that it could not escape severe punishment Hosea 4.25 By swearing lying killing stealing and committing Adultery they breake out and blood touches blood therefore shall the Land mourn c. The City is full of violence This holy City was now so corrupted that whereas God and men expected Justice and Righteousnesse at Jerusalem above all places in the world there was violence yea a fulnesse of violence By violence understand what ever was contrary to Iustice and equity as fraud in bargaining Thefts oppression usury with-holding of rights and wages from the owners thereof pillaging men of their estates c. Ezek. 22.7 In thee that is Jerusalem have they set light by Father and Mother oppressed the Stranger vexed the Fatherlesse and Widowes Obser 1 That blood and violence the sparing of the guilty and condemning of the innocent doe bring Lands and Cities into bondage such sinnes put them into chaines which are burthensome reproachfull restrictive and tending to further miseries Ezek. 12.19 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 all them that dwell therein It 's spoken of Jerusalem Ezek. 22.4 Thou art become guilty in thy blood that thou hast shedde and hast defiled thy selfe in thine Idols which thou hast made and thou hast caused thy dayes to draw neere and art come even unto thy yeares therefore have I made thee a reproach unto the Heathen and a mocking to all Countreyes Jerusalems sins brought reproaching chains upon her which griev'd and much vext her vers 5. Zephaniah 3.3 Woe to her that is filthy polluted to the oppressing City And why woe to her which includes all miseries all judgments her Princes within her are roaring Lyons her Judges are evening wolves they sucke the blood eat the flesh and gnawed the bones of the people and therefore woe to them Jer. 6.6 7 8. Hew yee downe trees cast a mount against Jerusalem this is the City to be visited she is wholly oppression in the midst of her As a fountaine casteth out her waters so she casteth out her wickednesse violence and spoile is heard in her before me continually is griefe and wounds Be thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate a Land not inhabited She refused instruction and was made desolate let us be instructed now we look to have our chains broken c. Jer. 22.15 16. when Josiah judged the cause of the poor and needy then it was well with him and the Land But when Jehoiakims eyes and heart were for covetousnesse blood oppression violence then God threatned that he should be cast out and buried with the buriall of an Asse vers 17.19 Isa 10.1 Woe unto them that decree unrighteous decrees and that write grievousnesse which they have prescribed To turn aside the needy from judgement and to take away the right from the poor of my people that widows may be their prey and that they may robbe the fatherlesse and what will ye doe in the day of visitation to whom will ye flee for help and where will you have your glory Let Magistrates Judges men in place take heed what decrees they make what sentences they pronounce in judgement they may make our chaine heavy c. Let people pray earnestly that God would assist them guide them by his Spirit that they may judge righteous judgement execute justice upon Delinquents and keep the Land from blood and violence Of Edom it 's said for thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Obad. vers 10. CHAP. VII 24. Wherefore I will bring the worst of the Heathen and they shall possesse their houses I will also make the pomp of the strong to cease and their holy places shall be defiled IN this Verse hee shewes what instruments God would use and they were the Chaldeans whose Title is The worst of the heathen and they should 1. Possesse their houses 2. Destroy the pomp of the Jews c. 3. Defile the holy places and so lay waste both Civill and Ecclesiasticall State Worst of the Heathen The root whence the word worst comes signifies to be wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum vel malignum esse to be a Malignant to doe evill Jer. 4.22 They are wise to do evill The Septuagint render it here The wicked of the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it s the same word is given to the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Les plus manvais in the French 1 John 3.12 Of that wicked one the great Malignant of heaven and earth The Chaldeans are here called the worst of Nations or Heathens as the Hebrew i◠their wickednesse appeares in these things They were a theevish people they rob'd Job of his Camels and slew his servants Job 1.17 They were great Sorcerers Dan. 2.2.10 Great Oppressors Isa 14.4.17 Very cruell therefore compared to Lyons Isa 5.29 To a Razor Isa 7.20 To Cockatrices and Serpents Jer. 8.17 They were Idolatrous Ezek. 23.14 A Bitter and hasty Nation Hab. 1.6 Terrible and dreadfull vers 7. All for violence and spoile vers 9. Chap. 2.8 They were drunkards Hab. 2.15 See Deut. 28.49 50 51. Proud and unsufferably covetous vers 5. and Ezek. 23.25 It 's said they shall deale furiously with thee they shall take away thy nose and thine eares and deale hatefully with thee vers 29. They should stone them dispatch them with swords and burne up their houses with fire vers 47. These were the worst of Nations or the worst of that Nation should come They shall possesse their houses These wicked and mercil sse wretches sparing neither man woman nor child should take all into their possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for possesse hath a contray signification to inherit possesse Deut. 4.1 and to dis-inherit dispossesse Zech. 9.4 The Lord will cast her out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's the same root and you have both significations in one verse Josh 23.5 The Lord shall drive them out of your sight and yee shall possesse the Land It 's the same roote for driving out and for possessing this is rare and for the learned to observe that a word signifies contrary things It 's frequent signification is to possesse by hereditary right to succeed but it 's used sometimes more largely to possess any way as in 1 Kings 21.15 Deut. 2.24 Ahab tooke possession of Naboths Vineyard and Moses of the King of Heshbons land which was not by succession and so it 's to be taken in this place they should come in by force and possesse their habitations And there is something more in this phrase possessing notes continuance of habitation in
Lord for he is good for his mercie endureth for ever c. And Psal 107.8 O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men 4. Unspirituall worship pleases not God neither profits the worshippers they had the Temple ordinances of it appeared oft before God brought their Sacrifices but God threatens them and all their worship their Civill estate and Ecclesiasticall also should be ruined God in worship lookes at the hearts and spirits of men if they be absent from but halfe or in part in the worship God regards it not Their oblations are vain oblations Isa 1.13 Their fasts and prayers are a trouble a weariness to God v. 14. And he tels them that he had mouth-neerness heart-farnesse lip labour heart-dishonour Isa 29.13 yea Ezek. 33.31 He had mouth-love mouth-worship when their silver and gold had heart-love Cor est principium vitae cogitationis omnis voluntatis actionis heart-worship It 's the heart is the principall thing in Gods eye My son give me thy heart Prov. 23.26 If that be not given him in worship nothing is given nothing is accepted that we think given David therefore prays Ps 119.80 Let my heart be sound in thy statutes that I be not ashamed If a man have a deceitfull spirit a rotten heart hee will be asham'd when he shall find that all his prayers fasts services shall be thrown back as dung in his face Oain gave the fruit of the earth not the fruit of his heart and it was not accepted neither doe they gaine ought at Gods hands who worsh p him carnally 1 Tim. 4.8 Bodily exercise profits little 5. Men are apt to rest in outside worship blesse themselves for it they cryed the Temple of the Lord the Temple of the Lord c. Jer. 7.4 They look at the Temple and worship of it and hence concluded safety to themselves they thought it not probable that ever destruction should come to them their City State Church they looked upon their Temple as a glorious thing and that worship therein would secure them from all but God oft threatens the defilement removal and destruction of it from this 20. vers to the 25. The Pharisee went up to the Temple he fasted prayed gave tiths of all and in such out-side services did he rest Men now have their Chappels and Chaplains and think that by the prayers of the one and holinesse of the other they shall be fitted for heaven CHAP. VII 25. Destruction commeth they shall seeke peace and there shall be none HE told them before that the worst of the Heathen should come and now that destruction was comming and annexeth a new calamity their vain expectation and reall disappointment of peace Destruction The Sept. is quite out in rendring it mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecisio venit propitiation commeth Others read it thus A straight griefe commeth The Heb. signifies more a breaking a cutting off so the word is used Isa 38.12 The Chaldee hath it precision or forecutting Piscator excisor The cutter up the destroyer or man of destruction commeth and he proves it must be taken so because it s joyned with a verb masculine and so the sense is Nebuchadnezar the destroyer the man that cuts down Nations that breaks Kingdomes in pieces is comming upon you even Nebuchadnezzar who is destruction it selfe They shall seeke peace God had threatned by his Prophets the utter ruine of Jerusalem which they would not believe the false Prophets suggested the contrary they cryed peace peace Jer. 8.11 Ezek. 13.10 Seduced the people so that they feared not they considered the strength of their Scituation Tower Temple Souldiers and what these Prophets had said and would not believe that Enemies should come within their gates Lam. 4.12 But when the Enemy was come they sought for peace and safety but found it not Ezek. 38.22 They excus'd Zedekiah that he brake with Nebuchadnezzar in the point of Tribute they tendered silver and gold to buy a peace and that would not doe it Isa 13.17 Ezek. 7.19 They conceiv'd that men come farre could not lye long before their Walls and Gates but that they would be consum'd or glad to retire with shame so they should be safe Or if things came to the worst that the City must be yielded yet it should be upon good and honourable terms at least with security of life and liberty but neither their money their policy their prayers or ought else could prevaile for peace or safety they had found them perfidious would hearken to no terms of peace the Chaldeans were Cockatrices and would not be charmed Jer. 8.17 Therefore it s said v. 15. We looked for peace but no good came and for a time of healing but behold trouble Some refer this seeking of peace to God they should in their streights at the destruction by Nebuchadnezzar cry to God make many fasts and prayers in the time of the siege and seeke for peace with God whom they had offended with their grievous sins and he would not heare them peace they should not finde Jer. 14.12 Ezek. 14.17 18. Obser 1 That wicked men in time of Divine judgements when they come upon them are peacelesse destruction commeth and they should seeke peace they had neither peace within nor peace without wars were in their gates and wars in their hearts their own consciences did accuse smite condemn them Common calamities rous'd their sleepy consciences they saw themselves in ill case from Nebuchadnezzar in worse by reason of God the one threatning their lives the other their soules So that which way soever they looked peace they saw none The winds of affliction stir'd the waves of their corruption Isa 57.20 21. The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt When the great winds are abroad the Sea hath no rest it cannot rest it rages and throws up and out mire and dirt So when great and death-threatning calamities are abroad wicked men rest not they cannot rest they are mire Isa 10.6 And their expressions are miery and what 's the conclusion there is no peace to the wicked saith the Lord. They may say they have peace others may confirme their assertion but God saith they have none nothing of that is included within the sweet name of peace is to be found in them You may find Sathan there a hellish conscience there sinfull lusts there fears sorrows terrors there but no peace there The way of peace they know not there is no judgement in their goings they have made them crooked paths whosoever goeth therein shall not know peace Isa 59.8 2. Great necessities and streights cause sinners to seek for that they formerly neglected violated viz. peace with God and peace with man Zedekiah these Jews had broken the Covenant made with Nebuchadnezzar they provoked God 2 Chron. 36.12 13. And now when destruction was
Some are so prophane and atheisticall that they thinke God sees regards not the things done here below Psal 94.5 6 7. They breake in pieces Gods people afflict his heritage slay murther widows and fatherlesse ones yet say the Lord shall neither see nor regard it And in Psal 10.11 He saith God hath forgotten he hideth his face and will never see it and not only Gods actuall seeing but his power of seeing and knowing things here is denyed Jab 22.13 How doth God know can he judge through the darke clouds Some have confidence to say God sees no sin in his children and others blush not to say he sees not the sins of and in the wicked and so God shall see no sin at all they make him an unseeing and unknowing God David cals this brutishnesse Ps 94.8 9 10 11. He that made the eye shall not bee see He that teacheth man knowledge shall not be know Yea saith he the Lord knoweth the thoughts of men and that their thoughts are vanity What is most remote from mans eye and knowledg that God knows exactly afar off Psal 139.2 And denounceth a woe to men of such thoughts and practises Isa 29.15 Woe to them that seeke deep to bide their counsell from the Lord and their workes are in the darke and they say who seeth us and who knoweth us God seeth them God knows them and pronounceth a dreadfull woe against them because mens lives doe proclaim that they believe not Gods Omnisciency therefore God professeth it openly Isa 66.18 I know their workes and their thoughts He had observ'd all within and without therefore they should be consum'd Gods eye is upon all our wayes and works let us every day do as God did review them and see that they be good 6. God in his judgments will proceed with sinners according to their ways and deserts Job 34.10 11 12. Elihu proves there that God will not doe wickedly nor pervert judgement and why for the worke of a man shall be rendered unto him and cause every man to find according to his wayes God is most just therefore takes notice of all thoughts counsels projects attempts and actions that so he may deal answerably with men Jer. 32.19 His eyes are open upon all the wayes of the sons of men to give every one according to his wayes That in Revel 18.6 seemes to crosse this truth when God will judge Babylon shee must have double punishment her cup must be doubled God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of Divine Justice Double here hath reference to Babylons dealings with the Church She did greatly afflict Sion and now God would have Babylon to have double afflion to that Babylon did injustly in oppressing Sion Sion should do righteously in destroying Babylon and observe the word double render unto her double according to her works If she have twice as many strokes judgments twice as much blood shed as Sion had its according to her workes she deserves it and nothing can be too much for her therefore Jer. 51.49 As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slaine of all the earth The Babylonian Empire was a little world to Israel and cal'd it's selfe the universall Empire and Babylon said shee was the Queen and the only City of all others Isa 47.7 8. The golden City Isa 14.4 But now when God would punish Babylon for her bloodinesse against Sion not only should Babylon's chldren that dwell in her be destroyed but all her Subjects in her great Territories should be slain for her sake Alapid understands it of Rome heathnish or together with her which sets out the greatnesse of her punishment suâ—table to her deserts and is well cal'd double for the death of one Israelite deserves the death of two Babylonians 7. They that will not know God in the way of his mercies they shall know him in the way of his judgments God had walked in paths of mercy amongst this people many years and they minded not God honoured him not in the middest of mercies but fed according to their pastures and forgat God therefore he brought heavy judgments upon them and saith They shall know that I am the Lord. This phrase is used above 50. times in this Prophet and assures us that God will be known and that amidst his enemies and with an experimentall knowledge for that is the meaning of the words not a literal and brain knowledg Isa 26.11 When thy hand is lifted up they will not see But they shall see They will not see to fear to repent but they shall see that is have experience of the strength of his hand to their shame and destruction The phrase of knowing I am the Lord sometimes refers to mercies as Exod. 6.6 7. God would bring them out from the burthens and bondage of Aegypt take them for his people then they should know him to be the Lord. So in Exod. 16.12 1 Kings 20.28 God would give them Manna deliver up enemies into their hands And they should know c. That is have experience of his mercy truth and loving kindnesse Sometimes and mostly it refers to Divine judgment especially in this our Prophet God would bring in the Chaldeans with the sword and those grievous calamities attend it and they should know that he was the Lord that is they should have reall experience of his Authority and power over them they should feele the bitter fruits of his displeasure in them CHAP. VIII VERSE 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Judah sate before mee that the hand of the Lord God fell there upon mee IN this and the three next Chapters you have the grievous sinnes and answerable punishments of the Jewes at Jerusalem laid downe with some other things considerable This eighth Chapter hath three things in it 1. An Introduction to a new Vision vers 1. 2. The Vision it selfe from the beginning of vers 2. to the end of vers 17. 3. A Declaration of Gods severe dealings with them vers 18. In the Introduction to this Vision you have these particulars 1. The time exactly set downe when it was in the 6. yeare the 6. moneth the 5. day 2. The place where it was As he sate in his house 3. The persons before whom it was The Elders of Judah sate before me 4. The cause of it The hand of the LORD fell there upon mee For the time It was now the sixth yeare of Jehoiachins cptivity and in the sixth moneth The Jewes first month is Nisan the second Jiar the third Sivan the fourth Thamuz the fifth Ab and the sixth Elul and answereth to that is called August The fifth day of this moneth had hee this vision which Junius saith was the Sabbath
hee told men in his preaching of the particular things they did It 's the Spirit helps in studying and in preaching The Spirit convinces the world of sinne John 16.9 and the Ministers of the sins of the world that so they may abhor those sinnes and denounce the judgements of God against them 4. Wicked men are wise and take their advantages to promote their superstitions they set their Images of Jealousie at the Inner gate Northward that way was the greatest concourse of people and so the advantage great for their worshipping of or before this Image Men are wise to doe evill Jer. 4.22 They set up Altars in all the streets to Jerusalem to burne incense to Baal that shamefull thing Jer. 11.13 They could not suffer any street to be without an Altar they were wise and zealous to promote sinne Jeroboam feared lest the people should goe from him and therefore in his witty wickednesse to prevent it sets up the Calves at Dan and Bethel 1 Kings 12.29 The Papists have had repute for such wisdome they had their Crosses in high wayes and in publique places where people most frequented 5. When Images go up then the worship of God goes down Ahaz sets up Baal and brought the Altar of the Lord to it Baal was regarded and the true God and his worship neglected 2 Kings 16.14 Men are zealous for their own Inventions and jealous left they should suffer 6. Superstition and Idolatry are provoking sins they provoke God who is a God of patience to jealousie Deut. 32.16 They provoked him to jealousie with strange Gods strange inventions Sins of this nature are called provocations Nehem. 9.18 great provocations No sinnes provoke God more then idolatry and false worship 1. It 's a breaking of Covenant with God who had taken people in to be his as a Husband doth a Wife and when shee breaks Covenant forsakes the guide of her youth and is for others this provokes the Husband more then any thing besides Nos adoramus adoratione latriae imaginem Christi Parte 3. q. 25. a. 3. 2. Because it 's a giving Gods honour and glory to Idols Aquinas saith we adore the image of Christ with divine worship * Tom. 1. Controv 7. l. 2. c. 23. Bellarmine with many others acknowledge that the Image of Christ may in some kind be honoured cultu laâ—riae when Gods glory is given to creatures this provokes the eyes of his glory as it is Isa 3.8 And he will not â—ndure that his glory and praise be given to another Isa 42.8 3. They that are guilty this way hate God Exod. 20.5 Being provoked therefore and the spirit of Jealousie kindled in him he will not put it up he will not spare according to that in Prov. 6.34 Jealousie is the rage of a man and therefore he will not spare in the day of vengeance And Cant. 8.6 Jealousie is cruel as the grave no mercy will be shewn God will stir up jealousie and prevaile against his enemies Isa 42.13 Devour whole lands by the fire of his jealousie Zeph. 3.8 VERSE IV. And behold the glory of the God of Israel was there according to the vision which I saw in the Plain OUr Prophet being visionally brought to Jerusalem Christ by his Spirit shews him glory which is set forth 1. Absolutely The glory of God The glory of God that is the glorious God was ther manifesting his glory to him in some visible way 2. Relatively The God of Israel 3. The place There at the Inner gate 4. The manner According to the vision he had seene In Chap. 3. vers 23. The Prophet saith he arose and went into the Plain and behold the glory of the Lord stood there as the glory which I saw by the River of Chebar He had twice before seene the glory of God and now here again he sees it There is nothing difficult in the words one thing is considerable in them why the Prophet had now a third time the glory of God presented to him 1. To keepe his heart in an humble and reverentiall frame that what ever God revealed to him about the utter ruine of the Jewish Nation he should not stâ—ck at it decline the revealing of it because hee saw that God was a glorious and dreadfull God 2. To let him see what unspeakeable wrong the Jewes had done him to forsake the glorious God to serve base shamefull dunghil-idols this made God complain Jer. 2.11 They have chang'd their glory for that which doth not profit the God of Israel for the gods of the Nations 3. To kindle the zeale of the Prophet when he had seene God so glorious once twice or thrice and also what they had done to this God this could not but fire his Spirit and make him burning with zeale in justifying God and denouncing threatnings against such Idolaters 4. To let the Prophet see that he was going away from his Sanctuary and from his people and therefore it s said the glory of the God of Israel was there there at the inner gate looking North-ward where the Image which provoked so much was not that the glorious God would have Communion with the Image but to evidence that seeing they had brought in a false god the true God would leave them 5. To confirm the Prophet in the truth of this prophesie and make way for the high esteem of it in after Ages being brought in with so many glorious visions God of Israel Jacobs name being chang'd to Israel Gen. 32.28 in time the Jewes came to be called Israelites Exod. 9.7 The people of Israel Exod. 19.3 And God taking them for his people is frequently stiled the God of Israel Exo. 5.1 Josh 7.29 And he is so stiled here to put them in mind of two things 1. The Covenant that he made with their Fathers Abraham Isaac Jacob and Moses Deut. 29.12 13. God tooke them to be his people and became their God 2. The great things hee had done for Israel above all other people none of the Nations had such a God as their God was the Nations Gods were impotent impure perishing Gods but the God of Israel was the Lord of Hosts Jer. 7.3 Thus saith the Lord of Hosts the God of Israel He had all power command of all creatures and could doe enough for them he was the holy One of Israel Isa 5.19 and would not endure iniquity in Jacob and Israel The excellency of Israel 1 Sam. 15.29 and never fail'd and did wonderfull things for them hee brought them out of Aegypt c. Micha 6 4 5. He had known them above all families of the earth Amos 3.2 That the true God the God of Israel is a gloriouâ— God he is a glorious Essence and essentiall glory Psal 29.3 He is the God of glory And Psalm 24.7.9 10. Hee is thrice called the King of glorye Not onely hath he glory to dispose of to others but hee is a King all of glory and glorious excellencies his
LORD have spoken it it shall come to passe and I will doe it I will not goe backe neither will I spare neither will I repent according to thy wayes and according to thy doings shall they judge thee saith the Lord God Men are apt to thinke GOD is all mercy but they will finde it otherwise His eye that spared them in Egypt that looked upon them and pittyed them there his eye will not spare himselfe will not pitty them in Sion Their provocations were great he that spared Nineuites will not spare Israelites When God deales in fury there is no dealing with him then hee is a consuming fire and nothing will prevaile with him What if they cry will not that prevaile Is not God a God hearing prayer doth he not heare the cry of Ravens Jer. 11.11 Though they cry unto me I will not hearken unto them Isa 1.15 Mic. 3.8 Deut. 1.45 What if Noah Job and Daniel should pray would not God be intreated pitty and spare them see Ezek. 14.14.18.20 God forbade Jeremiah Chapter 7.16 to pray for them Pray not for this people neither lift up crye or prayer for them neither make intercession to me for I will not heare His eare is deafe his heart is hardned when he is in fury and deales in it fury lyes in severity where there is no sparing in implacability where is no hearing 4. That wicked men in their streights will cry to God and cry aloud When Nebuchadnezzar came besieg'd the Citie when Pâ—â—gue and Famine encreased then they fell upon their knees cryed to God for help as Mâ—lefactors when the Judge is ready to give sentence cry out and importune him to spare their lives Such prayers are the voyce of the flesh not of the spirit forced not free faithlesse and unseasonable prayers comming too late and therefore unacceptable Let men therefore not deferre seeking of God till necessity puts them upon it CHAP. IX VERSE I. He cryed also in mine eares with a loud voyce saying cause them that have charge over the City to draw neere even every man that hath his destroying weapon in his hand IN the eighth Chapter Ezekiel saw in a vision the sinnes of the City Jerusalem here the vision proceeding he sees the judgements of God to be executed upon them for those sins and by whom The Chapter conteins 1. A narration of judgement to be executed upon Jerusalem in the first seven verses 2. The Prophets intercession for Israel vers 8. 3. An answer thereunto vers 9 10. 4. A report of what was done vers 11. In the Narration you have 1. A commission given to the Prophet to cause Military men to appeare vers 1. 2. Their number and manner of appearing vers 2. 3. A mandat given 1. To mark the mourners vers 4. 2. To slay the rest vers 5 6 7. 4. Mention of the glory of God departing vers 3. The first verse hath in it 1. The author of this Commission He. 2. The manner of giving it out by way of cry and that with a loud voyce 3. The witnesse before whom it was done and that was Ezek. In mine eares 4. The Commission it selfe Cause them that have c. Where we have 1. The persons specified and they are such as have charge over the City 2. What they are to doe to draw neare 3. The manner with a destroying weapon in each hand He cryed Not an Angell but the Lord whose glory he had seen at the Temple who had shewn him the severall abhominations â—f the people and who had authority to call for excutioners of his fury upon these notorious delinquents He cryed Crying in man is intense or loud speaking when it 's expres'd by a loud voyce but God cryeth not as man His crying is the efficacy of his Spirit or force of his providence strongly moving the creature to the execution of his will Zech. 7.7 The Lord cryed by the Prophets his Spirit mov'd them to cry unto the people And 2. Sam. 16.10 God said unto Shimei curse David that is Divine providence mov'd him to doe so God cryes to the Ministers of Justice when he moves their wills to come and do execution upon a sinfull people Here God spake to the Prophet not providentially but by the inward language of his Spirit and visionally The reasons of his calling or crying aloud were 1. To declare the weightinesse of the thing hee was now about namely to bring a final destruction upon Church and State according to that Chap. 7.6 An end is come and this was a businesse of high concernment that that people which had beene so belov'd so honour'd so deliver'd so observ'd in the world should now be utterly ruin'd So when the 7. thunders were to be the Angell Rev. 10.3 cryed with a loud voyce 2. Gods serious intentions to destroy them he was impatient now of bearing any longer with them he was burthened wearied with their iniquities therefore cried out of them and called for destroyers Isa 1.14 Ah I will ease meâ— of mine Adversaries 3. To quicken and hasten the instruments hee should use in that service When great persons are intense in their voyces and commands it edges their spirits who are employed and makes them quick active loud cries leave deep impressions 4. In reference to the wickeds sins and mourners prayers the sins of the one and prayers of the other cryed aloud in Gods eares and now God cries too and addes cry to cry they cryed for vengeance and vengeance they shall have Come Ezekiel send for such and such men which may destroy the wicked and deliver the mourners In mine eares That iâ— I hearing the Lord spake aloud and the Prophet heard him So the like phrase in Gen. 2.8.44.18 is to be understood God honour'd Ezekiel here with the knowledge of what he was about and singled him out to be a witnesse of his proceedings Cause them that have charge over the City to draw near The Hebrew is the visitations of the City have drawn neare or let the visitations of the City draw neare Here is the abstract put for the concrete Visitation for visiters which is frequent in Scripture as Col. 1.16 Thrones are put for Kings Dominions for Lords Rulers Principalities and powers for them are in chiefe places Isa 60.17 I will make thy Officers peâ—ce The Heb. is thy visitation in the abstract and rendered in the concrete officers or visiters and so here Some read it the men of visitation others the visiters of the City our translation Praefecti urbiâ— those have charge over the City especially the Military affairs Who these were is to be examin'd not the Antients of Israel mentioned in the former Chapter who were to be destroyed and not to destroy but they were certain Angels or Arch-Angels to whom the Lord had committed the custody of Jerusalem For Angels have the care of Kingdoms Provinces and Cities Angels or Chaldeans they were such as were appointed to execute
divine wrath and these God cals for and emplâ—yes yet to fetch in the Chaldeans for destruction of the City and inhabitants of it Angels are defenders and destroyers of Cities Chaldie is qui constituti sunt ut perdant civitatem Every man with his destroying weapon in his hand A man in the Hebrew it is not every man but the meaning is that not any shouâ—d appeare without his weapon every one that came should bring it in his hand Destroying weapon Heb. Instrument of his destruction that is not with an instrument to destroy himselfe but with an instrument to destroy otheâ—s a deadly instrument Observ 1. The Lord will not alwayes be silent and beare with sinners he will cry out against them the longer he hath been silent the louder he will cry at last here God held his peace long or spake in secret to the Prophet shewing him the sins of this City how grievous they were what abhominations they had committed and that being done he cryes out of them calls for executioners to be avenged on them Isa 42.14 I have long time holden my peace I have beene still and refrained my selfe now will I cry like a travailing woman I will destroy and devour at once A travailing woman feeles paine but keepes as long as shee can from discovering the same but when her throwes and pangs come strongly upon her she cryes out of her pains and cals for help So God had borne with their sins restrain'd his fury and vengeance but being overcome with the greatnesse of their sins wearied with their iniquities he cryes out and cals for help of Angels and men to avenge him of his adversaries Mica 6.9 The Lords voyce cryeth unto the City He called aloud unto them his patience was expired Spâ—riâ— exasperated his voyce was now intended as being in a streight and decessicâ—â—ed to proceede to judgement Amos 2.13 Behold I am pressed under you as a cart is pressed that is full of sheaves A cart is long a loading and when it s greatly loaded oft it breake and all is laid in the dust So God being pressed breaks silence brings in dreadfull and inevitable judgements therefore the flight shall perish from the swift c. 2. The Lord usually makes known his judgements before he executes them He cryed in mine eares Ezekiel shall know the Lords intendments before he doth any thing against the City people before notable judgements come upon men Gods method is to reveale them God told Noah of the flood Gen. 6.13.17 The captivity of the tenne Tribes was not hid from the Prophets 2 Kings 17.14 15 16. This Babylonish captivity was known to Isaiah Jeremiah Amos 7.7 8 9. Ezekiel and others 2 Chron. 36.15 16 17. Christ told the Apostles of the destruction of the Temple and miseries that should befall the City before they fell out Mat. 24.1 2. Luke 19.41 42 43 44. Upon this ground Amos is bold and saith Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Chap. 3.7 There is no necessity upon God for revealing his judgments he doth execute many secretly and openly which were never heard of till felt but Gods ordinary way with his people was to let them heare of his judgements before-hand he made them known to the Prophets and Propheticall men Joseph had the 7. yeares famine reveal'd to him Gen. 41. And God would not hide his purpose of ruining Sadome from Abraham Gen. 18.17 Shall I hide from Abraham that thing which I doe No I will not Abraham is my friend he shall know my thoughts Jonas is acquainted with Gods intentions touching Nineveh that great City and the judgments now upon us were not unfore-seen the servants of the Lord had notice of them many yeares since and spake of these tempestuous dayes This God doth to stop the mouth of iniquity that wicked men may not object God came upon them without warning This Lyon roares before he devoures the prey The Lord of Hosts sounds the Trumpet before he comes to battaile hee tels his Prophets and Ministers of Justice that they may give warning unto others that they may prepare to meete the Lord that they may tremble at his judgements repent reform return to God or else perish most justly and that the godly seeing his care herein for ye might work out your salvation with feare and trembling draw others out of their dangerous conditions exercise their graces more fully and intercede earnestly with God for averting mitigating removing or sanctifying of his judgements Abraham intreated for Sodome and Jeremiah for the Jewes when they knew GODS minde was to destroy them 3. No judgments evils come upon any States or Churches but at the Lords call and appointment Let the visitation of the City draw neare or cause the visiters to come God hath soveraign authority over all creatures he is Lord of Hosts and when he gives out the word then judgements step forth and the executioners of them appear 2 K. 8. 1. There was a seven yeares famine in the Land and how came this Elisha tels the Shunamite woman that the Lord had call'd for it he commanded it to come forth of his treasury of judgements When David had sin'd in numbring the people God sent him a sad message by Gad his seer which was this Shall seven years famine come unto thee in thy land or wilt thou flee three moneths before thine enemies while they pursue thee or that there be three dayes pestilence in the Land One of these David was to chuse and the Pestilence he chuseth which God sent amongst them 2 Sam. 24.12 13.14 15. Judgements are in Gods hand and let out at his pleasure He cals for the sword and gives it commission to goe up and downe Ezâ—k 14.17 He saith sword goe through the Land Hos 11.6 Abide on the Cities He causeth his sword to devour flesh and his arrowes to be drunk with blood Deut. 32.42 Judgements come not till God call them they goe not but where he directs them they hurt not any or more then he appoints nor cease till he command There is nothing casuall accidentall in them but they are by the determinate counsell and will of God 4. When the Lord is in his fury he is not only intense upon but hastning of judgements He cryed with a loud voyce which sets out his intention he would have executioners of his judgements draw neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polan renders the word appropinquate celeriter seu omni conatu studio make speed and hasten Zeph. 1.14 The great day of the Lord is neare it is neare and hasteth greatly The time was neare and all things in heaven and earth making hast to their destruction yea great hast God brings on judgments sooner then they are expected Did not the Chaldeans come with speed and hast upon them his horses were swifter then Eagles Jer. 4.13 Then Leopards Hob. 1.8 And are any creatures
rather stay with them then depart from them if there were any hope of amendment Hos 11.8 How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together Ephraim had deeply corrupted her selfe swearing lying killing stealing adultery idolatry oppression were found in Ephraim and yet God saith how shall I give c. And further that God is unwilling to leave his people is evident 1. He desires they should prevent it Isa 1.2 3 4.16.18 2. Doth upon easie terms offer favour Jer. 3.13 14. Onely acknowledge thine iniquity for I am married unto thee 3. Useth strong arguments to perswade his people to turn to him Ezek. 33.11 As I live saith the Lord I have no pleasure in the death of the wicked Turne turne c. Chap. 18.31 4. He is troubled when it commeth to departing 5. When the Lord goes from a people it 's not suddenly but by degrees Hee did not here in a moment leave the Temple but mov'd first to the threshold afterwards it went up over the threshold Chap. 10.4 then higher towards heaven vers 19. then to the middest of the City Chap. 11.23 and from thence to the mountaine on the east side of the City ibid. and so went wholly from them thus God step by step left them VERS 4. And the Lord said unto him goe through the midst of the City through the middest of Jerusalem and set a marke upon the fore-heads of the men that sigh and that cry for all the abhominations that be done in the midst thereof IN this verse Divine pleasure is made knowne to him had the Inkehorn by his side and it consists in a double command 1. He is commanded to goe through the midst of the City and find out who sighed and cryed for the abhominations therein 2. He must set a marke upon the fore-heads of them who sighed and cryed Set a marke What this was is much disputed Popish Expositors say it was the letter Tau which prefigured the crosse of Christ Some Heb. by that mark Tau understand those have perfect knowledge of the law Some those who kept the law Tau standing for Thorah signifying the law Others understand believers in the Messiah Tau noting a crosse Jerome and some with him thinke the Hebrew Tau was originally like the Greeke Tau representing a crosse and that Ezra returning from the captivity found out new characters which are those we use and Pradus saith Arius Montanus had a silver shekel in which the Hebrew letters were not unlike the Greeke and this shekel himselfe had seen but it is not evident saith Sanct that the moneys or shekels which were before the captivity had any letters upon them they were not known by any stamp but by their weight and it s not probable Ezra should reject the originall characters of the sacred tongue and devise new himselfe Asconius Pedianus cited by Alapid Some that will have the mark Tau meant here make it a signe of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of death Iudges marked those were condemned with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those were to be freed with Tau If conjectures might take place thus Tau is the basis of the Hebrew Alphabet and marking by Christ is the basis of all true comfort and sound profession but to leave conjectures and to feed you with truth Set a marke refers no more to one letter then another not to the Greek Tau or Latin T. because the Lord spoke not in those languages but in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he meanes not the letter ×— there but a sign in generall as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the letter ×— signifies for the originall is signe a signe Taf signum from Tinuah signare and so it s used in Job 31.35 Behold my desire is that the Almighty would answer me The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold my signe is that the Almighty would answer me So it 's rendred in the margent in this sense also the Sept. renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give or put a sign and so Symmachus and Aquila This signe was no corporall signe as if the Lord had made some impression in their fore-heads wherby to distinguish them from others for this was a vision not to be taken really but in a spirituall sense The Lord Christ tooke speciall notice of these and did distinguish them by speciall providence from those who were to perish in the destruction of the City hee did not goe up and downe from house to house and set a marke in their fore-heads he applyed his blood and merits and sealed them by his Spirit not that they were not wash'd in the blood of Christ before but now there was a new and special evidence of it Vpon the fore-heads Not on their backes breasts armes but on their foreheads Some thinke the Prophet alludes to a practise of marking servants in the fore-head Rhodigim l. 5. c. 31. Vid. Sen. l. 4 de benefic c. 37 38. who had their Masters names fixed therein whence they were called inscripti literati servi and it s the use among us to brand some Delinquents with a T in the shoulder hand or fore-head and as before was said Judges marked those who were questioned and to be freed with Tau Here was nothing writ upon their fore-heads but something is held out by these words unto us Christ having intimated their election effectuall calling It may be taken from the practice of Generals who when they besiege Cities inteÌ„d to spare some give order that they should bee marked as Rahabs house was justification by his blood intercession for them providentiall care over them in the dreadfull judgements comming upon them doth by this phrase declare his publique owning and caring for them The fore-head is an open place expos'd to view of all and what ever is there is visible Rev. 13.16 The mark of the beast was in the hand and fore-head one was secret more private the other more open Christ would so deale by these persons and so deliver them that it should openly appeare he had distinguished them from others 2. Upon their fore-heads is specified to let us see here was a personall not a family deliverance intended Q. Were all delivered who were marked A. It 's believed that some godâ—y ones suffered by the sword and famine that some also were carryed away captive Jeremie himselfe was not free from sufferings Q. For what end were they then marked A. 1. To secure them of their eternall condition that their sins were pardoned and persons accepted 2. To assure them that he was with them and would worke all things for their good and increase of their glory 3. To encourage their hearts against all opposition hardship whatsoever The men that sigh The word notes sighing for griefe
of minde griefe is a heavy burthen and causes men to sigh as those that are burthened Exod. 2.23 The children of Israel sighed by reason of bondage The heavy bondage they were under made them groane and sigh and so these here had the burthen of Jerusalems abhominations upon them and that made them sigh Prov. 29.2 When the wicked beareth rule the people mourn It 's the same word they mee◠with heavy pressures make them sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gravius sonat quam ח ana ק graviorem notat gemitum quam ana ח That cry This notes such sorrow as exceedes sighing and must vent it selfe in a more full way viz. with crying vehemently as wounded men use to doe when they breath out their soules Ezek. 26.15 The wounded cry when the slaughter is made And Jer. 51.52 Through all the land her wounded shall groane or cry It 's the same word so that the meaning is they did sigh greatly and cry out bitterly for the abhominations were in Jerusalem Obser 1. The Lord looks upon the world with a discriminating eye some he looks upon to be marked and some to be left unmarked all are not equall in Gods thoughts or eye some from eternity he predestinated some he passed over and now in time some he eyes for salvation Prov. 15.3 The eyes of the Lord are in every place beholding the evil and the good some he sets by for perdition his eye distinguisheth between the pretious and the vile Psal 34.15 16. The eyes of the Lord are upon the righteous and the face of the Lord is against them that doe evill He beholds both but with a different aspect one sort he beholds to doe good the other to cut off Psalm 11.4 His eye-lids try the children of men he lookes fixedly upon them and as they are so he deals with them Iob 36.7 It 's said he with-draws not his eyes from the righteous They are the delight of his eyes but the wicked are thorns provocations to his eyes Isa 3.8 2. When the Lord proceeds to judgment of Cities Churches People Kingdomes he doth it judiciously considerately he doth not powre out wrath from heaven at all adventures let it light where and upon whom it will but he makes enquiry who are fit to be punished and who to be spared Psal 9.7 The Lord hath prepared his throne for judgement And then vers 8. Hee shall judge the world in righteousnesse And vers 12. He makes inquision for blood The oppressed he will relieve the oppressors he will cut off When judgements are abroad especially Warres all things seem to move confusedly and wicked men to doe what they list they will destroy all before them but they cannot the judgments are the Lords and he carries them on judiciously there be eyes in the wheels and a Divine spirit in them and they doe not move they cannot move otherwise than the wise God will have them 3. In the worst times God hath some who are faithfull and serve him Violence had fill'd the land the Idoll of Jealousie was set at the Altargate chambers of Imagery in the wals of the Temple the Antients of Israel worshipped the forms of creeping things and abominable beasts the women wept for that shamefull Idoll Tammuz corruptions abounded in Church and State yet some faithfull ones the Lord had that were undefiled The Church of God did never totally faile nor ever shall When all flesh had corrupted its wayes the wickedness of man was grown great When the earth was fill'd with violence Gen. 6.5.11 12. yet then even then was Noah untainted He was just and perfect in his generation and walked with God vers 9. In Ahabs dayes when Jezebel cut off the Prophets of the Lord and he vexed the righteous with his will-worship abominable idoletries and forced them to flye to Jerusalem and things were so extreamly ill the righteous so wasted that Elijah a Prophet thought there was none left in Israel but himselfe even then the Lord tels him there were 7000. which had not bowed their knees to Baal nor kissed him 1 K. 1.18 They have shew'd that false god no reverence contracted no pollution by doing as the rest did when Ahaz who is stigmatiz'd for his wickednesse 2 Chron. 28.22 when he reign'd cut in pieces the vessels of the Temple and shut up the door◠of the Temple and made Altars in every corner of Jerusalem vers 24. yet his own sonne Hezekiah was godly at that time and hated the wayes of his Father When Christ came there was a Joseph and Mary a Zachariah and Elizabeth a Simeon and Anna with some few others and the times were exceeding bad then In the depths of Popery were pauperes lugdunenses of whom Reinerus a Popish Inquisitor writes that they had a great shew of godlinesse because they liv'd justly before men believed all things well concerning God and all the Articles of Faith only they blasphemed and hated the Church of Rome God had his Hus Jerome of Prague and Luther in times bad enough 4. The number of men to be sav'd in Jerusalem is few Commission is given to the man with the Inkhorne by his side to goe and search through Jerusalem and where he found any mourning sighing to mark them and surely this number was very few he is not to mark stree s families but particular persons which notes the paucity of those that were truly godly and to be saved In Aegypt the bloud was upon the lintell and side posts of the doore and so whole families there escaped but here in Jerusalem the mark is not upon the door but the fore-head many doores whole families were passed over here and there one found and marked take a place or two to this purpose Jer. 5.1 Runne to and fro through the streets of Jerusalem and see now and know and seeke in the broad places thereof if yee can finde a man if there be any that executeth judgement that seeketh the truth and I will pardon it Here God bids them search and see if they could finde a man and bring forth so that the City might be spared but they could not find one This satisfied not God they might be carelesse in that work overlook some man that did it God therefore will search himselfe Ezek. 22.30 I sought for a man among them that should make up the hedge and stand in the gap before mee for the land that I should not destroy it but I found none Neither man nor God could finde any these expressions shew that the number of the godly was very few that those were so durst not appeare in publique because the times were so prophane and perillous but hid themselves and mourned in secret Few is the number of true believers and true mourners there were two Prophets Jeremiah and Vriah the Rechabites Baruch the Scribe Ebedmelech the Black-a-moor with some few beside The thought of the scant number of the good ones sadded the heart
my Text and that is spare in my Text is pitty here And Deut. 7.16 Thine eye shall have no pitty upon them The Heb. is the same word thou shalt not spare upon them spare to execute vengeance upon them so that they are used promiscuously one interprets the other an eye not sparing is to shew no mercy no pitty That in 1 Sam. 24 10. clears it when some bade David kill Saul when he cut off the skirt of his garment saith he but mine eye spared thee that is had pitty on thee and I kil'd thee not if mine eye had not spared thee I had killed thee without pitty without mercy Jer. 21.7 He shall not spare them neither have pitty nor have mercy lo jachum velo jachmol velo jerachem the two first words are in my Text and they are both interpreted by the last not to spare not to pittie is to have no mercy what ever motives be thereunto Slay utterly olde and young In the Heb. it 's the old man the young man the maiden and little child all in the singular number which is put for the plurall Q. Here a great question is moveable how it stands with the justice of God to give charge for the destruction of little children which were innocent A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little children some take to be meant of such as could play in the streets and were under 20. years Gen. 47.12 Joseph nourished his Father and his brethren and all his Fathers houshold with bread according to their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the little ones Ad os parvuli they were not sucking children but such as could run up and down that Joseph nourished now if the little children be taken for such they might be guilty of great sins as the children that mocked the Prophet and so deserve death But take little children for such as have not committed actuall sinne even babes new born in the womb of which sort many perished in the flood and many in Sodome such God may cut off without impeachment of his justice 1. He hath an absolute dominion over his creatures hee is the potter and we are the clay if he make the vessell hee may break the vessell shall he not doe with his own as he please hee gives life to babes and he may take it from them when and how he pleases 2. They were defiled with originall sin and deserved death the wages of sinne be it originall or actuall is death and it matters not whether a naturall or a violent death therefore he forbade Jeremie to take a wife to have sonnes and daughters in Jerusalem and as for those sonnes and daughters should be borne there they and their fathers and mothers should be consumed by the sword and by famine Jer. 16.2 3 4. 3. They are parts of their parents part of their family part of their substance and God may punish the sinning parent in his child as well as in his stock 4. Had they lived it 's likely they would have trod in their fathers steps and sinn'd those great sinnes they did like them in Jer. 7.18 Children gather wood and the fathers kindle the fire and the women knead the dough Neither doth God punish upon prevision of future sinne but takes them away from present and future pollution 5. God might notwithstanding this outward temporal judgment have mercie on their soules questionlesse many children dye more terrible deaths then by the sword and yet perish not eternally Come not neare any upon whom is the marke Q. If this marke were not a visible marke how should they know them and spare them A. The Lord knew who were his though men knew them not and it 's probable such is the rage of the wicked against the godly that if they had had a little distinguishing character from others they would the rather have fallen upon them and cut them off but the Lord ordered the judgement so and their spirits so that they came not neare them The mark was inward in the fore-heads of their consciences and providence watched and wrought for them without God might dart a feare into them disable them from doing the mark'd ones any hurt divert them to other families and persons and this manner of speech is more then if he had said doe not kill them they might doe much hurt to them yet not kill them but when he saith Come not neare them God doth make a fence about them and compasseth them with this command and his favour in it as with a shield against all evill and wrong This deliverance of the mark'd ones from the slaughter-men is a type of Gods preserving his in all great and generall calamities and especially of freeing his Elect ones from hell and the furies thereof The Chaldeans must not come-neare the mark'd ones to destroy them and Devils must not come neare those Christ hath sprinkled with his blood to ruine and destroy them They are freed from the power of Sathan and eternall death Begin at my Sanctuary This was the holy place the habitation of God where his worship was where he gave out gracious answers unto them yet here they must begin Why here 1. They trusted in the holinesse of this place Jer. 7.4.10 When they had sin'd grievously they thought that if they came and worshipped there all was well they were delivered and cried out the Temple of the Lord God would begin with their confidence 2. They had greatly polluted that holy place there was the Idoll of Jealousie there was the forme of every creeping thing and abhominable beast pourtraied upon the walls there were men offering incense to those Idols there was the filthy Idoll Tammuz and women weeping for it there were men with their backs towards God the Arke and worshipping the Sun Eastward there they put the branch to their nose great abhominations were gotten into the Temple they must therefore begin there 3. The sins of the Priests and Prophets who belonged to the Temple were exceeding great they were messengers of God to the people and mouths of the people to God and above others should have been cleane holy gracious free from the sins of the times they should have been exemplary unto others but if you observe the Scripture a little you shall find they were patterns of all impiety to the people they were ignorant blinde dumb drunken Isa 28.7.56.10.12 Unclean filthy strengthening the hands of the wicked Jer. 23.14 Covetous cruell Isa 56.11 Micah 3.5 Conceited of their owne abilities Jer. 8.8 Flatterers and dealt falsely with the people Jer. 6.13 14.27.15 They perverted the word of the Lord Jer. 23.36 They rejected his word Jer. 8.9 They prophecyed their own dreames Jer. 23.7 and put it upon God saying he saith v. 31. They ruled with rigour Ezek. 34.4 They reproached slandered and complain'd of the true Prophets stirring up enemies against them and seeking their liberties and lives Jer. 26.8 9.11
Amos 7.10 This made Jeremie conclude Lam. 4.13 that Jerusalem was destroyed chiefly for the sins of her Prophets and the iniquities of her Priests that shed the blood of the just in the midst of her Obser 1. When God is upon executing judgement he first manifests yea vouchsafes mercy to his friends before hee lets out wrath upon his enemies Goe yee after him one was sent to marke the mourners before those with the slaughter-weapons had commission to destroy the rest His mercy acts before his justice he separates the righteous Mal. 3.17.4.1 before he destroys the wicked he makes up his Jewels before the day comes that burnes like an oven Hee prepares an Arke for Noah before hee sends a flood upon the world God sends an Angell to fetch Lot out of Sodome before he raines fire and brimstone upon them And at the last great judgement the Sheep shall have mercy before the Goates shall have judgment Matth. 25.34.41 Come yee blessed that joyfull sound shall be heard first and after depart ye cursed Mercy is Gods first-born and visits the Saints ere judgments break out 2. When the godly are secured then judgement delays not when the mourners are neer marking then the sixe men follow him presently that marks them and they doe their office When Lot is out of Sodome fire and brimstone comes into Sodome God could doe nothing while he was there Gen. 19.22 But when he was gone he consum'd them with the vengeance of eternall fire Judgments sometime do linger and what 's the cause some servants of God are not marked secured got into their chambers of safety if they were judgement would quickly be upon the backs of the wicked Isa 26.20 21. Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe as it were for a little moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the inhabitants of the earth for their iniquity When once they were got into safe places then would indignation come upon the wicked When swallows and other birds flie from us it is a signe of Winter approaching and when good men are removed out of places are driven into corners it 's a signe of of judgement upon that place 3. Sinners may so provoke God that hee will neither shew them mercy himselfe nor let others doe it no pitty no mercy should they have from God or man Goe through the City from one street to another from gate to gate and smite smite every one of them slay utterly doe not wound or weaken but tahargu lemaschith slay to perdition and though they fall upon their knees begge hard for their lives promise you great matters yet spare them not neither have pitty be not affected with ought they say doe or suffer God harden'd them here against them but might they not find some sparing and pittying from God if none with man Ezek. 5.11 Mine eye shal not spare neither will I have any pitty and hee ratifies it with an oath there What were their sinnes which made the LORD deale thus severely with them 1. Their defilement of the Temple with such abhominations as they had done provoked desperately they despighted God thereinto his face there he vouchsafed his presence heard their prayers accepted their sacrifices bestowed choise mercies upon them and yet to defile that with their abominations this greatly provoked 2. Their abuse of the true and faithfull Prophets Jeremiah forbid to prophesie left he dye for it Jer. 11.21 They laid hands on him and said he should dye Jer. 26.8 2 Chron. 36.16 They mocked the messengers of God despised his words and misused his Prophets untill the wrath of the Lord arose against his people These sins made it rise to a great height even such a height that all pitty and mercy were laid aside 3. Their great unfruitfulnesse under means and mercies Jer. 20.8 9. They reproached and derided the word and those that believed and obeyed it Isa 8.18 You know what paines God took with his Vineyard he gathered out the stones planted it with the choisest vine built a tower in it made a wine-presse did all which was doe able for it and now he looked for grapes and it brought forth wild grapes this kindled Gods wrath and banished pitty mercy from his heart I will take away the hedg break down the wall lay it wast it shall have no digging pruning clouds or raine but it shall be troden down and eaten up by whom by Chaldeans those bryars and thorns should scratch and teare it in pieces Mans unfruitfulnesse makes God merciless Luke 13.7 when the Lord came to the Fig-tree planted in his vine-yard and found no fruit on it what saith he cut it downe why cumbers it the ground 4. Pittilesnesse to one another Mic. 3.2 3. The Princes Rulers did plucke off the skinne and flesh from the bones of the people they brake their bones and chopt them in pieces In their skirts was found the blood of the soules of poore innocents Jer. 2.34 and Manasses had filled Jerusalem with innocent blood which made the Lord to say Ier. 15.5 Who shall have pitty upon thee O Ierusalem neither God nor man 4. Nothing will priviledg sinners in the day of Gods wrath when he gives out commission to destroy there will be a generall destruction Old young maids children and women they must all suffer all dye In their military oath this was one branch Ne quis laedat faeminas pueros senes aegrotos even nature pleads strongly for such who are fearfull and feeble not able to help themselves Deut. 20.14 When the Iewes tooke a City they were to spare the women and the little ones and when they tooke Midian they spared the maids and the little ones Numb 31.9.18 But here neither oath nor nature should take place neither age sex or condition should advantage or secure them not the hoary head of the aged not the beauty of the virgins not the teares of the mothers nor the tendernesse of the babes but all must dye So 1 Sam. 15.3 Samuel saith to Saul goe smite Amelech utterly destroy all that they have and spare them not but slay both man and woman infant and suckeling oxe and sheepe camell and asse Amalech sought the ruine of Israel therefore God would have him utterly ruin'd when judgements are generall sinnes are grievous 5. Open sins involve not only themselves but those are dearest to them into open destruction The antients offered Incense to Idols the women wept for Tammuz others worshipped the Sun and these brought famine and sword not only upon themselves but upon the young maids and little children which were free from those sinnes the parents sins ruin'd the children and wrap'd them up in an open and publique calamity Corah Dathan and Abiram rebell against Moses and the earth swallowed up them their houses and all belonged to them Numb 16.31 32. The Sodomites sins
and all in earth all things in the closets in the heart Psal 139.7 Whither shall I goe from thy Spirit David could not hide himselfe from the sight and presence of Gods spirit neither can we Let us looke well therefore unto our wayes the spirit may make them known to the Prophets and servants of God 3. That men chiefe in dignity and place are for the most part corrupt Here were the 25. who bare the sway in the City and had great power all confederate in wickednesse Isa 1.10 he calls their Rulers rulers of Sodome because of their extream wickednesse and he excepts none they were generally such so Neh. 13.11 I contended with the rulers and said why is the house of God forsaken They kept away the portions of the Levites and therefore they left the house of God so vers 17. The Nobles of Judah they prophaned the Sabbath day and brought wrath upon Israel 2 Chron. 24.17 28. The Princes of Judah were all idolatrous and led Joash into idolatrous practises but they were quickly after all slain for it v. 23. John 7.48 Have any of the Rulers believed in him They were so wicked even all of them that they could make their boast have any of them believed in him No no they are not for Christ and his wayes Jer. 5.5 I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds The Prophet thought the great ones who had great obligations upon them to honour God who knew what pertein'd to worship justice that they would hearken to hâ—m but they cast off all respect subjection and obedience to the law of God they followed their owne wills lusts humours they regarded neither equity nor honesty they were farre worse then the poorer sort whom the Prophet had tryed also Luke mentions but one Judge and he was an unjust one Are not too many of the great ones among us corrupt loose and enemies to Christ and his Kingdome 4. It 's matter of mourning when those are set over others to be punishers of the wicked countenancers of the godly examples of piety vertue and should seek the good of the publique prove cleane otherwise and are actors and patrons of wickednesse the Spirit here is affected with it and affects the Prophet Sonne of man these are the men that doe so these pervert obstruct justice these encourage evill doers these sad the hearts of the godly these hinder good designes these are the men that seeke themselves that cry give give and love to have it so these be the men that pretend the good of the estate and people but are the ruine of both This was matter of griefe to heaven and earth Isa 1.10 when the Prophet had tearm'd them rulers of Sodome he complains vers 23. saying Thy Princes O Jerusalem are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow come unto them They sought themselves not the good of particulars or the publique and this troubled the Prophet and not only him but the Lord also for it follows in the next vers Therefore saith the Lord the Lord of hasts the mightie one of Israel Ah I will ease me of mine adversaries and avenge me of mine enemies God had beene wearied aâ—d grieved with them a long time and though they were many and mighty yet hee was the Lord of Hosts c. This argument did affect God much and hee was oft upon it Isa 3.12 As for my people children are their oppressors and women rule over them O my people they which lead thee cause thee to erre and destroy the way of thy path they destroyed Justice and Religion 5. There will never be wanting in any place men to devise misâ—â—â—â—â—â— In Jerusalem there were men whose hearts heads and tongues were at worke Dan. 6.7 All the Presidents of the Kingd Governours Princes Councellors Captains devised a plot against Daniel In the 8. Chap. he tels you of the 70. Antients of the 25. who had all devised and were practising mischiefe In Shushan was not wanting a Haman to devise mischiefe against the Jewes Est 8.3 Pharaoh and his Courtiers devised mischiefe against the Jewes Exod. 1. There were those devised to take away Davids life Psal 31.13 They imagined a mischievous devise Psal 21.11 No City no Kingdome was ever free from men of deceitfull wicked and mischievous devices and no time ever abounded more with such men and such devices then our times if I should say no place more then this Kingdome I should not much fail Who can reckon up the mischievous devices have been against the Estates Lawes Liberties Religion and Consciences of the people of this Kingdome Ship money was a cunning devise to dry up their estates Prerogative was cryed up to bring the lawes and liberties of the Subject downe Innovations and new Cannons were Prelaticall devices to rid you of your Religion and Consciences to make way for Popery What wicked devices have been against the Parliament against this Citie against this Kingdome what ever hath been devised for the good of all hath met with Anti-crosse devices There be those devise as strongly and speedily to ruine us as any doe to relieve us The device against Ireland was a bloody and mischievous device and bloody devices are in mens heads against us but here is the comfort Job 5.12 God disappointeth the devices of the crafty so that their hands cannot performe their enterprize They devise to undoe all but they cannot Mic. 2.1 Woe to them that devise iniquity God hath threatned and though they cannot accomplish their devices yet he will accomplish his threats Prov. 12.2 A man of wicked devices will be condemn Many of wicked devices have been amongst us and hath not the Lord condemn'd them 6. Men in place being evill they make others evill they doe not only devise mischiefe but communicate mischiefe they give and obtrude ill counsell upon others These that were in place especially Jaazaniah and Pelatiah the Princes they gave out ill counsell to the people They and such men doe the greatest hurt their power honour estates examples are prevalent with the people and when they counsell corruptly their counsell takes and infect a multitude quickly Jeroboam tels the people it was too much for them to goe up to Jerusalem that was a long journey would be very chargeable and might prove dangerous therefore he had taken a better course for them he had made Calves set them up for gods at Dan and Bethel and now they should neede to goe no further for to worship this counsell took Balack being advised by Balaam counsels the Moabitish women to entice the Israelites to folly which tooke and they drew them both to whoredome and idolatry Numb 25.12 with
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
or of great parts cannot elude or evade him VERS 6. Ye have multiplyed your slain in this Citie c. BEfore they had been prophane now their injustice appears Some think the men were not actually slain but oppressed and cruelly dealt withall violence and oppression being counted in the Scripture sense murther but it 's not probable that our Prophet would use such expressions as to multiply the slain and fill the streets with slain if none were slain Chap. 7.23 The land is full of bloody crimes And Chap. 9.9 The land is full of blood And Ezek. 22.2 It 's called the bloody Citie So in the 24.6 9. verses the Heb. is the City of bloods These great men who gave the ill counsell it 's likely that they crusht those opposed them and dealt with them as seditious as rebellious as enemies to the City and State Jeremie you know they sought his life petitioned the King that he might be put to death Jer. 38.4 And it 's probable that many which would not conforme to their idolatrous practises were cut off When the Lord is about to proceed in judgement against evill doers he declares the cause of his proceeding in such a way Obser When God intended to destroy the world he made knowne the cause thereof Gen. 6.5 6.11.12 When hee was about to fire Sodome he discovered to Abraham the ground of iâ— Gen. 18.20 VERS 7. The slain whom yee have laid in the middest of it they are the flesh and this Citie is the cauldron HEre the Lord shewes them who are the flesh in the cauldron Not in that sense they tooke it for they thought themselves should be the flesh live till old age in the City but the Lord tels them here that those they had slain unjustly whose carkasses lay in the streets and consum'd away they were the flesh boil'd in the cauldron Manasses had been bloody and Zedekiah was bloody and the slain were the flesh and so the City was a cauldron to them but not to the others I will bring them forth of the midst of it God tels them they shall neither live nor dye in it he would order things so that they should be carryed out of Jerusalem and for certainty of it the words are repeated in the beginning of the 9. vers Judgements of God cannot be waved by mens wits or power they jeered and made a construction of flesh and cauldron suitable to their own minds Obser and conceited they should dye in the City in peace but the Lord tels them no he would bring them forth out of the middest of it VERS 8. You have feared the Sword and I will bring a Sword upon you c. IEremie had counselled them to yeeld themselves Chap. 38.17 the King and rest through feare would not hearken They feared the sword and therefore sent to Aegypt for help Jer. 2.18 They feared the sword but not the Babylonish captivity the Lord brought both upon them Obser 1 Where guilt is there is fear they were deeply guilty of impiety and injustice they had sin'd against God by their idolatry against their brethren by their bloodinesse against the King of Babylon by breaking oath and covenant with him Ezek. 17.15 and now what ever they said it 's not neare yet they were full of feare God saw what timorous spirits they had If the horrour of their wicked acts did not seize upon them yet feare of wrath and judgement possessed them Psal 14.5 speaking of workers of iniquity he saith There they were in a great feare Heb. is they feared a fear but where was it in their consciences When the light of nature did convince them of their wickednesse there where the conviction was they feared greatly Prov. 28. The wicked flye when no man pursueth They feare and so fear that they flye to secure themselves from imaginary dangers Lev. 26.36 The sound of a shaken leafe shall chase them And Job 15.21 Eliphaz speaking of the wicked saith A dreadfull sound is in his eares The Heb. is a sound of feares such was in Richard the 3d whose hand was ever upon his dagger The wicked are a restlesse sea Isa 57.20 2. That which sinners fear the Lord brings upon them Saul feared the devolution of the Kingdom to another and it fell to David The Jewes feared lest the Romans should come and take away their place and Nation John 11.48 and they did doe it Prov. 10.24 The feare of the wicked it shall come upon him it 's comming towards him every day and will be upon him ere he dye After the flood the people feared scattering and therefore said Let us build a tower whose top may reach unto heaven Gen. 11.4 vers 8. The Lord scattered them abroad from thence upon the face of all the earth Men that feare evils usually take surer courses to prevent them which justly brings the thing feared upon them Richard the third feared the Kingdome would not be firme to him his Nephews he murthers for security and this kindled fire in the Kingdome which quickly consum'd him The Prelats feared their standing to establish themselves they remove from jus regium to jus divinum they frame a new Oath with an c. in it to sweare all men to put to their shoulders for support of their tottering Kingdome but it is fallen it is fallen VERS 9. I will bring you out of the middest thereof OF these words before in the 7. vers And deliver you into the hands of strangers Not of the neighbour Nations for had they come against them because of commerce consultation language and some references to them the Nobles and great ones might have found favour therefore God would put them into the hands of strangers that understood not their language that had no inducements to shew favour to them that regarded neither great nor small They had destroyed their friends now strangers should destroy them I will execute judgements among you Of these words I spake Chap. 5. vers 8. The Lord can use any instruments to accomplish his judgements strangers heathens prophane ones Obser it matters not what the instruments be if the holy God use them his usage of them is holy and he orders all their thoughts counsels operations to accomplish his owne ends VERS 10 11. I will judge you in the border of Israel THe same words are in the 11. verse Where this was must be eâ—quired it 's generally thought to be at Riblath and the Scripture is for it 2 K. 25.6 some have thought it to be in Babylon but without warrant 2 Kings 23.33 Riblah was in the land of Hamath which lay on the North part of Canaan on the East side and Bonfrerius observes in his Onomasticon of Cities and places that Jerome thinks it to be Antiochia Adrichomius some Citie of Syria or Judaea in the Tribe of Nepthali and this the Scripture gives countenance unto Numb 34.11 12. Others think it to be a Province in Syria
afterwards called Epiphania from Antiochus Epiphanes This Riblah or Epiphania was at the border of Israel where Nebuchadnezzar was whether Zedekiah was brought and there God judg'd him and the rest 2 Kings 25.6 They tooke the King and brought him to the King of Babylon to Riblah and gave judgement upon him Heb. is spake judgement they expostulated with him and the rest about their treachery in breaking the oath and revolting from the King of Babylon And there judgement was executed Zedakiah sees his sons slain his eyes are put out all the Nobles are put to death Jer. 39.5 6 7.52.10 Obser God punisheth sinners in places and by persons they think not of These men thought they should dye in Jerusalem never fall into the hands of strangers but God carryed them to Riblah to the borders of the land delivered them into the hands of strangers from whom they found no pitty no mercy It 's some comfort to men to dye in their owne Countrey among their friends Oterque quaterque beati queis ante ora patruÌ„ Trojae sub maenibus altis Contigit oppetere that will take care of their dead corps see the same inter'd honourably after death Hence was it that Aeneas counted them happy who dyed before the walls of Troy when hee was floating upon the Seas and in danger of death among the waves Something is in it that the Prophet saith Jer. 22.10 Weepe not for the dead neither bemoane him but weepe sore for him that goeth away for he shall return no more nor see his native Countrey They must not weep for the dead but must weepe and that sorely for those lost their countrey the Jewes had rather dye then lose their land and be taken from Jerusalen vers 26. It 's laid as a great judgement upon Jeconiah and his mother to be carryed to another land where they should dye VERS 12. And yee shall know that I am the Lord c. IN this verse is the end and ground of Gods judgements you have the first words of the verse oft before especially in Chap. 6. v. 7.10.13 14. And those words ye have not walked in my statutes neither executed my judgements you had opened Chap. 5.6 One thing in this vers must be spoke unto It 's said Chap. 5.7 Neither have done according to the judgement of the Nations that are round about you And here it is but have done after the manners of the heathen that are round about you The difficulty is not great in the 5. Chap. they were not so righteous and just as the heathens were and here they followed the manners of the heathen what corrupt manners they had those the Jews took up their manners of worship and of life Obser 1 The scope and end of Gods judgements is to convince the wicked that hee is the Lord Yee shall know that I am the Lord. You have cast me off taken in other gods worshipped the Sun and formes of creeping things but I will bring heavy judgements upon you carry you out of this City to the borders of Israel slay you with the sword and when you are in the hands of your enemies you shall know experimentally that I am the Lord that all other gods were false and idoll gods that they were not able to save you in time of trouble that you have don exceeding ill to provoke me who am Jehovah the true and onely God who have all power in my hands will now make good my threats upon their heads and carkasses your consciences shall tell you will you â—ill you that I am righteous in my proceedings and that themselves dye justly by my stroaks 2. God therefore punisheth because men doe wickedly I will judge you in the border of Israel and ye shall know that I am the Lord for you have not walked in my statutes neither executed my judgements c. God hath a speciall eye to his own statutes and judgements when they are kept and performed he prospers but when they are violated he judgeth he destroyes Gods statutes and judgements come from infinite wisdome and holinesse they are good equall profitable and for the sonnes of men that depend upon God every moment for their lives and beings to neglect the Lords statutes to transgresse them and doe after their owne wills humours fancies or others this is unspeakable wrong to God and he hath doth and will visit for such wrongs If men would not be broken with his judgements let them not break his statutes if they would secure their lives let them walk in his lawes 3. The Lords owne people are prone to take up the manners and customes of other Nations Yee have done after the manner of the heathen and not one heathenish nation only but of all round about you they observed their manners of life and manners of worship liked fetched them in and practised the same 2 Chron. 13.9 They made them Priests after the manner of the nations of other lands Psal 106.35 They mingled with the heathen and learned their workes and wayes 2 Kings 16.3 Ahaz caused his sonne to passe through the fire according to the abhomination of the heathen they would have a King to judge them like all the Nations 1 Sam 8.5.20 Ezek. 20.32 Wee will be as the heathen as the families of the Countries Such conformity had they with the heathen that Moab and Seir could say Ezek. 25.8 Behold the house of Judah is like to all the heathen 4. When Gods people take up the manners of heathens and Nations hatefull to God it provokes him greatly and aggravates the evill much In this case 1. They reject Gods statutes and wayes they laid them by and walked not in them yet Deut. 4.8 No nation under heaven had statutes and judgements so righteous as they 2 Kings 17.15 They rejected his statutes his commandements his testimonies they followed vanity and went after the heathen that were round about them It was as if men should lay aside the Bible and take the Turkish Alcaron or Popish masse-book 2. There was a prohibition that they should not doe after the wayes of the heathens Deut. 12.30 Take heed thou be not snared by following them and that thou enquire not after their gods Jer. 10.2 Lerrn not the way of the heathen saying how did these nations serve their gods even so will I doe v. 31. Thou shalt not doe so c. And 2 K. 17.15 The Lord had charged them that they should not doe like the heathen 3. God punished the heathens for those practises they tooke up see Levit. 18.24 25 26.28 Deut. 12.29 30. he cast them out before their eyes 2 K. 16.3 VERS 13. And it came to passe that when I prophecyed that Pelatiah the sonne of Benaiah dyed then fell I downe upon my face and cryed with a loud voyce said Ah Lord God wilt thou make a full end of the remnant of Israel THis verse presents unto us 1. The
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
remembred Chap. 9.5 6. the commission given to the slaughtering Angels to be without pitty to slay old and young maids women children and now seeing the judgement begun upon Pelatiah he knew not but that it might proceed to the destruction of all and he therefore saith ah Lord God c. Hee had received in this vision much matter for prophesie which was not yet given out and hereupon seeing Pelatiah smitten he cryed out so Q. 6. should not Ezek. have rejoyced in the death of Pelatiah Ps 58.10 The righteous shall rejoyce when he seeth the vengeance Did not he neglect a duty and so offend seeing he wept and mourned A. We are to rejoyce at the ruine of the wicked Exod. 15. when Pharoah and his hoast were drowned in the red Sea and Aegypt howling for their losse then Moses and the Israelites sang unto the Lord when Sisera was slain Baruch and Deborah sang to the Lord Judg. 5. and Solomon layeth it down for a maxime Prov. 11.10 When the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantus exultatio ovatio there is shouting great joy The Saints may rejoyce at the deaths of wicked ones be they naturall or violent 1. As it sets out the glory of his justice hee hath threatned sinners in his word when he executes his threats upon them gives them according to the nature of their sin then his justice is glorious 2. As way hereby is made for the spreading of truth inlargment of the Gospell and Kingdome of Christ 3. As their death tends to the clearing of the godly David was suspected yea accused by Nabal to be some run-agate 1 Sam. 25.10 God smites Nabal with death v. 38. when David heard it he blesseth God for it that he had pleaded the cause of his reproach from the hand of Nabal and returned his wickednesse upon his head v. 39. 4. As by their deâ—th the godly gain liberty so when Haman was hanged and his 10. sonnes and other enemies of the Jewes put to death they feasted and rejoyced Est 9.19 They were freed from their vexations oppressions cruelties plots 5. As there is a stop made to wickednesse Prov. 21.11 When the scorner is punished the simple is made wise Sinne ceaseth in the scorner being cut off and others cease their wickednesse and grow wise by their stroak Now Pelatiah's ill counsell example power and what ever he had to promote iniquity withall ceased So then we may rejoyce upon those grounds but not out of any private respect or revengefull apprehension But there is also matter of griefe and mourning God delights not in the death of a sinner neither should any godly man As therefore Pelatiah was a wicked man dyed in his sinnes was suddenly cut off ran a hazard of his eternal condition so it was matter of mourning Our Prophet therefore might rejâ—yce upon the grounds first mentioned and mourn upon these last named but as I hinted in the former qâ—estion he looked beyond this one man to the state of Israel Obser 1 How dreadfull Gods judgements are upon evill Counsellors and scoffers though never so great Pelatiah a Prince of the people gave ill counsell in the Citie scoffed at the Prophesie of Jeremie this Citie the cauldron and we are the flesh and here God smites him The dreadfulnesse of the judgement is seene in four things 1. In that hee smites his life not his estate not his liberty not his near friends not any limb but his life he smote him in that was dearest of all his life with that was most feared of all death the King of fears 2. It was sudden When judgements are sudden they note severity Deut. 7.4 when Gods wrath is kindled and kindled very hot against idolatry who expresses the heat and severity of it this way he will destroy thee suddenly And Pro 6.14 15. A wicked man deviseth mischife soweth discord therefore shall his calamity come suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly shall he be broken without remedie Sudden judgements are unthought of such men are unprepar'd for here are two words to express suddenly pithom pethah quae rem maxime improvisam subitam denotant and therefore Isa 29.5 God tels Jerusalem that her judgement should be at an instant suddenly yea as sudden as thunder and lightning v. 6. And Chap. 30.12 Scoffers despisers of Gods word shal have momentanous judgements 13. Because they despised the word of God hee tels them their judgement should be as a swelling in a high wall whose breaking commeth suddenly at an instant Magnum est subito opprimi when judgements are graduall they are admonitorious and there is hope but when they are so sudden all hope is cut off and râ—medie prevented 3. Immediate from Gods hand it was the immediate hand of God upon him What ever is immediate from God mercie or judgement hath the more comfort or terrour in it In hell is immediate wrath from God and therefore it 's more dreadfull so when fire and brimstone came upon Sodom Gomorrah this made it so terrible that it was immediately from the Lord Gen. 19.24 When judgements come immediately from God they come with a greater weight of wrath upon them then others 4. It 's exemplary a great man a Prince of the people Great men have great sinnes and great judgements some men are not only hanged or beheaded but they are also quartered their heads and quarters are set up on the gates of Cities and made spectacles to all that passe by so here Pelatiah is made a spectacle of divine vengeance Solomon told us long since that judgements are prepared for scorners Prov. 19.29 and stripes for the backe of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for stripes imports graves percussiones quibus res quassatur contunditur such stripes as shiver and break a thing Ahitophel caused Absolom to goe in to his Fathers Concubines he gave him ill counsel against David 1 Sam. 16.17 Chap. and you know what a sad and dreadfull judgement befell him The Captainâ—s with their fifties scoffed at Elijah when they said thou man of God 2 Kings 1. thou sayest thou art a man of God and the foolish people thinke so of thee but we know thou art a deceiver and the King hath sent for thee come down or we will fetch thee down but before they could fetch him down he fetches down fire from heaven which consum'd these scoffâ—rs to ashes The children that mock'd the Prophet 42. 2 Kings 2. of them were torn in pieces by two shee bears Lucian falling off from Christianity grew a scoffer and said se nihil habere ex christianismo quam cum antea Lucius vocatus est nunc Lucianus vocaretur but Suidas tels us he was eaten up of dogs Julian would take away the Christians wealth and say that he took this ut centuplum juxta servatoris sui doctrinam reciperent but the Lord struck him from heaven and he dyed
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
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—
out of the heart We may all say Who shall roll away this stone as they sayd Mark 16.3 and the answer must be Not an Angell not any Creature but onely the Lord God tels them that They should take away all the detestable things out of the Land but he would take away the stone out of their heart and the stony heart out of them It s the worke of free grace nothing is in a stony heart to move God to take it away but enough to move God to destroy it and him that hath it it s meerly good will puts him on to doe it It s the worke of omnipotent power to doe it some read it auferam some removebo some extrabam I will draw out of you intimating there must be a mighty power to doe it when you would remove a great stone you bring a strong Teame and tacklings to draw it out of its place so here It s a great mercy to have this stone removed the stone in the heart is a great plague yea greater then all the plagues of Aegypt Pharoahs hard heart was worse then all them the removall therefore of it is a greater mercy then the removall of all those judgements It s an heart incapable of reproofe that profits not by the meanes of grace whatsoever that is not kindly affected with the greatest mercies or judgements it s an heart that hates holinesse and the power of godlinesse an heart that pleaseth it selfe in the wayes of wickednesse it s an heart the Devill lives in and workes his will by Quest Whither doth God remove the stone totaly out of the hearts of his People at first conversion or while they are in this life Answ God doth this worke gradually it s not all done at once the Apostles were converted yet all hardnesse was not out of their hearts Mar. 6.52.8.17 Stones are digg'd out of the Quarres by degrees and Rocks hewne in peices in time So is it here God breakes and seperates the stoninesse of the heart some one day some another day and its doeing all a mans life As a man subject to the stone and gravell voids some one day some another and is not perfectly cured till death so in this spirituall stonynesse Neither let any say then the heart is stony still and in the same condition it was before Not so for though there be some stonynesse in it yet is it not stony There is softnesse introduced and the denomination is from that I will give them a heart of flesh Quest If there be stonynesse in the hearts of these be in Covenant with God how shall I know the difference betweene the stonynesse in the godly and that in the wicked Answ 1. The stonynesse of the wicked growes greater and greater every day they are more stony Lâ—piâ— obsâ—â—matus 2 Chron. 28.22 they grow worse and worse 2 Tim. 3.13 But the stonynesse in the godly growes esse and lesse they use all means to abate it in the one its incurable in the other its curing 2. That in the Saints is rather accidentall then essentiall an externall crustinesse rather then an intrinsecall hardnesse it s an ycecinesse not a true stonynes water may become yce but not stone it will thawe and melt againe it freezes and thawes oft not so with a stone or iron they hav intrinsecall essentiall hardnesse 3. The godly feele the stone in their hearts complaine and cry out of it as a greivous evill but the wicked feele it not in them it reignes is in full power and strength Ephes 4.19 They are past feeling 4. The stonynesse in the godly is rather a stonynesse against sin then a stonynesse of sin he is facile to good but obstinate to evill Gen 39 9. How can I doe this great evill and sin against God Psal 119.115 Depart from me yee evill doers for I will keep the Commandements of my God He had strong temptations to sin from the wicked but he would not be drawne by them but it s otherwise with the wicked they are obstinate to good and prone to evill They worke sinne with greedinesse Eph. 4.19 and cease not from their stubborne way Judges 2.19 So the Samaritans who were fallen to false worship sayd In the stoutnesse and pride of their hearts the Bricks are fallen downe but we will build with hewen stone Isa 9.9 10. Mal. 3.13 their words were stout against God and Saul a wicked King it s sayd Counsell of God Luke 7.13 He rejected the word of the Lord 1 Sam. 15.23 The builders who had stony hearts rejected Christ the corner stone Mat. 21.42 Lawyers rejected the counsell of God Luke 7.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Carnis And will give them an heart of flesh We have opened the word Heart before at the beginning of the Verse and shewed it comprehended understanding will affections and conscience Flesh Here it s set in opposition to stony and differs from the word Flesh mentioned immediately before there flesh implyed substance their persons here it implyes a quality tendernesse softnesse flesh is in it selfe a tender thing sin hardens it and makes it stony but God would take out the stonynesse hardnesse thereof and make it tender soft There is a double tendernesse spoken of in Scripture 1. A naturall tendernesse 2 Chron. 13.7 When Rehoboam was young and tender hearted and could not withstand them he was not hardened in wickednesse but being young had a naturall tendernesse which made him facile and yeeldable to the onsets of others but this is not the tendernesse wee are to speak of 2. A spirituall tendernesse Ephes 4.32 Be yee kind one to another tender hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of tender bowels A Mother hath naturall tendernesse and bowells to her Childe have you answerable spirituall bowels such as are in the Lord who is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of pitty and tendernesse James 5.11 and this is the tendernesse here meant This spirituall tendernesse is a gracious disposition of the heart wrought by the spirit easily admitting or receiving what ever spirituals are propounded unto it It s a gracious disposition not naturall nor morall neither Parents nor education convey ought unto it grace is a tender thing and makes tender Luke 1.78 it s cald tender mercy of God and that makes a tender heart a gracious disposition in it like it selfe Wrought by the spirit it s not the Law workes it that may break the heart into pieces as a Hammer doth a stone but not melt it and make it tender it s the Gospell and fire of the spirit in it which produceth that effect not the Plow but raine which softens the ground David saith Psal 65.10 Thou makest it soft with showers The Galatians received the spirit The Corinthians hearts were not Tables of stone but fleshy Tables the spirit had made them such and written the Gospell in them 2 Cor. 3.3 not by the Preaching of the
Sam. 12.22 When Heaven and Earth shake the Lord will be the hope of his people Joel 3.16 The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of repaire or harbour 3. It is free grace and favour that God doth take any people to be his and becometh a God unto people chuse not God he saith They shall be my people and I will be their God We are vile in our natures wicked in our works no lovelinesse or profitablenesse is in us or by uâ— Ezek. 16.5.6 When thy person was loathed and thou wast polluted in thy blood I sayd unto thee live There is nothing in a Nation that sets his heart a work to doe a people good it was not their greatnesse moved him Deut. 7.7 They were the fewest of all people nor their goodnesse for what was their father Abraham Josh 24.2.3 Terah Abraham and Nachor were idolaters they served other Gods saith the text and I took your Father Abraham so when God tooke his seed in Aegypt they were idolatrous Ezek. 20.5.6.7 There is no righteousnesse in people to moove God neither can any sin in them hinder God from putting forth acts of his free grace Dâ—u 32.10 Speaking of Israel he found him in a desart Land and in the wast howling Wildernesse to which some allusion may be Cant. 8.5 God found out and tooke this people in a wicked lost distressed condition and brought them out by his power and made them his people by his grace 1 Sam. 12.22 It pleased the Lord to make them his people 4. God doth not equally dispense his grace and favour some are his people and he is their God others are not many Nations were left when the Jewes were taken yea all other Nations Amos 3.2 You onely have I knowne of all the Families of the Earth The Lords favour fell upon the Jewes and not others Some infer from Gen. 22.18 In thy seed shall all Nations of the Earth be blessed that God loves all equally at that time he did not the words are a promise of what should be not of what was neither is it so now for if he lâ—ves all alike why doth he deny the means of grace to many Nation why doth he not blesse and make the same effectuâ—l equally to al where they are Besids such an opinion over â—â—ow Election Gods dominion over the Creatures and his freedome in dispensation of grace and mercy John 10.26 Acts 13.48 5. Those are the Lords have a strong ground to plead with God in prayer for any mercy Where is relation and intrest there is encouragement to aske if God be ours and we his surely we may plead with him for great things in our prayers The people of God did so of old Jer. 14.9 Psal 80.4 Isa 64.9 Deut. 9.26 2 Chron. 20.12 Chap. 14.11 VERS 21. But as for them whose heart walketh after the heart of their dteestable things and their abominations I will recompence their way upon their owne heads saith the Lord GOD. THis Verse is a threatning to those should persist in their evill wayes yet a comfort to the godly that the Lord would judge them and ease them of them Detestable things and abominations These words have been opened in the 18. vers and Chap. 5.11.7.20 Quorum cor ambulat ad cor Heart of their detestable things Hebrew is their heart going to the heart of their detestable things Aprez le desire de leur infametes Idolls have an interpretative desire to be worshipped Heart is sometimes put for the midst of a thing Exod. 15.8 The heart of the Sea Which is cald Ezek. 27.4 The midst of the Sea So their heart was in the midst of their Idols or amongst their Idols what was delightfull in them that was as the heart of the Idoll and their hearts were carryed thereunto Or thus you may take the words they conceiv'd some deity to be in their Idols and they labourd to please and doe those things delighted the heart of that deity Those rites ceremonies wayes whereby they worshipped their Idolls may be cald the heart of their detestable things It was a law among the Heathens that every God should be worshipped as he thought good and the way prescribed by him of worshipping was as the heart and life of the Idoll and the Idolatry I will recompence their way upon thtir owne heads Of these words see what hath been said Chap. 9.10 Chap. 7.3.4.8 That when the Lord makes gracious promises to a people Obser 1. they doe not refer to and fetch in all This Observation rises from the two former Verses this laid together God promises to give them onenesse newnesse tendernesse of heart he promiseth that he will be their God and they shall be his people These promises were absolute yet made good unto some of the Captives not unto all But as for them whose heart walketh after c. They should not come within the compasse of them Many promises of the Lord are delivered indefinitely without restriction and absolutely without condition and yet are made good onely to some even those are given of the father unto Christ many of these after the Captivity never had these promises made good unto them yet God was faithfull in that some had the fruit and comfort of them 2. Tares Hypocrites and naughty ones will be in the Church alwayes some had new spirits tender hearts and walkt in Gods Statutes others had old spirits hard hearts and walked after detestable things some threw away all abominable things and others there hearts went after them They comming out of Babilon and laying the foundation of a new Church it was probable that none but choice ones should have been of it or in it but their were Usurers Sabbath-breakers and such had mingled themselves with strange Wives Nehem. 5. 13. C ham was in the Aâ—ke Judas among the Apostles the Church abounded with Hypocrites in Christs dayes Matth. 13.30 there will be Tares among the Wheat to the end of the World 3. Afflictions great and long doe not sanctifie they were to be in Captivity and that seventy yeares yet after their returne the hearts of many would be carryed to their detestable things It s granted that after they came out of Babylon they never fell to Idolatry that is the body of them did not but doubtlesse some particulars did their hearts went to the heart of their detestable things when they saw some of the old Idols or relicks of them they were affected with them Affl ctions of themselves purge not out corruption nor take the heart off from evill things 4. Mens hearts are in false wayes and worship they take pleasure in superstitious and idolatrous practices Things invented by men and brought into the worship of God are pleasing to humane senses to carnall reason mens corruptions and so take their hearts when the Calfe was made Exod. 32.19 they were greatly affected with it and danced about it 1 Pet. 4.3 Lasciviousnesse
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
house Therefore thou son of man prepare thee stuffe for remooving and remoove by day in their sight and thou shalt remoove from thy place to anothr place in their sight it may be they will consider though they be a rebellious house Then shalt thou bring forth thy fluffe by day in their sight as stuffe for remooving and thou shalt goe forth at Even in their sight as they that goe forth into captivity Dig thou through the wall in their sight and carry out thereby In their sight shalt thou bear it upon thy shoulders and carry it forth in the twylight thou shalt cover thy face that thou see not the ground for I have set thee for a signe unto the house of Israel And I did so as I was commanded I brought forth my stuff by day as stuff for captivity and in the Even I digged through the wall with mine hand I brought it forth in the twy light and I bare it upon my shoulder in their sight EZEKIEL having been in a vision at Jerusalem seen and hazard many remarkeable things which he declared to them of the captivity here the word of the Lord came afresh unto him and he is put upon doing those things which might convince Zedekiah and others of the sad judgements comming upon them In the Chapter be three things in generall observeable 1. A Prophesie of Zedekiahs carrying into captivity with the Cittizens of Jerusalem to the 17. vers 2. The miserable condition of the people preceding and following the captivity of the King and people from vers 17. to 21. 3. A confutation of those who mokct at the judgements of God threatned by the Prophet from the 21. to the end In the first part you have 1. A type set out in the six first verses 2. The application of the type from thence to the 17. It s a question to whom these words of the Lord doe refer Thou dwellest in the midst of a rebellious house c. Our prophet was in Babylon and before the captives there he was to remoove in their sight and this was not to give them hopes of any speedy returne out of Babylon but to quiet their disturbed minds for these typicall actions of the Prophet in carrying out his stuffe and digging through the wall c. have a double aspect one towards them at Jerusalem to evidence to them that their captivity was at hand another towards these alreadie in captivity which was to comfort them in leting them see what heavy judgements they had escaped being safe there in Babylon though burdened with some difficulties The scope is to shew the certainty of their suffering and destruction at Jerusalem and their advantage who were come to Babylon and freed from the judgements were coming upon the other Thou dwellest in the midst of a rebellious house Hebrew is a house of rebellion a Familie Nation people who are rebellious imbittering exasperating Which have eyes to see and see not Eares to heare and hear not Some take the sight for the understanding the eare for the will for these two senses are the servants of those faculties and as the eye and eare are delighted with light and sweetnesse so the understanding and will but these men were spiritually bliâ—d and deafe they neyther heard nor saw as they might have done They might have seen Gods goodnesse to them in bringing them from Jerusalem in causing them to hearken to Jeremiahs couâ—sell in planting them in Babylon in procuring more fâ—vour fâ—om the Babylonians then the condition of captives did require they might have understood by the Pâ—ophets visions and words spoken to them what the Chaldaeans should speed ly doe to them in Canaan what bloody and fieâ—y judgements they were bringing upon the City Temple people and whole Land They did not see inwardly they considered not what God did said nor what they were to doe Obser 1. Wicked men neyther see not hear the things of God neyther meecies nor judgements are rightly discerned by them they saw not the mercie they had in a strange Land nor the judgements they escaped in their owne Land Mercies and judgements have much of God in them they speak and speak aloud but wicked men neyther see God nor heare his voyce in his works they are blind and deafe When men see hear and doe not profit by their seeing or hearing then they neyther see nor hear in Scripture sense the more signes threatnings judgements the harder hearted they grow the blinder and deafer they are Wee had need pray unto the Lord to open our eyes that we may see what judgements what mercies we have had that he would bore ouâ— eares that we may here his voyce and repent of our wickednesse 2. The cause of sinners not seeing not hearing is in themselvs For they are a rebellious house Their rebellion was the cause they neither saw nor heard they did contrary to what God required and so blinded their own eyes hardned their owne hearts Isa 26.10.11 Let favour be shewed to the wicked yet will he not learne righteousnesse when the Lords hand is lifted up yet will he not see I feare this is the case of many amongst us God hath given men senses to observe his works and wayes but they eyther doe not or will not observe them they have eyes to see mercies and judgements but they consider them not they have eares to hear the voyce of his Rod and word but they hear not their eyes eares and hearts are taken up and exercis'd about other things which is a dreadfull evill Prepare the stuffe for removing Hebrew is instruments what instruments such were seen in Mat. 10.10 A â—crip a coat shooes a staffe some add a girdle but whether these were the instruments Ezekiel was to prepare I make some doubt this might suffice for his owne travalling but he was to remove his houshold-stuffe vers 5.6 He was to carry it out through the hole of the wall and beare it upon his shoulder This he was to doe for tryall of their spirits they had not been affected with his prophecying and therefore now a visible signe is added and what then It may be they will consider when they should see the prophet removing from place to place digg through the wall goe out in the night cover his face c. these things were likely to affect them actions are more observeable then words they make deeper impressions If some cheife man in a City should pack up all his stuffe breake through the walls of the City in the night carry all he had away what strange effects would it cause in the hear s of men The Lord is very patient towards a sinfull and rebellious people Obser 1. he tryeth variety of wayes to doe them good visions prophesies signes they had before here again the prophet must doe strange things to see if they will be apprehensive of danger repent and prevent judgments this is the way of God with sinners
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
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
worke to deceive the Nations in the foure quarters of the Earth 4. What ever false Teachers promise they cannot performe Will you save alive the soules come unto you will you keep off Warre Plague Famine when Nebuchadnezzar shall come about the walls c. 5. False Teachers prophane Gods Name and he takes it very ill at their hands Will yee pollute me among my people to make God the Author of their dreameâ— lyes c. to pretend they are sent of him and cause his people to câ—nceâ—ve he deludes them and tells them contraries one thing by Jeremiah other things by them and that for such poor things as Barley 6. Covetousnesse basenesse of spirit makes merchandise o Gods Name truth and the soules of persons Mic. 3.5 He that puts not into their mouthes the Prophets he means they even prepare War against him Judas sold Christ c. a Woman to prostitute her chastiâ—y for handâ—us of Barley is base much more to serve soules so 2 Pet. 2.3 With fained words they make merchandise of you 7. That they kill whom God would not have killed and spare those whom God would not have spared they curse whom God blesses and blesse whom God curses In the 20 21 23. Verses he sets downe Gods proceeding with these false Prophetesses he will be against them teare their Pillowes and Ketchleses deliver his out of their hands and destroy them and their divinations To make them flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator hath it In floribus hortis they were wont to sacrifice in Gardens Isa 1.29 65.3 66.17 these Prophetesses with their flatteries drew in young Maids to Prophefie smooth and pleasing things and they drew in the men and so great lewdnesse and filthinesse was amongst them and they were charmed with their divinations We may take it thus they hunted them they used seducing wayes by their Prophefies promises and flatteries to make them flee from the truth Those expound the words of their soules fleeing out of their bodies or of fleeing into Babylon certainely mistake and true Prophets to take them off from Jeremiah and Ezekiel and so should be like birds that flye from bough to bough or beasts that run from place to place and abide no where I will let the soules goe even the soules that you hunt The meaning is I will free them from the delusion of their false Prophefies they shall goe Captive into Babylon and be no longer in their hands With lyes yee have made the hearts of the righteous sad The Hebrew is Conterere to weare to make contrite Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have perverted the heart of the righteous There were some among them who hearkened to the true Prophets and it was in their hearts to yeild to the Chaldeans as Jeremiah counselled but when they heard the false Prophets and Prophetesses incouraging the people not to feare Nebuchadnezzar but promised safety to them that should stay in the City they were troubled sadded and knew not what to doe and by this meanes also they strengthened the hands of the wicked who gave heed to their lying Prophefies and slighted what ever Jeremiah sayd You shall see no more vanity nor Divine divinations There was no weight no truth in what they sayd who ever received their Prophefies were deceived the time was approaching which would discover the vanity of their visions and cut them off from seeing any more for they should perish The Lord is against false Prophetesses and will destroy their Prophefies Ceremonies they use and them too Behold I am against your Pillowes I will teare them from your armes and the Kerchiefes from your heads and yee shall see no more vanity nor Divine divinations God will not let such persons and practises goe unpunished as intrude into the Propheticall Office abuse his Name Authority Truth and People 2. Women teachers and Men teachers also are very subtill to seduce the people they had their Pillowes and Kerchiefes their flatteries pleasing Prophefies and promises to keep them In security to hunt them into the Gardens to commit spiritual and corporall whoredome Calvin judges that they pretended altas speculationes some transcendent matters thereby to arise the expectations of of the people who were weary of Jeremiahs Prophefie being of a lower straine then Isaiahs and some others and were tainted with curiosity and itching eares They were not content with wholesome and plaine Doctrine but would be wise beyond sobriety and God suffered subtill and false Teachers to hunt and snare them Sometimes fowls are snared in flying where no danger is suspected and these were deluded by those speculations were given out by false Prophetesses How were the Popish spirits taken with the tenet of Dionysius touching the heavenly Hierarchie so with the Jesuits Dalilab de media scientia and at this day are not multitudes taken with speculations and novelties doe they not despise wholesome Doctrine and lysten to erroneous Teachers both Men and Women 3. Gods people may be taken with some errours of the times and of false Teachers I will deliver my people out of their hand and they shall be no more in their hand they were then in their hands they had hunted them into their nets and caught them with their inticeing Prophesies and brought them over to be of their mind Jezabel did seduce the servants of Christ Rev. 2.20 you know Peter and Barnabas were drawne into an errour Gal. 2.12 13 14. and Christ hath told you Matth. 24.11 That many false Prophets shall ryse and deceive many They ryse from the Earth or out of the bottomlesse Pit and do much hurt with their smoaky Doctrines they darken the Heavens so that the Saints mistake their way There were those constreined the Galatians to be Circumcised Chap. 6.12 Acts 20.30 Of their owne selves shall men aryse speaking perverse things to draw away Disciples after them The old lying Prophet deceived and drew the young Prophet into a snare cost him his life a Lyon devoured him 1 Kings 13. I feare there are young Prophets drawne away into dangerous errours and many others about this City whom I hope God will keep from the roaring Lyon and deliver in due time from the errour of their wayes Let the counsell of Salomon to his Sonne Prov 19.27 be welcome to you Cease to heare the instruction that causeth to erre from the words of knowledge and hearken to Peter 2 Epist 3.17 18. Seeing you know these things before beware least yee also being led away with the errour of the wicked fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. The Doctrines of false Teachers doe prejudice both the godly and the wicked they sadden the hearts of those should not be sadded and they strengthen the hands of the wicked which should be weakened When false Teachers give out their lyes corrupt truths and opinions they weaken the authority of the true Prophets
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.
provoke God greatly 354 355 D Dayes of trouble 45 Death some comfort to die in a mans own Countrey 352 353 Decree no devices can frustrate Gods purpose 341 Degenerate Those doe so goe on to an height of sinning 271 Delay delays make God angry 156 Desart what it notes 519 Desertion a forerunner of judgements 224. God unwilling to leave a people 226. 323. 469. When God leaves comforts leave 323. 470. Men are to take notice of Gods departure 324 God may leave a people 469 Designe those are upon great designes should begin with God 218 219 Device devising mischief what it means 332. men never wanting to devise mischief 337 338. no devices can null Gods counsell 341 Dâ—blath 29 Difficult things difficult easie to God 393 Displeasure of God very grievous 537 538 Divination 498 499 Division is Abaddon Apollyon 225. the evills of division 407 408. prejudices the growth of grace 409. a disparagement to Christ 410. glories at others sufferings 411 Doing they doe not what they know shall not know what to doe 126. what it implies 454. it evidences the man 455 Dove a fearfull and mourning creature 68 E Eares eares to heare and heare not how meant 475. wicked men heare not judgements 476 Earth the Lord hath forsaken the earth the phrase in this Prophet onely and but twice 266 Eating and drinking with trembling what it sets forth 488 Enemie T is dreadfull to have God against one 536. whom God is against his hand is upon 537. the fruits of it very grievous 537 538 Errour loves darknesse 167. when God visits for error he opens a doore for truth 211 Estates abused bring the wrath of God upon them 112. how to prevent it ibid. Example Princes not to be patterns in point of Religion 176. Ringleaders to sin ringleaders in punishment 251 252 Excellencie Good men not able to beare divine excellencies 282 Eyes instruments of evill 15. of great evill 21. The eye is for two things 238. Eye not sparing what 244. 273. Eye of the Lord upon his people 392. Eyes to see and see not how meant 475. wicked men see not Gods judgements 476. their not seeing is in hemselves ibid. Ezra what that name signifies 389 F Face of God what it signifies 98. they are miserable from whom it s turn'd 99 100. covering of the face when used 478 479. to set the face against any one in Scripture sense what 554 Faith the eye of the soule 153 Falling on the face what 256 Feare what sinners feare the Lord brings upon them 250 251. Feare makes men tremble 488 Feeblenesse threefold 70 Fire Christ likend to it 142 Firmament why so call'd 278 Flattering originally is smoothing 500. undoes men 502. causes security 503 Flesh what it is put for 442 Free-will Two Questions about free-will resolved 436 437 G Gate Magistrates were wont to sit at the gate to heare causes 330 Gathering what it meanes 387 Gilgal observable things of it 191 Glory glory of God what is understood by it 222. 467. his glory went to the threshold and why 223. the signes of Gods presence are the glory of God 224 Divine glory usually hidden in cloudy darknesse 291. the glory of the Lord who 292. the way Christ goes glorious 293. glory of God standing upon the mountaine how meant and to what end 468 469. sight of Gods glory a great priviledge 153 God shews mercy sometimes when severe judgements are deserved 18. if God be wrath all preparations are in vaine 63. God a God of glory 152 153. sees what ever are the thoughts 167. there is power in his commands 210 211. his presence with his Church 223 224. Signes of his presence 224 225. God hath a care of his when judgements destroy others 232 237. how this appeares 233. slow to execute judgement 282. lookes after the wayes of men 285. why stiled the God of Israel 325. God knowes men and their wayes 336. overpowers all 341. knoweth the heart 347. is mindfull of his threats 384. assists us by his grace 456. I will be their God it imports much 459. to 462. God is above all God against one vid. enemie 468 Godly but a few 232. God owns them in the worst times 235. the lives and comforts of the godly deare to God 51 conscious of their unworthinesse 260. God sollicitous for them 275. revives them ibid. secures them 276. is with them in every place and condition 392 393. the godly comply not but sigh for the wickednesse of the times 236 237. their sighing what and how great 237 238. why they sigh 238. God takes notice of their wrongs 372 Grace is free in respect of persons place and time 17. Grace wrought up by degrees 419. Grace in the heart will appeare in the life 456. where God gives grace be lookes for progress 457. tis freegrace that chuses a people 463. God does not equally dispence his grace ibid. Guilt when guilt is there is feare 350 and security 373 H Haggalgal of that word 313 Hand stretching out the hand to and upon a people differ 30. God smites sinning hands 131. hand of God what it notes 531 Happiness wherein it consists 462 Head recompensing their wayes upon their own head what 272 Hearing the same things againe no dammage 320 Heart such as that is such will the senses be 22. Ill thoughts goe out thence 245. its severall acceptions 399. oneness of heart what opposite unto 400 401. mens hearts of themselves are divided 406. Stoninesse of heart what 438. and what it notes 438. to 441. a stony heart may receive the Word and how 441 442. the heart naturally is stony ibid. this stoninesse spreads 442 443. stoninesse a great evill 443. its the Lord takes away the stony heart 443 444. not totally 444. the stoninesse in the godly and the wicked differenced 445. fleshly heart what it implyes 446. a double tendernesse ibid. a description of it ibid. discoveries of tendernesse 447. to 450 tendernesse of heart a choice mercy 450 451. t is the gift of God 451. heart for what t is sometimes put 464. the heart of the godly and wicked contrary 466. God observes how the heart stands affected ibid. a corrupt heart swells being opposed 494. is prone to elude truths 507 Heathens how they honour'd their Gods 178 Hebruismes 32 Hedge what the bedge of Church and State is 522 Helpe God can make helps helpless 486 High places when they might sacrifice there when not 4 Holy men must be lift up and above themselves to participate of divine things 148 Honour they that honour God God will honour them 235 236. to honour God how 236. honour quickly laid in the dust 362 Hope God oft destroys sinners hopes 59 60 Humilitie the humblest is the greatest 414 House meeting in houses antient and warrantable 138. honour'd by God 139 I Jaazaniah what that name signifies 163 Jarash signifies contraries 108 Idolls are stinking defiling things 6 Idolatry got in is not easily got out 8