reverently Gods Name is great glorious excellent holy and dreadful and ought to bee reverenced Psal 111.9 3 When Occasion is given to the wicked to speak evil of God and his waies as 2 Sam. 12.14 David by his sinnes gave great occasion to the enemies of the Lord to blaspheme So Ezek. 36.21 the Jews by their sinful carriage caused the name of God to bee prophaned among the heathen Had the Lord then destroyed this people in Egypt according as he purposed the Egyptians and other Nations would have slighted him spoken evil of his doings blasphemed his name and wounded his honour Therefore though this people deserved to dye in the way of justice yet God spared them in the way of mercy for the honour of his name Quae. Seeing God purposed to destroy them and did it not is not his will alterable and inefficacious Ans The Counsels Purposes Decrees of God are unalterable and do take place Psal 33.11 Isa 14.27 ch 43.13 ch 46.10 Mal. 3.6 Heb. 6.17 for that said and done here it s more humano God saw cause sufficient to move him to their destruction but seeing what evil was like to come on 't he would not destroy them had the Lord decreed it before the world it must have taken place no change or alteration could have been Before the Heathen The Hebrew is in the eies of the Heathen God would not have them to see or behold any thing which might occasion them to dishonour him hee would not slay his people in their sight but made himself known by his word and mighty works unto the Jews in the sight of the Heathen so that hereby he was known unto both Obs 1 The Lord spares and saves sinners deserving death even for his name sake but I wrought for my name sake thou for thy Rebellion Idolatry and other sinnes didst deserve to dye and I could almost have cut thee off but for my mercy and name sake I spared and saved thee Jsa 48.8 9. I knew that thou wouldest deal very treacherously and wast called a transgressour from the womb that is worthy so to bee called seeing as soon as ever thou camest out of the womb of Egypt in which thou wast shut up as a child in the womb thou fellest to Idolatry here was enough to have caused God to stifle this childe but what follows For my name sake will I deferre mine anger and for my praise will I refrain for thee that I cut thee not off Nothing in this metaphorical childe this Jewish people moved him to shew mercy but his own Name his own Praise prevailed with him to preserve them from destruction Gods honour and glory are strong arguments to move him to shew mercy to his people This the servants of God have known and made use of in their streights when Jerusalem was in a manner laid desolate and the jealousy of God burnt like fire what argument did the Church use then to move God to shew mercy but his name and glory of it Psalm 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy Names sake The Church was low weak beset with enemies and sinnes at once and now it would have help deliverance pardon and upon the account of Gods name for thy name sake help us for thy name sake deliver us for thy name sake purge away our sinnes What hurt would it be to Gods name if hee did it not it would not bee glorious but dishonoured for in the next verse its said Wherefore should the Heathen say where is their God they trusted in their God and hee is a non-helping God a Non-delivering God a Non-pardoning God This was the argument Joshuah used when Israel fell before their enemies Lord what wilt thou do unto thy great name Gods name was pretious to Joshuah but more pretious to God himself Josh 7.9 and he did great things for his name sake When the people forgat the multitude of great mercies they had in Egypt and provoked him at the Sea even at the red Sea and deserved to bee drowned in it and that their bloud should have skarletted the waters thereof what saith the Text Psal 106.8 Neverthelesse he saved them for his name sake When nothing induced him to do it Vide Muscul in locum the honour of his Name did that hee might appear faithful merciful powerful God did not save them for their prayers for their faith for their fathers sakes for their righteousnesse or for their enemies sakes being very malicious and wicked but for his own Name sake God doth more upon that account alone than upon the account of all the rest You may hear the Lord speak graciously to this purpose Isa 4.3.25 I even I am hee that blotteth out thy transgressions for mine own sake here is I twice one I referring to them it s I that blot out their transgressions and none besides the other referres to God I blot them out for mine own sake not your sakes God doth all freely Obs 2 God's sparing of his people and preventing the reproaches blasphemies and mischiefes would come by his destroying of them is an honouring and sanctifying of his name I wrought satih God that my name might not bee polluted before the Heathen that is that it might bee honoured and sanctified in their sight God doth often spare his people being ripe for destruction that the enemy might not blaspheme and prophane his name and when hee doth so hee honours his name Deut. 32.26 27. God saith there hee would scatter and destroy his people but why did hee it not hee feared the wrath of the enemy least their adversaries should behave themselves strangely and least they should say our hand is high and the Lord hath not done all this God foresaw what they would say and do if he should have used them as instruments to punish his children they would have been very outragious bloudy and cruel and when they had vented all their malice against them and done whatever they would they would have denyed Gods hand to have been therein and arrogated all to themselves which had been a great dishonour to God hee therefore prevents their blaspheming by sparing of his people and so provides for the honour of his Name Moses once and twice put God upon it to take heed hee caused not the Egyptians to speak evil of him and his waies when hee was upon the designe of destroying his people for their sinnes Exod. 32.10 11 12. Numb 14.12 13 14 15 16. God deals with his people sometimes not after the ordinary rule and course of his proceedings but in a prerogative way hee spares them though their sinnes be great because their enemies would bee proud arrogant bloudy and blasphemous and hath hee not spared England upon this account Obs 3 That notwithstanding the sins of Gods people hee shews them kindness openly and in the face of their enemies though the
seventh day and sanctified it surely this blessing and sanctifying of it was for mans use God needed no day therfore in that place Exod. 16.29 hee saith The Lord hath given you the Sabbath alluding to the first institution and the word Remember which beginnes the Fourth Commandement imports that the day was given before though much forgotten and neglected And what if there bee no particular testimony which mentions the patriarchs keeping of it before the Law it doth not follow therefore it was not kept There is no mention of keeping it in Joshuah in Judges in Samuel is it therefore a warrantable or good argument to conclude that it was not kept yea if it were granted that they did not keep it doth this prove that they were not required to keep it For Justin Martyr Ireneus Doceant in preteritum justos sabbatizasse aut circumcidisse sic amicos Dei effectos esse Tertul. adversus Iudaeos and Tertullian their scope is to shew that none of the fathers of those times were justified or obtained salvation by keeping of the Sabbath If the Sabbaths were given before how are they said to be given when they were in the wilderness this is answered in the next words To be a sign between me and them The first giving of the Sabbath was to bee a memoriall of the Creation Gen. 2.3 and therefore was observed by the Primitive Fathers whom the Creation of the World did most nearly concern and was in use before Moses daies who was above two thousand years after But when God gave it out again by Moses it was upon another account viz. to bee a sign between him and his people the Jews whom he brought out of Egypt and that upon the Sabbath day as Junius observes A sign The Sabbath was a signe of the true Sabbath wherein we shall rest from the labour of this world So Jerome a sign of love and reconciliation so Vatablus a signe of Holinesse that by the time dedicated to God we might know our selves dedicated to God So Cajetane a sign of difference between the Jews and all other People who were prophane and derided the Jews for loosing the seventh part of their time So Tostat and Sanctius They were distinguished from other Nations by Circumcision and by meats but these were not so visible observable in the eye of the world as their Sabbaths A sign that God had taken this people to himself separated them from Egyptians and others and would have them in a special manner remember their Egyptian deliverance on that day as formerly the Creation It was a sign between God and them they glorified him owning him for their God and he sanctified them owning them for his people So that here was a second edition and as it were a new institution of the Sabbath Because hee brought them out of Egypt with a mighty hand therefore hee commanded them to keep the Sabbath Deut. 5.15 I am the Lord which sanctify them Sanctifying as it referres to God notes sometimes preparation to some special service as Jer. 51.27 28. Prepare the Nations against them the Hebrew is Sanctify the nations against her that is Babylon preparing of the Nations to the destruction of Babylon is sanctifying of them sometimes it notes separation to an holy use as Joel 1.14 Sanctify yee a fast that is separate a time from common imployments to Religious So Christ is said to bee sanctifyed John 10.36 Sometimes it notes making holy Levit. 21.23 I the Lord do sanctify them that is make them holy so John 17.17 Rom. 15.16 we are here to take it in the two last senses I have given them my holy-daies times separated from all Common use and worldly imployments times for drawing near to and worshipping of mee times wherein they ought to bee holy and to minde holy things and so know that it is I which separate them from others and do make them holy a peculiar People unto my self Quest. Whether was not the Sabbath a mutable Ceremony seeing he calls it a sign here Answ That proves it not to bee so for Gen. 9.12 the Rain-bow is called a Token or sign between God and man and that was no mutable Ceremony but continues to the end of the World Besides it s not a sign or type of future Grace something to come but a signe of their deliverance out of Egypt or of the Creation which were things past or a signe of Gods sanctifying them at the present when they met before him on those daies And further signe here by some is put for argumentum or documentum it s a note of your distinction from others of your being my people and of my sanctifying of you Obs 1 When God is in a way of mercy with a people hee hath his moreovers Moreover I gave unto them my Sabbaths Neh. 9. hee reckons up many mercies and vers 22. hee saith Moreover thou gavest them kingdomes and nations so in Isa 30. hee tells them of what mercies they shall have and vers 26. Moreover the light of the Moon shall be as the light c. God doth alwaies perform his promises shewing his faithfulnesse and many times hee gives more than he promises good measure pressed down and running over to shew his bountifulness Obs 2 That of holy times and daies God is the Author I gave them my Sabbaths God blessed and sanctified the seventh day and gave it unto the Jews Gen. 2.3 it is his prerogative to make persons things or times holy it is not in the power of man or any sort of men to make days holy It was no small sin in our fore-fathers that took upon them to make Lent and other times holy and some daies more holy than the Lords day it self The Jewes had no holy daies but at the Lords appointment Obs 3 The Lord gave forth and appointed holy and resting daies upon weighty and considerable grounds alwaies after some great mercy some special thing or other which hee had done As here when hee had brought them out of Egypt drowned Pharaoh and his Host in the deeps then hee gave them out the Sabbath again At first it was instituted after that great and glorious work of the Creation God would have great works and mercies to bee kept in memory So the day wee keep was appointed in memorial of that great work mans redemption by the death and resurrection of Jesus Christ and therefore is honoured with the Title of Lords Day Rev. 1.10 Obs 4 The Sabbath is a day of special concernment to God and his people I gave them my Sabbaths to bee a signe between mee and them As the Rain-bow is a sign of special concernment between God and the world so is the Sabbath It s an argument and evidence that God looks upon them as his People where his Sabbath is and that they acknowledge God their God who keep his Sabbaths By it God keeps alive the memory of his glorious great and gratious works
their own words and wholly have been taken up in the worship of God and the duties peculiar to the day Obs 1 Such is the corruption of mans nature that nothing will keep it within its bounds but it breaks out against God neglects and abuses the Ordinances and means hee hath appointed for mans salvation But the house of Israel rebelled against me they walked not in my statutes they despised my Judgements and they greatly polluted my Sabbaths These God gave them for their good life salvation but they sleighted perverted polluted them God had done great things for them hee provided for them in the wildernesse manna water shooes cloaths all in a miraculous way so that they could not subsist without him yet they rebell against him despise him Numb 11.20 Cast off his statutes and judgements and prophane his Sabbaths to his face Thus they dealt with the Lord when hee brought them out of Babylon Nehem. 13.15 16. they greatly polluted the Sabbaths of the Lord whereupon saith Nehemiah vers 18. did not your Fathers thus and so bring evil upon us and will you bring more wrath upon Israel by prophaning the Sabbaths Neither the mercies their fathers had when they were brought out of Egypt nor the mercies themselves had when they were brought out of Babylon kept in their Corruptions but they rose to a great height and brake out so farre as to set at nought all his counsels Prov. 1.25 to reject the word of the Lord Jer. 8.9 to mock and misuse his messengers and Prophets 2 Chron. 36.16 to speak stoutly against God Mal. 3.13 yea so strong grew their corruptions that their souls abhorred God Zech. 11.8 Is it not thus in our daies neither miraculous mercies nor wonderful judgements do keep men within bounds or chain up their corruptions but they break out greatly polluting the Lords day despising all or some Ordinances do they not set at nought and reject the whole Counsel of God the very Scriptures do they not mock and misuse the messengers and Ministers of God do they not blaspheme curse and glory in it do they not speak stoutly against Christ and God Do not some turn Jews and others Atheists denying Christ God Surely iniquity abounds and is within little of its perfection the harvest is near sinners are almost full ripe for judgement and ere long God will say thrust in the sickle Obs 2. When men do neglect despise and abuse the ordinances of God and means of grace they provoke God even to their destruction They neglected to walk in Gods statutes they despised his judgements they polluted his Sabbaths and what then Then I said I would pour out my fury upon them to consume them Men think that neglecting and slighting of Ordinances prophaneing of the Lords day and holy things is no such great evil if it bee an evil at all but there is hardly any thing kindles the wrath of God hotter than the casting off despising and abusing the Ordinances and mediums appointed of God for his worship our good comfort and salvation Their sins here of this nature put God into fury which is more than anger or wrath upon pouring out of fury and such pouring out as to consume them Heb. 10.25 26 27. hee tells you of some that did forsake the assemblies cast off the Ordinances of God which was a wilful and provoking sin excluding mercy and hastening judgement and fierce indignation which should destroy When God in his infinite wisdome and mercy hath condescended to mans weaknesse given him Ordinances and mediums wherein hee will bee worshipped and through which hee will do good to the creature and now the foolish creature to neglect despise or prophane them this pierces Gods heart and transformes his patience into fury and puts him into waies of destruction Those despised Moses Law were to dye without mercy and what will be their portion who despise Christ the Gospel and Ordinances thereof see Heb. 12.25 Act. 2.23 every soul that will not hear Christ shall bee destroyed that is whosoever shall not hearken to Christs voice in the Gospel submit to the Ordinances appointed by him therein and worship the Father the way hee hath prescribed hee shall bee destroyed The Corinthians abused and prophaned the Supper of the Lord and were they not smitten and destroyed for that sinne 1 Cor. 1â— 30 Moses had the sword drawn upon him by the Lord himself because he neglected the Circumcision of his Son Exod. 4.24 Vers 14 But I wrought for my name sake that it should not be polluted before the Heathen in whose sight I brought them out Whilest they were in the wildernesse and Moses in the Mount they made a Calfe and fell to Idolatry which exasperated the Lord so that hee thought to destroy them and had not Moses interposed and pressed God with the honour of his name hee had done it Exod. 32.12 Wherefore should the Egyptians speak and say for mischief did hee bring them out to slay them in the Mountaines and to consume them from the face of the earth turn from thy fierce wrath and repent of this evill against thy people God did so and wrought for his name sake Of these words was spoken in the ninth vers Vers 15 Yet also I lifted up my hand unto them in the wildernesse that I would not bring them into the land which I had given them flowing with milk and honey which is the glory of all lands 16 Because they despised my Judgements and walked not in my Statutes but polluted my Sabbaths for their heart went after their Idols 17 Neverthelesse mine eye spared them from destroying them neither did I make an end of them in the Wildernesse In the 15. verse you have mention of Gods swearing that hee would not bring them into Canaan in the 16. the reason thereof In the 17. his indulgence and pity towards them I lifted up my hand unto them c. This was when upon the ill report the Spies had brought upon the land of Canaan the Israelites murmured against Moses and Aaron as you may see Numb 14.28 29 30. and ch 26.65 But here a difficulty ariseth in the 6. vers of this Chapter it s said that God had lift up his hand and so sworn to bring them not onely out of Egppt but into the land of Canaan and here it s said hee had lift up his hand to the contrary that he would not bring them into the land hee had given them so that it seems here is one oath against another and in Numb 14.34 God acknowledges his breach of Promise for hee saith yee shall know my breach of promise I have promised and sworn to bring you into the land of Canaan but you have so sinned against and provoked mee that I will not do it yea have sworn you shall not enter into my rest Psalm 95.11 This difficulty is removed by considering that God did not make promise or swear to those individual men that were
hearts and cause them to hearken to and honor him they should know him practically do his will they should know him to be faithful in performing his Promises powerful and gratious in doing greater things than they looked for and so should set themselves to serve the Lord. Others knew him by his judgements v. 38. which knowledge produced no real effects in their hearts and lives but these by his mercies and goodnesse which knowledge rested not in their heads but was operative in their hearts and extant in their lives so knowing is to bee taken 1 Chron. 28.9 When I shall bring you into the Land of Israel c. Of these words or not much differing you heard in the 28. vers Though the Land of Israel were a fruitful Land flowing with milk and hony and so it was a great mercy to bee brought in upon that account yet that was not all It was the Land of Promise the inheritance of their fathers and their repossession of it evidenced that they were their children their heires the people of God Obs 1 Experimental knowledge of God affects the heart and makes obedient to his will to worship and honour God which other knowledge doth not What ever knowledge a man hath of God and his waies without this it s a form of knowledge rather than knowledge it self 1 John 2.4 Hee that saith I know him and keepeth not his Commandements is a Lyar and the Truth is not in him that is hee hath no true knowledge of God in him for what hee saith of love ch 5.3 This is the Love of God that wee keep his Commandements that is true of knowledge there is no right knowledge of God if yee keep not his Commandements Hence saith the Lord Isa 1.3 Israel doth not know and Jer. 4.22 ch 8.7 my people know not the judgement of the Lord they had the Law the Prophets yet they did not know and why they did not keep his Commandements Violation of them is an argument men know not God where works of iniquity are committed there the knowledge of God is wanting Hos 5.4 the spirit of whoredomes is in the midst of them and they have not known the Lord and ch 4.1 when there was no truth nor mercy in the Land then there was no knowledge of God in it When men are disobedient to the Commands of God they are ignorant of God in their hearts deny God in their lives what ever knowledge they have of him in their heads you may finde it in holy writ that as those do evil are said not to know God Jer. 9.3 so those that do good are said to know him Jer. 22.16 and pure religion which is the right knowledge of God is put upon doing James 1.27 Daniel therfore tells us that turning from iniquity and so walking in the waies of God is the way to understand truth and so to know God Dan. 9.13 and Christ hath affirmed it that doing is the way to knowing Joh. 7.17 Obs 2 The Goodness mercy and kindnesse of God begets experimental knowledge of him in the hearts of men Yee shall know that I am the Lord when I shall bring you into the land of Israel When God should knock off the Babylonish yoak and replant them in Canaan then their hearts should taste and bee affected with the dealings of God Great mercies had great operations upon them and made deep impressions in them God teaches men by his works experimentall knowledge comes in that way when his word is fulfilled in Promises or threats in mercy or judgement then men come to know God Hee is known by executing of judgement Psal 9.16 and known by his mercies Psal 19.20 21 22. It s one thing to hear of Physick another to feel the workings of it in ones bowels One thing to hear of Wine another to finde the vertue of it in the stomach So it s one thing to hear of God and his mercies another to taste of the loving kindnesse of God in his mercies Psalm 34.8 taste and see that the Lord is good Gods goodnesse had bred experimental knowledge in David and hee could sensibly speak of it and provoke others to partake of what hee had Ver. 43 And there shall yee remember your waies These words wee had in the 16. chap. vers 61. the word remember notes remembring with affection so as to do something thereupon And all your doings wherein ye have been defiled The Septuagint reads the former words with a part of these thus There shal ye remember your waies wherein yee have defiled your selves and leave out these words all your doings but they are in the Hebrâ—w and import their Idolatries and other abominations They corrupted Gods worship fell to Babylonish practises and greatly defiled themselves And ye shall loath your selves in your own sight In the sixth Chapter vers 9. were these words opened where they are thus They shâ—l loath themselves for the evils which they have committed in all their abominations The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Displicebitis vobâ—s Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensi critis Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shal smite their faces Others you shal be displeased and wroth with your selves Symmachus hath it thus you shal be little in your own eyes for all the wickednâ—sses ye have done The meaning of the verse is that they should seriously consider their waies bee ashamed of them truâ—ly repent of them yea so repent as to judge themselves worthy to bee cut off from being Gods People and to be made a curse Obs 1 â—ense of Mercies rather than of Judgements makes sin bitter and leâ—ds unto Repentance Their Captivity and sad things they suffered therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excindere execrari significat saith Maldona did not imbitter their sinne unto them and break their hearts but Gods kindnesse in bringing them out of Babylon into the Land of Israel that prevailed with them when they had received marvellous kindnesse from God then they were marvellously affected greatly ashamed of their waies and loathed themselves Mercies in Sion produced that which judgements in babylon did not Quem vexatio non dat dat beneficentia intellectum Pradus Great mercies bestowed upon great sinners do preach the Doctrine of repentance most effectually convincing them strongly of their unworthy and vile carriages towards the Lord 1 Sam. 24. Davids kindnesse brake the heart of Saul and made him to weep and say Thou art more righteous then I for thou hast rewarded mee good whereas I have rewarded thee evill If humane favour hath such influence into a sinfull heart what hath Divine Moses by his stroaks fetched water out of a Rock David by his kindnesse God somtimes by his judgements humbles men and brings them to repentance but mostly by his mercies The sweet influences of the Gospel have pierced deeper into sinners hearts than the terrours of the Law Obs 2
overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the Hâ—brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wickâ—â—â— whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient
Gods judgements would cut off man and beast destroy her Cities and in effect dry up her Rivers they should bee made uselesse Egypt strugled to defend and secure her self but it availed not Jerem. 46.11 Go up into Gilead and take balm O virgin the daughter of Egypt in vain shalt thou use so many medicines for thou shalt not bee cured Egypt was yet a virgin unconquered and shee is bid to go to Gilead where the most pretious and soveraign balm was and to take thereof that is to use the best means shee could finde out to prevent her ravishing and destruction and when shee had tryed one means and another many medicines all were vain her wound was incurable shee had dealt deceitfully with the Jews and lift up her self against the Lord robbing him of his glory whilst shee said The river is mine I have made it for my self Gods judgements were of that power and so severe as Jerusalem with all her art and means could not prevent them or protect her self from them Jer. 2.22 Though thou wash thee with nitre and take thee much soape though thou hast many excuses shifts pretences for what thou doest though thou send to Egypt for help though thou fast and prâ—iest these things shall do thee no good thine iniquity is marked before mee and my judgements must come and lay thee waste yea utterly waste Obs 3 Gods judgements are often universal and sweeping God would lay Egypt universally waste and desolate and that from one border to another from the Tower of Syene to Arabia within which bounds all Egypt was comprehended Jer. 12.12 The spoilers are come upon all high places through the wildernesse for the sword of the Lord shall devour from one end of the Land even to the other end of the Land no flesh shall have peace The Chaldeans were Gods instruments hee put the sword in their hand which did eat and devout from one extream part of the Land to another no place so strong so secret but the sword found it out and spared neither things nor persons the judgement was so universal that no flesh had peace that is none of the Jewish nation the terror of the sword was every where Zeph. 3.6 I have cut off the Nations their towers are desolate I made their streets waste that none passeth by Their Cities are destroyed so that there is no man that there is no inhabitant God swept away from the Heathens their Towers their streets their Cities their men expecting his people would have learned to fear him received instruction and prevented an universal judgement at least v. 7. but they rose early and corrupted all their doings as Gods Mercies had not so his Judgements did not do them good Therefore hee complains thus Jerem. 44.7 8. wherefore commit ye great evils against your souls to cut off from you man and woman child and suckling out of Judah to leave you none to remain in that you provoke mee to wrath with the works of your hands they put God upon an universal judgement by their universal wickedness Obs 4 That the times of Kingdomes flourishings and Kingdomes desolations are in the hand of God hee sets the bounds and periods for their Prosperity and their Adversity Hee said The land of Egypt shall bee desolate hee put an end to its glory and greatnesse hee set the time how long it should prosper and when that time was come and it brought to desolation hee determined the time how long it should lye in that desolate condition It shall not bee inhabited forty years the Cities of it shall bee desolate forty years Isa 23.15 Tyre as it had its time for reigning so it s seventy years for suffering the same proportion of years the Lord allotted unto the kingdome of Judah and to diverse Nations Jerem. 25.11 God put an end to their dominion and determined the time of their subjection which was seventy years service unto the King of Babylon The life and death of States is in the hand of the Lord to lengthen and shorten at his pleasure Some states flourish four hundred some five hundred some six hundred years and then they are made desolate for their forty their seventy years or more as seems good unto the Lord Dan. 2.21 Hee changeth times and seasons hee removeth Kings from their glory and greatnesse and throws them into obscurity what time he hath determined for them Obs 5 In time of wars people are driven from their friends habitations and countries When the sword came upon Egypt the Egyptians were scattered among the Nations and dispersed through the Countries God made use of them abroad to declare their own misery and his justice It s a sad thing to bee amongst strangers whose language is not understood to bee exposed to the scornes frownes and harsh usage of enemies the smoak of ones own country is better than the fire of another Many in our late warres have met with this great evil and can experimentally tell you what it is to bee driven out of their own Country and habitations into forrein ones Vers 13 Yet thus saith the Lord God at the end of forty years will I gather the Egyptians from the People whither they were scattered 14 And I will bring again the Captivity of Egypt and will cause them to return into the land of Pathros into the land of their habitation and they shall be there a base kingdom 15 It shall be the basest of the Kingdoms neither shall it exalt it self any more above the Nations for I will diminish them that they shall no more rule over the nations 16 And it shall bee no more the confidence of the house of Israel which bringeth their iniquity to remembrance when they shall look after them but they shall know that I am the Lord God These verses are a Promise of Mercy to the Egyptians where comes into consideration 1 The Time when this mercy shall be at the end of the forty years 2 The Mercy it self which is double 1 Revocation v. 13. 2 Restitution of their Kingdome v. 14 15. where the nature of the Kingdome is set forth it shall be base c. 3 The End and aime of God in so doing which is two-fold 1 That Egypt may bee no more the confidence of the Jews 2 Acknowledgement of God v. 16 13 At the end of forty years will I gather the Egyptians The Egyptians being notorious idolaters confiding in their own strength were scattered among the Nations where they wandred and lived without hope of seeing their own Country and becomming a people or Kingdome again but the Lord out of his abundant goodnesse beyond theirs and others expectation promiseth that after forty years expired he would gather them where ever they were scattered Forty years he would exercise them wiâ—h captivity and those hard things accompanied the same No vocabâ—â—â—r olim ca câ—â—â—â—s Egypti quaâ— postea ab Aâ—â—xandro magnâ— restaurata â—jus nomen accepit Maldonat but
at the end thereof hee would shew them mercy This is that Jeremy speaks of chap. 46.25 26. The Lord of Hosts the God of Issael saith behold I will punish the multitude of No that was a great City in Egypt afterward called Alexandria and Pharaoh and Egypt with their gods and their Kings even Pharaoh and all them that trust in him that was Johanan and all the Jews who fled into Egypt for safety contrary to the mind and counsel of Jeremy chap. 42.19 20 21 22. and I will deliver them into the hand of those that seek their lives and into the hand of Nebuchadrezzar King of Babylon and into the hand of his servants here you have the judgement of God upon Egypt Egyptians and the Jews trusting in them but now what followes And afterwards it shall bee inhabited as in the daies of old after forty years suffering Egypt should receive her scattered ones and become a Kingdome again 14 And I will bring again the captivity of Egypt Here the abstract is put for the Concrete Captivity for Captives so you have it Jerem. 48.47 I will bring again the captivity of Moab and Ezek. 39.25 I will bring again the captivity of Jacob that is the Captives of Jacob the Captives of Moab and the Captives of Egypt or Egyptian Captives And will cause them to return into the land of Pathros Maldonate makes Pathros a City towards the South borders of Egypt furthest off from Chaldaea Bonfrerius judges it to bee that City in Egypt called Babylon but here it s called The Land of Pathros and Jerem. 44.1 The Country of Pathros where the Jews which fled into Egypt dwelt and though it were distinct from Egypt Isa 11.11 for it s said there God shall recover his People from Assyria from Egypt and from Pathros yet it was in the land of Egypt Jerem. 44.15 The Jews dwelt in the land of Egypt in Pathros Junius conceives this Country to bee near unto Arabia Petraea and by Jerome it was reputed formerly to be Nemus Arabiae a wood of Arabia Pathros its most probable was so called from Pathrusim the Son of Misraim Gen. 10.14 as all Egypt was called Misraim from the father so might some part be called Pathros from the Son viz. that part lay between the Red-Sea and the Mediterranean Sea and as God had carried them out that way so he would bring them again the same way Into the land of their habitation The Hebrew for Habitation is Mecuratham Negotiationum tuarum the land of thy tradings where they did buy and sell for the word is from Machar to sell and deliver wares to others Piscator hath the words thus into the land of their commerce The Egyptians dealt in fine linnen broidered works flax silk and other rich commodities now God would bring them into the land of their trading again Obs 1 The goodnesse and mercy of God extends to heathens he hath a care of them in their Captivity and after they have suffered his appointed time hee will shew kindnesse to them The Egyptians after forty years scattering shall bee gathered Isa 19.23 24 25. In that day shall there bee an high way out of Egypt to Assyria and the Assyrian shall come into Egypt and the Egyptian into Assyria and the Egyptians shall serve with the Assyrians In that day shall Israel bee the third with Egypt and with Assyria even a blessing in the midst of the Land whom the Lord of Host shall bless saying blessed be Egypt my People and Assyria the work of my hand and Israel mine inheritance The Assyrians Egyptians and Israelites had their daies and times of suffering and God had his daies and times of shewing mercy to those Heathen Nations as well as to Israel It s blessed bee Egypt my People and blessed be Assyria the work of my hand and blessed be Israel mine inheritance Obs 2 The afflictions of nations and Persons may be long yet not without end they may suffer seven and seven years yea twenty thirty fourty years together which is a long time and then see an end of their suffrings At the end of forty years will I gather c. the Egyptians were Captives forty years to the King of Babylon the Israelites were in bondage to the Philistims forty years Judg. 13.1 and then there came an end of their slavery they and many other Nations were captives to the King of Babylon seventy years which was a long time to sufferers but when they were run out their captivities ended Jerem. 25.11 God sometimes lengthens out the afflictions of people very much for ends best known unto himself as Gen. 15.13 God said unto Abraham know of a surety that thy seed shall bee a stranger in a land that is not theirs and shall serve them and they shall afflict them four hundred years here was a long season to bee afflicted but then it had an end Jehoiachin was thirty seven years a prisoner in Babylon but in the twelfth moneth of that year hee was set at liberty Jerem. 52.31 the man in the Gospel had been afflicted thirty eight years with an infirmity Joh. 5.5 and then hee was delivered from it Though warres famines plagues Captivities diseases and other afflictions may bee long yet they are not they shall not bee for ever they must have an end Ob. 3 That God sometimes deals more favourable with heathens than with his own people At the end of forty years will I gather the Egyptians but it was the end of seventy years before hee gathered the Jews out of Babylon his own people were thirty years or near upon longer under the Babylonish yoak than the Egyptians There was just cause for this Gods people had sinned worse than the Heathens and so provoked him above them Ezek. 5.6 Jerusalem hath changed my judgements into wickednesse more than the Nations and my statutes more than the Countries round about her there were no people near or far off who did like unto the Jews they forsook God the fountain of living waters and trusted in Pharaoh that great Dragon and in his rivers of waters Obs 4 Nothing is too hard for God or can hinder the fulfilling of his will The Egyptians were scattered among the nations here a family and there a family and that forty years together so mingled with the people of other Countries that they had well nigh forgotten Egypt and had so drunk in the manners and customes of the places where they lived that they were naturalized thereunto they were so rooted among the Nations that it seemed impossible to pluck them up and plant them in their own Countries yet notwithstanding these things saith God I will gather the Egyptians from the people whither they were scattered It s like the Babylonians and other Nations that had them held them under and made advantage of their labours made laws against their flight or departure and struggled hard to detain them as they of old in Moses daies did to retain the
Princes and wicked people is pleasing unto God Hee set Nebuchadrezzar and his Army on work to besiedge Tyre to rase it to the ground hee paid them their wages for it which convinces that the work was pleasing unto him when men are at great cost and charges in setting many a work its argument they take pleasure in such work so was it here the work the Babylonish Army did was a pleasure unto God hee gave them all Egypt for that service God delights as well in executing judgement as in exercising mercy therefore Jerem. 48.10 hee curseth those should bee negligent in or backward to the slaughter of the Moabites God sent the Chaldaeans to destroy the Moabites and his heart was so much in this work that hee would have it done throughly and to quicken up the Chaldaeans to it hee pronounces a curse upon them if they should forbear to do it or not do it to purpose So that Jerem. 50.25 The Lord hath opened his armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of hosts in the land of the Chaldaeans come against her from the utmost border These words the Lord speaks concerning the destruction of Babylon which was a work very pleasing to him hee opened his Armory brought forth his weapons cal'd men from all parts to come and take those weapons and imploy them against her like some mighty Prince the Lord doth here who when he will war against some strong place opens his armory and magazin bringing forth all his warlike instruments his ammunition and artillery hee calls his Souldiers to take them saying Come this is the work I have called thee to viz. to storm this Castle to destroy this Town this is the work I take pleasure to see done Ver. 21 In that day will I cause the born of the house of Israel to bud forth and I will give thee the opening of the mouth in the middest of them and they shall know that I am the Lord. This Chapter according to Junius ended at the 17. ver where hee beginnes the thirtieth Chapter but according to our Translation this is the last verse of this Chapter and its a pretious Promise of Mercy to the house of Israel and to the Prophet In the words you have 1 The things promised which are 1 Restitution of power to the tribe of Judah I will cause the Horn c. 2 Liberty of Prophesying to Ezekiel I will give thee the opening of the mouth 2 The End of his so doing they shall know c. 3 The Time when in that day 21 In that day When the Egyptians were subdued and the Babylonish Monarchy quieted and setled in peace as shortly after Nebuchadrezzars return from Egypt it was for he dying Evilmerodach came to the Throne and then was the day Day notes not onely twelve hours or four and twenty but frequently a short time as Deut. 9.1 Hear O Israel thou art to pass over Jordan this day that was shortly within some few years or months for they passed not over Jordan till Joshuahs daies when Moses was dead and he governed Josh 3. so here day is put for some space of time after the destruction of Egypt Will I cause the horn of the house of Israel to bud forth Horne is proper to a beast but metaphorically is applied to men and in holy write signifies sometimes dignity and glory as Job 16 15. I defiled my horn in the dust what ever made mee glorious honourable and respected amongst men that have I laid aside and counted no more of than the Dunghil or dust I sit upon Sometimes Kings and Kingdoms as Dan. 8.21 The rough goat is the King of Grecia and the great horn that is between his eyes is the first King viz. Alexander the Great and Psalm 132.17 There will I make the horn of David to bud the Horn of David was the Kingdome of David Sometimes strength and power Jerem. 48.25 The Horn of Moab is cut off his army is broken that horn of Moab was the strength of Moab Lam. 2.3 He hath cut off in his fierce anger all the Horn of Israel that is all the strength and power of Israel Sometimes it notes also outward felicity liberty and plenty Psal 148.14 He exalteth the horn of his People that is hee makes them happy hee gives them freedome and plenty of all things and therein exalt their horn Here all these senses may bee taken in God would make the horn of the house of Israel that is the King and Kingdom to rise up again to dignity strength and happinesse This was in part made good in the three children and Daniel or when Jehoiachin was brought out of Prison and his Throne set above the Thrones of all the Kings who were with him in Babylon Jeremy 52.31 32 33 34. then doubtlesse had the Jews some Liberty and Priviledges granted them which caused matter of rejoycing more fully in Zerubbabel when hee brought them out of Babylon but chiefly in Christ and the Gospel times This Horn is budding still and shall bud to the end of the world The Kingdome of Christ shall flourish and grow stronger as the Hornes of a beast do yearly I will give thee the opening of the mouth in the midst of them Ezekiel had been silent and dumbe twice before chap. 3.24 and chap. 24.27 and here again it s implyed God would give him the opening of the Mouth or an open Mouth By Opening the Mouth wee may understand 1 Libertatem loquendi Freedome of Speech Thou speakest things darkely now Timida titubante voce But when these Prophesies are fulfilled and the Horne of the house of Israel beginnes to bud then shalt thou have more freedome of speech and bee troubled no more at the false Prophets which sought to disparage thee 2 Materiam loquendi Matter of speaking When Jechoniah or Jehoiachin should have his Prison Garments changed and be set above other Princes some freedome granted the Jews here would bee matter for praise and rejoycing 3 Occasionem loquendi Opportunity of speaking When an Occasion is given unto man to speak The Rabbins call that pitheh peh The opening of the mouth Grot. c. 6. 15 Thou shalt come openly into the Assemblies having matter freedome and opportunity to praise me They shall know that I am the Lord. They referres not onely to the house of Israel but to the Babylonians also when they should see the things Prophesied of done then they should acknowledge the Lord. The Horn of Israel budded in the midst of the Babylonians and the Prophets mouth was opened in the midst of them therefore they should as well as the Jews know that I am the Lord. Obs 1 That after the destruction of enemies God shews mercy to the Jews Egyptians were no friends to the house of Israel When Egypt therefore should bee spoiled and brought under the Babylonians then would hee make the Horn of Israel
to bud In that day or after that time when his justice had fallen upon Egyptians then his Mercy should bee extended to Israel Jerem. 50.4 5. when the Medes and Persians should have laid Babylon waste and made her land desolate what then In those daies and at that time saith the Lord the Children of Israel shall come they and the children of Judah together going and weeping that is for gladnesse for the mercy vouchsafed them they shall go and seek the Lord their God they shall aske the way to Zion with their faces thitherward When the Babylonians were brought into bondage then God gave the Jews their liberty Isa 10.26 27. when the Assyrians should bee destroyed then should the Jews bee eased of their burdens Obs 2 How low weak afflicted soever the Church bee God is able to raise it up to bring it to glory strength and to a flourishing condition The house of Israel was low and much afflicted the Horn of it weak and hardly visible yet God caused the Horn thereof to bud When we look upon some beasts they have no hornes but in a short time their heads do bud and bring forth hornes which are their strength So God in a little time would cause the glory strength happinesse of his Church and People to appear though at that time they lay in the dust The Church of God looks oft times like a dry and dead tree but his divine influences makes it bud blossome and flourish Isa 35.1 the desert shall rejoyce and blossome as the rose it shall blossome abundantly When Sion was turned into a wildernesse he made it like Eden and her desert like the garden of God Isa 51.3 when the Church was in the most desolate and hopelesse condition hee made it glorious beautiful and strong when the Tabernacle of David was quite fallen nothing but ruines and breaches discernable what said the Lord in that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it This was done litterally after their return out of Babylon when the second Temple was built and the two Tribes of Judah and Benjamin grew up into one body but spiritually in Christs time not in the resurrection of his body from the grave but in bringing in the Gentiles after his ascention to make up all the breaches and ruines were made in the Jewish state so it s applyed Act. 15.16 God that gives being to things that are not can give more glorious and excellent beings to things that are Obs 3 When God shews kindnesse to his Church hee gives his Prophets and Servants matter freedome and opportunity of speaking and professing the true faith publikely When the Lord caused the horn of the house of Israel to bud when he shewed favour to his people then hee gave Ezekiel the opening of the mouth In the times of enemies prevailing Prophets are silent or prophesy faintly if they have matter to utter they want freedome they whisper mutter and speak as it were clauso ore and oft have not opportunity to do so much Amos 5.13 they are necessitated to be silent but when times grow better and God shines upon his people then the Prophets are full of matter free to speak and want not seasons to declare the goodnesse of God then they are not afraid or ashamed openly to professe the Truth and to praise the Lord. The opening of the mouth is the gift of God the illnesse of the people and times may shut the mouths of Prophets but none can open them but God Since God began to shew mercy to his people in this land hath he not vouchsafed the opening of the mouth to his Prophets their mouths were shut in the Prelates daies but now there is a great opening Blessed be the Lord for it Obs 4 The end of Gods shewing kindnesse to his Church and opening the mouthes of his Prophets is that hee may have honour and glory thereby from all sorts And they shall know that I am the Lord They Babylonians they Jews shall acknowledge that I have done these things and that I am the Lord. FINIS A Table containing the Principall things in the precedent Expositions A ABomination of the Eyes what Pag 31 32. Abundance happinesse lies not in it 479. Dangerous Pag 525 Abstract oft rendred by the concrete Pag 121 122 Accepting what it imports Pag 123 124 Action Actions of men are over-ruled by the Lord. 175. see youth Pag 554 Adultery The Punishment thereof Pag 307 Adonai what it notes Pag 486 Affliction God hath times to shew mercy in them 18. hee reveals himself by one way means or other to the afflicted 19. what brings sad afflictions 218. may bee long yet are not endlesse 571. in them persons do strange things 311. they are cups 312. bitternesse argue not hatred Pag 365 366 Aholah what Pag 291 Aha what it notes Pag 386 Aholibah what Pag 292 Agate whence named Pag 471 Alienate what Alienates God Pag 303 Altars high places Pag 89 Affections Conjugal pleâ—sing to God Pag 363 Ammonites their Original 198 386. Enemies to the Jews ibid. they reproached them 199. insulted over their miseries 387. how called 389. their despight Pag 391 Arme stretching out of Gods arm what it notes Pag 101 Army nothing without Gods assistance 554. it and its Commanders may labour serve and suffer much and yet bee disappointed 584. they are Gods instruments Pag 585 Apostates their punishment and evil of Apostacy 103. God accounts not them his Pag 127 Aram who descended from him Pag 469 470 Arvad a City and where Pag 455 B BAbylon a description of it Pag 25. Babylonians how called Pag 388 Bamah what Pag 89 Baalmeon Pag 401 Bashan Pag 448 Blasphemy wherein it consists Pag 83 Balm Pag 472 Best God must have the best sacrifices and services Pag 130 Bed the bed of love what 299. when defiled 302. two sorts of beds Pag 322 Bethie Shimoth a City and where Pag 401 Boiling-pot 329 331. sinners boiled in it to purpose Pag 333 Beauty of wisdome what 498 subject to spoil 501. perfection of beauty in what 50â— marr'd by what Pag 525 Bryars who are such Pag 534. 535 536. C CAlamus what Pag 474 Calamity suddain and what it should work 365. laughing at Calamitie grievous 395. why we should not Pag 396 397 Chronology of some things and times specially to be â—oted 330 546. best kept in adversity Pag 582 Carim what it signifies Pag 173 Camels their strength and nature Pag 390 Captivity what the Jews lost then Pag 132 Cassia what Pag 473 Chittim and the Isles thereof Pag 450 Canaan upon what account said to flow with milk and honey 22 23. of what length and breadth 24. Commendations of it ibid. wherein it excelled Babylon 25 26. what sorts of people in it 271 differenced from other lands 443. Godly shall bee brought in to it Pag 541 Christ hee hath
his daies After the flood at the building of Babel God confounded the languages and dispersed the posterity of Noah into diverse Lands and set them their bounds Gen. 11.9 and so when hee brought the Israelites into the land of Canaan hee gave them their bounds according to what you find Psal 78.55 Hee cast out the Heathen before them and divided them an inheritance by line and made the Tribes of Israel to dwell in their tents hee drove out and destroyed the Hittites the Girgashites the Amorites the Canaanites the Perizzites the Hâ—vites and the Jebusites seven great and mighty Nations Deut. 7.1 and gave the land unto his people the Jews If God now will drive out the bloudy perfidious and Idolatrous out of Ireland and give it unto others that the seed of his servants may inherit it Martin in the lives of the Kings of England Heylin in his Cosmograph Fox in Act and Monum Grafton Speed and that those which love his name may dwell therein who shall fault and blame him for it and that England hath had right thereunto not onely from Henrie the eighths days who was proclaimed King thereof in Parliament here and in an Irish Parliament likewise if Heylin say true but also from Henry the Seconds Time yea from Edgars who was long before appears by English History Obs 3 The Lord provides and bestows the choicest mercies upon his own people If there bee a land in the World that flowes with milk and Honey that exceeds other lands for plenty and pleâ—santnesse his people shall have it hee espies out Canaan for them that land was too good for Heathens his people must have it When God carried Jacob and his family into Egypt hee provided the good and fat of that land for them Gen. 45.18 yea they were placed in the best of the land chap. 47.11 God fed and filled his with the finest of the wheat Psal 147.14 Moses mentions seven things together in Deut. 32.13 14 15. as honey out of the rock Oyle out of the flinty rock Butter of Kine milk of sheep fat of lambs and Rams of the breed of Bashan and Goats fat of Kidnies of wheat the pure bloud of the grape these the Lord provided for his people and they had all an excellency in them When Gods gives honey oyle butter milk fat flower wine hee giveth the best and purest you may read what choice mercies God bestowed upon this people Ezek. 16.10 11 12 13. they had goodly pleasant things Joel 3.5 the Hebrew is goodly desirable things and David acknowledgeth hee had a goodly heritage Psal 16.6 God had not measured out to him a mean portion but a good yea a goodly heritage that which was so in the eies of all even a wealthy place Psal 66 12. God provided the best places in the Court for Esther and her maidens when in Babylon Esth 2.9.16 so likewise Daniel and the three Children were set in eminent places Dan. 2. 3. ch God made his people to ride tread upon the high places of the earth and of their enemies Deut. 32.13.33.29 Obs 4. Spiritual mercies make a land glorious yea more glorious than all that lands want the same whatever mercies they else injoy Canaan was the glory of all lands not so much for its flowing with milk and honey its great plenty it had as for the spiritual mercies it injoyed There was the Lords presence his Prophets his worship his Oracles and his Ordinances and these made it glorious yea more glorious then all the Nations farre or near Psal 76.1 2. In Judah is God known his name is great in Israel in Salem also is his Tabernacle and his dwelling place is in Sion God was not known in Babylon in Egypt in other Nations his Tabernacle and dwelling place was not amongst them therefore they were not glorious but see what is in the 4. vers Thou art more glorious than the mountains of Prey Thou Judah thou Israel thou Salem thou Sion that hast spiritual mercies and blessings art more glorious than they whatever their glory bee have the Nations abroad goodly towers thou hast the Temple have they stately Cities thou hast Jerusalem the City of God have they wise men thou hast the Prophets have they gods of gold silver and stones thou hast the true living God Jehovah to bee thy God have they humane Laws that are good thou hast Divine Laws that excel have they temporal excellencies thou hast spiritual have they the glory of the world thou hast the glory of Heaven Psal 50.2 Out of Sion the perfection of beauty God hath shined what made Sion so glorious and beautiful it was the presence of God if hee had not been there Sion had been like other mountaines and Canaan like other Nations but his presence was like the Sunne darting out her beams and making all lightsome glorious and beautiful Spiritual mercies are beams and raies of that God who is ten thousand times more bright than the Sunne by these hee shined in Sion and made it the perfection or universality of beauty by these hee shined out of Sion and darkned all the glory of the Nations what or how great soever it was where God and his Ordinances are there is glory and where these are not there is no glory but Egyptian Darknesse a land without the Sun In Canaan was spiritual light and glory There were glorious appearances of God glorious praisings of God glorious conversions of sinners unto God glorious sabbaths and assemblies and glorious beauties of holinesse glorious types of Christ and people who were the glory of God Isa 4.5 and had glorious communion with God There were glorious Truths Ordinances and dispensations of God So then wise Counsellors good Magistrates stout Souldiers rich Merchants industrious Labourers strong Towns stately Houses high Mountaines fertile Vallies pleasant Rivers goodly Corn-fields heards of Cattle flocks of sheep with plenty of all outward things do not make a land so glorious as spiritual mercies do if God Christ Gospel and the Ordinances of it bee in a land they make it glorious and glorious beyond all other things and above all other Nations Let us learn to know our true glory even spiritual mercies and prize them highly though loathed by some like Manna of old and pray that such glory may ever dwell in our Land Vers 7 Then said I unto them cast yee away every man the abominations of his eyes and defile not your selves with the Idols of Egypt I am the Lord your God This Verse is a command wherein you have the Commander the things commanded and the reason thereof 1 The Commander Then said I unto them 2 The things Commanded which are 1 Casting away of abominations where 1 You have a specification of these abominations they are the abominations of their eyes 2 The extent of this act every man 2 Non-defilement of themselves with Egypts Idols 3 The reason I am the Lord your God Then said I to
abominations I am for you Israelites they are for Egyptians God becomming our God is a great condescension a favour beyond comprehension and should knock us off from all false waies and cause us to conform to him Exod. 23.24 25. Lev. 11.43 44 45. chap. 18.2 3 4. ch 19.2 3 4. Numb 15.38 39 40 41. in all these places God uses this argument why they should conform to him and bee holy because hee is the Lord their God and an holy God hee made them his Temple to dwell in and among and his Temple must not bee defiled admit of any thing unsuitable to his minde therefore hee tells them Deut. 7.6 that hee hath chosen them to bee a special people unto himself special in their holinesse special in their love special in their obedience and special in their confidence in and reliance upon him Vers 8 But they rebelled against mee and would not hearken unto mee they did not every man cast away the abominations of their eies neither did they forsake the Idols of Egypt then I said I will pour out my fury upon them to accomplish my anger against them in the midst of the land of Egypt In this verse you have two things to be considered 1 Their wickednesse which is set out 1 In general they rebelled they hearkned not 2 In particular they did not cast away the abominations of their eies they did not forsake the Idols of Egypt 2 Gods purpose hereupon which was severely to punish them then I said I will pour out my fury c. which is illustrated from the circumstance of the place where he would do it in the midst of the land of Egypt There is little in this verse which hath not been opened and spoken of formerly the word rebelled wee had chap. 17.15.2 3. And would not hearken unto me The Hebrew is And have not desired to hearken to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no desire that way but the contrary Non velle here is Nolle their not willing was nilling and Zachary calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refusing ch 7.11 they had not an heart inclinable to hearken unto God Non cuplerunt audire ad me Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—n I said I will pour out my fury upon them The Hebrew is And I said to pour out that is I purposed seeing they dealt thus by mee to make them examples of my fury and to destroy them Of pouring out fury and accomplishing anger was spoken ch 6.12.7.8.9.8.14.19 In the midst of the land of Egypt Wee find not in Moses any thing recorded of this nature but here the Prophet delivered what God commanded him vers 5. say unto them thus saith the Lord hee had it not by tradition that God bid them cast away the abomination of their eyes and not defile themselves with the Idols of Egypt that they rebelled and would not do so that God purposed their destruction in Egypt these things he had not by tradition but by Divine inspiration They were so corrupted with the Idolatry of Egypt and averse from hearkening to the Admonitions Counsells and Exhortations of God that hee thought in his heart to destroy them in the midst of Egypt many of their children were drowned and the oppressions they indured were very great and long which Lavater saith was for their Egyptian Idolatry Psalm 105.25 Hee turned their heart to hate his People to deal subtlely with his people Obs 1 Those the Lord hath bestowed great mercies upon and professed much kindnesse unto they even they are ingrateful when hee calls for reformation at their hands This people the Lord chose made himself known to promised to bring out of Egypt into a land hee had looked out for them even a land flowing with milk and honey the glory ornament desire of all lands and now calling upon them to purge themselves from their abominations and Idolatries and to conform to him who professed himself to be their God what do they rebel against him but they rebelled here was ingratitude and ingratitude at a height God bid them cast away abominations and they cast away his Counsels hee bids them eye him his beauty and glory and they eye the form beauty and glory of their Idols hee bids them be holy and they defile themselves with idols he bids them cleave to him the God of Israel and they cleave to the Idols of Egypt hee bids them forsake all their evill waies and they forsake him This people were very ingrateful what ever mercies they had from God hee seldome had any testimony of true thankfulnesse from them Neh. 9. see what a multitude of mercies great seasonable wonderful God bestowed upon them calling by his Prophets for turning to him and did they turn reform and testify a thankful frame of Heart to bee in them no they were disobedient rebelled against him cast his Law behind their backs and slew his Prophets vers 26. God did choice things for this People all along but they forgate him and provoked him the 106. Psal is a Psalm of Gods mercies and their ingratitudes hee tells them they had a multitude of mercies but they provoked him at the Sea even the red Sea vers 7. but they lusted exceedingly in the wildernesse v. 14. but they murmured in their Tents v. 25. but they mingled among the Heathen v. 35. Here be four Buts testifying their ingratitude God hath done great things for us bestowed Israelitish mercies upon us hee hath made himself known amongst us brought us out of Egyptian bondage owned us for his people above any people and professed himself to bee our God and hereupon called upon us to cast away our abominations to reform and become a holy people conformable to his minde but may not the Lord come in with a reproaching But and say But yee rebel Your abominations are not cast away you do defile your selves with the Idols of England and notwithstanding all the mercies wee have had God may come in with many Buts and say but you provoke mee by your oppressions divisions and bitternesse but you lust exceedingly after a King and to bee like other Nations but you murmure against me my servants and dispensations but you mingle with the Customes corruptions and fashions of the times but you forsake my truths and runne into dangerous and damnable opinions Obs 2 Such is the corruption of mens natures that frequently the more mercies and means they have the worse they grow This People had variety of mercies and every mercy should have led them to repentance according to that in Rom. 2.4 especially such mercies as they had but above all Gods speaking to them should have done it how hee spake to them in Egypt wee finde not no Prophets are mentioned to have been there before Moses Whither hee spake himself unto them or by Angels or by Joseph or some others he did speak but they rebelled and hearkned not their corrupt hearts and natures degenerated more
Judea oft yea corrected them oft but neither word nor rod did better them Obs 4 People may so slip the time of repenting and turning to God as that it may bee too late for them to go about the same They may sinne away the time of mercy because Jerusalem having means took not the opportunity of purging her self shee should never bee purged her filthinesse should abide with her As Judea was the land not cleansed Ezek. 22.24 So was Jerusalem the City not purged shee passed the time of her purging shee lost the season for mercy The Scripture is clear for it Psalm 81.11 12. My People would not hearken unto my voice and Israel would none of mee so I gave them up to their own hearts lusts and they walked in their own counsels God invited them by means and mercies which they entertained not so as to profit by them they stood it out with God who cast them off and now it was too late for them to come O that they had hearkened not O that they would hearken The Foolish Virgins staid so long before they got Oyle that the door of the Bridegroom was shut and no entrance for them Matth. 25. they came too late Matth. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not I used all means but Jerusalem took not her time to do her self good therefore her house was left desolate her Temple her City should bee emptied of all means and mercies and her Children be left in a desolate condition God would have purged the old world but it slipt the time of its purging Gen. 6.3 My Spirit shall not alwaies strive with man they have been warned counselled reproved convinced by my Spirit in the Patriarchs and in their bosomes that hath been labouring to bring them to repentance but they grieve resist and vex my Spirit therefore it shall cease to strive any more with them to do them any good Let us not presume upon hereafters that wee will purge repent and turn to God hereafter thy hereafter may bee too late Seek the Lord while hee may bee found call ye upon him while he is near Isa 55.6 There is a time when hee will not be found a distance at which hee will not hear Prov. 1.28 Then shall they call upon mee but I will not answer they shall seek me early but they shall not find mee They sleighted and improved not the means which God afforded them thereupon judgements came on them whereupon they betake themselves to a more serious use of the means but it was too late God had no ear to hear them neither would make any appearance for them Time present is the acceptable time 2 Cor. 6.2 Let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Obs 5 Those have had means and not profited thereby God will deal most severely with there is no mercy but altogether judgement for them Jerusalem had means but was not purged and shee should not bee purged but Gods fury should rest upon her Thou shalt not bee purged from thy filthinesse any more till I have caused my fury to rest upon thee that is thou shalt never be purged in mercy but destroyed in my fury and so it was quickly after by the Chaldaean Army Capernaum was exalted to Heaven in means but what said Christ Matth. 11. shee should bee brought down to hell that is suffer extream punishment and why shee improved not the means for if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Had Sodome had the Preaching and miracles thou hast had it would have made such improvement of them as to have kept off the fire and brimstone fell upon it therefore the punishment of the Sodomites should be lesse than of the Capernaites at the day of Judgement Luk. 13.7 God is severe against those have the means to purge them and do it not that have the Gospel and imprâ—ve it not The Fig-Tree in the vineyard had stood there three years and was not better at last then at first the influences of Heaven and fatnesse of the earth had done it no good and behold the severity of the owner Cut it down why cumbers it the ground Hee saith not dig it up set it elsewhere but cut it down it s a burden to mee to the earth and reproach to all the Trees in the Garden what made the Lord deal more severely with the Jews than other Nations It was because they had the means to do them that good which others had not Amos 3.2 You onely have I known of all the families of the earth I have so known you as to own you for my people as to give you my Prophets my Law mine Ordinances my Covenants c. therefore I will punish you for all your iniquities you shall be made as exemplary by my judgements as ever you were by my mercies 14 I the Lord have spoken it This verse seals up the Certainty of all threatned and cuts off all evasions which Jerusalem might make whatsoever as 1 She might say Ezekiel hath hard thoughts of me he speaks these things out of his own head and spirit they are his devices and I weigh them not This is answered in these words I the Lord I Jehovah who am of my self and give being life to all my threats have spoken What is said it is no vain vision lying Prophesy like to what the false Prophets have given out what Ezekiel hath said hee had from mee I commissioned him to speak and it s not hee but I that have spoken it It shall come to passe 2 Be it so that thou hast spoken it yet the time may be long ere these threats against mee may take place such thoughts were in the breast of Jerusalem chap. 12.27 this is answered here It comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit saith Montanus it s not a far off for many daies but it s at hand Others have it Eventurum est It s ready to come Nebuchadnezzar is upon his march hastening to thy gates and will suddainly sit down before them I will do it 3 What if Nebuchadnezzar bee comming hee and all with him are but men they may fail of their purposes sink in their undertakings and never bee able to perform what they enterprize This shift is here taken off I will do it I am not man but Jehovah I fail not in my purposes I sink not in my undertaking I am able to perform what ever I enterprise the whole work is mine I have called forth Nebuchadnezzar and his Army I will bring them to thy gates and inable them to do all my pleasure feci I have done it so is the Original it s as certain as done I will not go back 4 Grant it that the