Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 19

Exposition of Ezekiel 14-19 · Commentary on Ezechiel · Chapter 19

p. 580Ezekiel, CHAP. 19.

VERS. 1, 2, 3, 4, 5, 6, 7, 8, 9.

Moreover take thou up a lamentation for the Princes of Iſrael

And ſay, what is thy mother? A lioneſs, ſhee lay downe among lions, ſhe nouriſhed her whelps among young lions.

And ſhe brought up one of her whelps: it became a young lyon, and it learned to catch the prey, it devoured men.

The nations alſo heard of him, he was taken in their pitt, and they brought him with chains unto the land of Aegypt.

Now when ſhe ſaw ſhe had waited, and her hope was loſt, then ſhee tooke another of her whelps, and made him a young lion.

And he went up and down among the lions, and became a young lion, and learned to catch the prey, and devoured men.

And he knew their deſolate Pallaces, and he laid waſt their Cities, and the land was deſolate, and the fulneſſe thereof by the noiſe of his roaring.

Then the Nations ſet againſt him on every ſide, from the Provinces, and ſpread their net over him: he was taken in their pit.

And they put him in ward in chains and brought him to the King of Babylon, they brought him into holds, that his voice ſhould no more be heard upon the mountains of Iſrael.

THIS Chapter is a Chapter of Lamentation.

1. For the Princes of Iſrael.

2. For Jeruſalem or the Kingdom of Judah.

The lamentation for the Princes of Iſrael is ſet out under the parable or ſimilitude of a lyons whelps, from p. 581the 1. verſ. to the 10. The lamentation for Jeruſalem is from the 10. verſ. unto the end of the Chap. held out under the reſemblance of a Vine.

As for the 1. part, the lamentation for the Princes of Iſrael, we may conſider therein,

1. The lamentation commanded in the 1. verſ.

2. The mother of the whelps, or the Lioneſſe, and what ſhe did, verſ. 2.3.

3. The advance of the Whelps, their carriage, ruine, and puniſhment, in the 3. 4. and reſt of the verſes.

1. Take thou up a lamentation.

The Lord here ſpeaks to the Prophet to put himſelfe into a mourning poſture, and to bewail the conditions of the Kings of Iſrael: The word for lamentation is foreign the ſame that Jeremie uſeth in the Title of his booke cal'd the Lamentions, of which was ſpoken Chap. 2.10.

The Princes of Iſrael.

Theſe were Jehoahaz, Jehoiachim, Jehoiakin, and Zedekiah, who were Kings of Judah, as appears, 2 K. 23.31.34. Chap. 24.8.18. They are cal'd the Princes of Iſrael, becauſe that is a comprehenſive terme, and included Judah in it, which theſe were Kings of, and not of Samaria, for the ten Tribes and their Kings were captivated before.

V. 2. What is thy mother?

Becauſe it's not ſaid what is your mother; ſome think, he means the Prophets mother; but it's ſaid, thy mother in reference to each Prince. Jehoahaz, what is thy mother? Jehoiakim, what is thy mother? and ſo of Jehoiachin and Zedekiah, by mother here is meant Jeruſalem and the Kingdome of Judah. Great Cities & Kingdoms are in a metaphorical ſenſe cal'd Mothers, they bring forth Kings, they elect, crown, and ſet them up to rule.

p. 582A Lioneſſe.

Jeruſalem is likened unto a Lioneſſe in ſeverall re-reſpects.

1. A Lyon or Lioneſſe is a noble and Kingly creature, and ſo was Jeruſalem a noble and Royall Citie. The Enſign of the Tribe of Judah was a Lyon. Old Jacob, Gen. 49.9. ſaid, Judah is a Lions whelp, that Tribe was the royall Tribe, and the chiefe City in it was Jeruſalem.

2. A Lioneſſe is ſtrong, Judg. 14.18. what is ſtronger then a lyon, Prov. 30.30. Jeruſalem was a ſtrong Citie, Pſal. 31.21.125.2.

3. A Lioneſs is venterous and bold, Prov. 28.1. 2 Sam. 17.10. So Jeruſalem was a bold daring Citie, the people of it were impudent and provoking. Iſa. 3.8: 65.31. Ezek. 3.7. provoked him to his face.

4. The Lioneſſe is cruell and bloody, Pſa. 7.2. Iſa. 38.13. So Jeruſalem was an oppreſſing City, Zeph. 3.1.3. A bloody Citie, Ezek. 24.6.

5. Libidinous, mingles with the Leopard and Hyaena, ſo Jeruſalem mingled her ſelf with other Nations, Ezek. 16.26.28. Shee was not humane, but Lioniſh in her manners; no pietie, juſtice, humanity were in her; ſhe was bruitiſh.

She lay among lyons.

By Lyons here are meant the Nations, or Kings of the Nations round about, who were prophane, barbarous, and cruel; and Jeruſalem was like unto them, and therefore it's ſaid to lye down among Lyons, as one Lyon doth among others without feare: The Gentiles made no conſcience of ſin, but did what ever they liked or luſted after: and Jeruſalem had caſt off the worſhip and wayes of God, following their own wills and luſts.

Shee nouriſhed her whelps.

Heb. is, ſhe multiplyed whelps, in a little time ſhe had many Princes which were to ſucceed in the Kingdome. Theſe p. 583whelps were Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, whom he calls whelps.

1. Becauſe they were young when they began to reign, 2 King. 23.31.36: Chap. 24.8.18. One was but 18. another 21. A third 23. And the Eldeſt was but 25. when he came to the Throne.

2. Becauſe they were little in compariſon of former Kings: David and Solomon were great Lyons in reſpect of them, the Kingdom then flouriſhed, but now it was declining; they reigned long, theſe but a little while.

3. Whelps becauſe of their diſpoſition and propenſity to doe like Lyons and Lyoneſſes: There is the ſame nature in the whelps as is in the damns: If the Lyon be fierce, cruell,Kephir is a lyon a…ctus aetate, grown up to ſtrength, … hungry, deſirous of prey feiner then any other, Pſ. 34.10. Gur is catulus, a whelp, hanging upon the dam & cannot run out. Arieh or ari, a lyon come to his full ſtrength, cujus oculi ſemper intentae ad pridam. Levia a liones & lavi, an old lion, hearty & ſtrong, though not ſo ſwift, yet more ſubtle. Laiſh, an old lion that cannot hunt or get prey.Ps 34:10 the whelps will be ſo.

Among young Lyons.

Heb. in the middeſt of young Lyons: foreign is a young lyon that begins to prey: leunculi ſunt principes, ſaith Vatabl: whether wee take them for the Princes of the Nations, or the Princes and Nobles of Jeruſalem (for there were Princes who were not of the Royall Family, 2 K. 24.12. 2 Chron. 24.17.) they were brought up after their manners and faſhions.

Verſ. 3. And ſhe brought up one of her whelps.

The Heb. is, ſhe made one of her whelps to come up, that is, to come up into the Throne, and to be King. This was Jehoahaz, whom after the death of Joſiah, the people took and made King in his Fathers ſtead in Jeruſalem, 2 Chron. 36.1. 2 K. 23.30. Jeruſalem and the people of the land joyned together to make him King. Jehoahaz was the whelp of this Lioneſs.

It became a young Lion.

Being made King, hee reigned like a Lyon, yea a young Lyon: Hee was tyrannicall, and Tyrants are compar'd to Lyons, and you may ſee a true picture of them in the Lyon.

1. Their faces are ſtern, and voices terrible: fremitu & rugitu conturbant omnia, Amos 3.8. The lyon hath roared, who p. 584will not feare? It's ſaid of the Gaditane Soldies they had faces like the faces of Lyons, 1 Chron. 12.8. terrible. Such are Tyrants, their countenances and voices trouble and diſturb much. When they ſend out their Edicts, Proclamations, Commands, which are their voices, and have the Effigies of their grim Countenances within them, how do they ſhake Cities, Kingdoms, Nations: when Ahaſhueroſh decree was given forth for the deſtruction of the Jewes, it's ſaid, the City Sh…ſhan was perplexed, Eſth. 3.15. ſo all the Provinces where the ſound of it was. Tyrants roare like Lyons, they ſtrike terrour into all. Prov. 19.12. The Kings wrath, &c. 20.2. The feare of a King is as the roaring of a lyon.

2. As they are roaring, ſo ravening, they are greedy of their prey, Pſal. 17.12. Like a lyon that is greedy of his prey. See Pſal. 22.13. Lam. 3.10. Pſal. 104.21. They roare after their prey, and are hardly ſatisfied. Job 38.39. Wilt thou fill the appetite of the young lyon? Principes atque urbes qui leones alunt coguntur magnos ſumpius in eos facere. Lavat. in Job 1.Job 1So wicked Rulers and tyrannicall Princes are ravenous and greedy of the prey. What a ſtrong appetite had Ahab to Naboth's Vineyard; he was ſick, and refuſes to eat, if hee have not that morſell to feed upon, 1 K. 21.2.4. When the Jews would have a King, the Lord told them what a ravenous creature he would be, 1 Sam. 8.11, 12, 13, 14, 15, 16, 17. It's ſaid of Saul their firſt King, that he did flee upon the ſpoile, Chap. 15.19. What a vaſt appetite had the King of Babylon, who enlarged his deſire as hell and death, and could not be ſatisfied, but gathered unto him all nations, and heaped unto him all people, Hab. 2.5. That Princes are greedy of their prey, ſee Zeph. 3.3. Ezek. 22.27. Mica. 3.11. Caligula his impoſitions, tributes, and new deviſed exactions were innumerable, Herb. 129.

3. They are vigilant and ſubtle, lying in wait to get their prey. They ſleep little, and when they ſleep it's apertis oculis, with open eyes, they mind their prey much, and are cunning to catch it. Pſal. 17.12. The young lyon lurks in ſecret places. He hides himſelfe, and when the prey comes near he ſuddenly ſurprizes the ſame. Our Prophet ſaith here of the young whelp, it learn'd to catch the prey, it learn'd the cunning of the old Lyons.

p. 585Baſil ſaith, they uſe to lye down flat upon their bellies,Somnum ſimulare & nihil ſe movere quemadmodum feles faciunt inſidiantes aviculis. Ʋt abjecto prorſus animo conſiſtent & praeda ei fiant. to counterfet ſleep, not to ſtir, and to doe as Cats when they catch birds. Another cunning device the Lyons have is, when the prey is too ſwift for them, and ſo likely to ſave it ſelfe by flight, they roare grievouſly, which ſo affrightens the creatures flying from them, that their ſpirits faint, are forced to ſtand ſtill and become a prey: he alſo hides his clawes, & covers his ſteps with duſt by his tayle, that he may not be diſcovered.

So tyrannicall Princes are watchfull and cunning to catch their prey. Saul had many ſtratagems and devices to catch David. What a cunning plot had Jezabel to catch Naboth; the pollicies of Tyrants are infinite to catch the people and make a prey of them.

4. They are proud and ſtately, they goe alone, nunquam leo paſcitur cum leoena, they eat not with the Lioneſles, much leſſe with other creatures; they will not ſtoop to, or turn away for any, Prov. 30.3. They do what they liſt: ſuch are Tyrants, you may ſee the pride and arrogancy of Nebuchadnezar, Dan. 4.30. The Prince of Tyre ſaid he was a God, and ſate in the ſeate of God, Ezek. 28.2. Who is the Lord, that I ſhould obey his voyce, Exod. 5.2. ſaid Pharaoh.

Alexander would be accounted and worſhipped as the ſon of Jupiter Hammon: Caliglula, Domitian, Heliogabalus, Omnia ar…itratu ſuo feruntur.would be worſhipped as gods.

5. They are cruel, bloody, devouring creatures, Nah. 2.12. The Lyon did tear in pieces, and ſtrangled for his Lioneſſes, they have terrible claws, ſharp teeth, and are mighty to cruſh, & break all the bones. The Devill is cal'd a devouring lyon, 1 Pet. 5.8. becauſe he deſtroys as Lyons doe. 2 K. 17.6. The lyons ſlew them. Such are tyrannicall Princes. Prov. 28.15. As a roaring Lyon and a ranging Beare, ſo is a wicked ruler among the poore people. Like as Lyons and Beares in a Forreſt do catch, cruſh, and devour the Sheep, Lambs, Kids, Conies, and what ever they find preyable, ſo wicked Rulers deale with the people. Mic. 3.1, 2, 3. The Princes of Iſrael plucke off the skin and fleſh of Gods people from their bones, brake and chopt them in pieces as for the pot; when they kil men they p. 586think it lawfull,Quum occidunt ſervos ſaos, imputant eſſe, non crimen Salvian de Gubern. dei, l. 4. not ſinfull. Our Prophet tells you that this Lyon Jehoahaz devoured men, he learned to catch the prey and devoured men.

Hiſtories tell us of Cannibal men eaters; ſuch are tyrannicall Governors, they feed upon men. Athaliah devoured all the royall ſeed at a meale, 2 Chron. 22. Jezabel eate up Naboth at a faſt, 1 King. 21. What a multitude of children did Herod devour at once in Bethleem, Matth. 2.16. What tearing, fleſh-eating, bone-breaking was there, when that roaring cruell Lyon Manaſſes fil'd Jeruſalem with innocent blood, 2 King. 21.16. What Lyons were in the time of the ten Perſecutions: Chriſtiani ad leones.

6. It's dangerous to meddle with Lyons, Numb. 24.9. Hee lay downe as a Lyon, as a great Lyon, who ſhall ſtirre him up.

Lyons if offended and provoked, are revengefull. Aelian tels of a Beare that came into a Lyons denne, and bit the whelps ſhe found there; the Lyon returning, the Beare to ſhift for her ſelfe, got up into an high tree, the Lioneſſe watch'd at the foot of the tree: the Lyon ranged abroad in the woods, and meets with a man that had an Axe, and us'd to fell trees; this man the Lyon brings to the denn, ſhewed him the wounded whelps, directs him to the tree where the Beare was, which he cut downe. The Beare being torn in pieces, the man was ſafely diſmiſt. In the hunting or taking of Lyons, the Lyon obſerves who wounds him, and on him if poſſible hee will be reveng'd.Leonina ſocietas eſt periculoſa. Such are tyrannicall men, it's ill medling with them; if they be rouz'd, or any of theirs wrong'd a little, they will remember and revenge.

Verſ. 4. The Nations alſo heard of him.

After the death of Joſiah by Pharaoh Necho, King of Aegypt, Jehoahaz was by the Jewes ſet up King; but the Aegyptians thought themſelves wrong'd, that they had no hand in diſpoſing that Kingdom, and placing a King over it, which it's probable the Jewes apprehended, in that they paſſed by p. 587Eliakim who was Elder, and ſet up Jehoahaz who was younger, as is evident, if you compare the 31. verſ. of the 23. Chap. Kings 2. with verſ. 36. They judg'd this doubtleſſe of a more warlike and Lion-like ſpirit, and ſo fitter to encounter the Egyptians, if they ſhould aſſault them, which is conceiv'd they did, for he reign'd but 3. moneths, and then was taken.

He was taken in their pit.

The word for pit is ſhachath, which ſignifies a net or a pit, and is from ſhacheth, to corrupt or kill, becauſe pits and nets are to take creatures, and ſo tend to their killing and corruption. One way of taking Lyons was to obſerve their haunts, and in that way they uſed to dig a round pit, leaving a piller of earth in the midſt of it, upon which they tyed a Lamb, covering the pit with boughs, the hungry lamb bleating in the evening, invites the Lyon to ſupper, who haſtning thereunto, falls into the pit, and ſo is taken. Ezek. alluding hereunto, ſaith, Jehoahaz was taken in their pit. Some think he was taken by a wyle, that Pharaoh ſent for him, under pretence of friendſhip and kindneſſe; and then when he had him in his power, kept him. Others, that there was a bloody battle between Jehoahaz and Pharoah, in which, though he was taken, yet not without great loſſe to the Aegyptians: Therefore the Vulgar render theſe words, non abſ que vulneribus ſui ceperunt eum; they tooke him, but not without wounds.

They brought him with chains, &c.

The Heb, is Bachachim, with hooks: chains are hooky things linckt together; the word chains here, in 2 King. 23.33. is bands, Pharaoh Necho put him in bands, hee was carryed bound to Aegypt.

Obſer. 1.

It's matter to be lamented, when Princes are wicked, tyrannicall, and ruine themſelves and the people they are ſet p. 588over. Take up a lamentation for the Prince of Iſrael: ſo Ezek. 32.2. Take up a lamentation for Pharaoh King of Aegypt, and ſay unto him, thou art like a young lyon of the Nations, and thou art as a whale in the Seas, &c. When Princes, Rulers, are roaring and ravening Lyons; when they are cunning and cruell, and take ſuch courſes as tend to the ruine of themſelves and others, it's a great and juſt ground for lamentation. Solomon ſaith, there is a time to mourn, Eccleſ. 3.4. And if any be a fit time to mourn, it's when it goes ill with the Church of God; with the State, when Rulers are Lyons, and do like Lyons. We mourn when ſome Perſonall or Familie evill is upon us, but publique evills are neglected. Evil Rulers, evill Princes, evill Magiſtrates, are publique evills, like ſo many Lyons and wild beaſts: where ſuch are, there is an houſe of mourning, and let the living lay it to heart. I fear we have Lyons among us, for whom we may juſtly take up a lamentation.

2. That thoſe Princes do oppreſs their people, and ruine their Kingdoms, are ingratefull and unnaturall, for their People and Kingdoms are their Mothers: what is thy mother? Jeruſalem, Judaea is thy mother; it's the people chooſes them, and ſo brings them forth, ſets them up. 2 King. 23.30. The people of the land tooke Jehoahaz the ſonne of Joſiah, and annointed him, and made him King in his Fathers ſtead: How wickedly did he therefore to become a Lyon to this people who advanc'd him; if he were unnaturall, who ript up the bowels of his own Mother, ſo likewiſe is hee that rips and rends the bowels of that Kingdom begate him. Princes ſhould entreat them well who have given them their Princely being; They have their milke and maintenance from them, and it's height of ingratitude to wrong or ruine them.

3. Such as the people be, uſually ſuch are the Rulers, the Princes: If the Mother be a Lioneſſe, the Whelps will be Lyons; if the Lioneſſe be audacious, bloody, libidinous, idolatrous, the Lyons wil be ſuch. Jeruſalem was very wicked, and her Princes likewiſe, the Princes were like the people. Hoſ. 8.4. They have ſet up Kings, but not by me. The p. 589people ſet up Jehoahaz, and he was a Lyon, he did wickedly, 2 King. 23.32.

4. Great is the efficacie of evill example, it prevails more then good example. Jehoahaz had a godly parent, Joſiah by name, of whom it's ſaid, that there was no King like him before or after him, that turned to the Lord with all his ſoule, heart and might according to all the law of Moſes, 2 King. 23.25. Not the good education nor good example he had from and by his Father, did ſufficiently antidote him againſt the poyſon and power of evill example; he was brought up among lyons, and learnt of them to catch the prey. They were wicked, covetous, proud, fierce, ſubtle, cruell, revengefull, and their manners he took up, conform'd unto. Wickedneſſe is eaſily learn'd, men are ſo apt to it that they need no rods, ferulaes to put them on. Parents cannot propagate piety; if that could have been, Joſiah would have had ſonnes as eminent for holineſſe, as they were for impiety; gracious parents have graceleſſe children, let none be troubled thereat as a thing ſtrange, it was ſo with Joſiah. If you be godly, and would have your children ſo, take heed of being ill examples your ſelves, or letting them be amongſt thoſe who give ill examplee; for tinder is not apter to take fire, waxe, the impreſſion of the ſeale, paper the ink, then youth is to receive the impreſſions of wickedneſſe.

5. After good Princes and great Reformers, Divine Providence orders it ſo, that wretched wicked Kings, enemies to all good are ſet up. Joſiah was a moſt godly King, and more throughly reforming, then …ver Judah had any before; yet after him comes a Lyon, a wicked Jehoahaz. When people are unthankfull for good Princes and Rulers, when they murmur againſt Reformation, have a ſecret enmity, open bitterneſſe againſt godlineſſe, and thoſe are godly; it's juſt with God to ſet Lyons over them, to be terrible unto them, to eate up their eſtates and them.

6. When wicked men come to places of eminency, they vent their corruptions lay hid before, they make progreſſe in wickedneſſe, nothing reſtrains them. When this whelp, p. 590Jehoahaz c…me to the Throne, he beame a young Lyon, a Lyon rampant, he could catch the prey, and devour men. We oft think that the whelps of great Ones are well natur'd, well educated, very hopefull, will prove admirable inſtruments of Gods glory and publique good; but we deceive our ſelves: when they come to publique and high places, their lyoniſh natures do appear, and they grow worſe and worſe; they perfect wickedneſſe, nothing prevails to keep them in, but they muſt play the Lyons, flay the skins, ſuck the blood, eate the fleſh, and crack the bones. There was as great hope of Joſiah's ſons, as ever of any, yet you ſee how they prov'd. Nero at firſt for five yeares carryed himſelfe wel, like a lamb; but he was a Lyon, and his lyoniſh diſpoſition ſhewed it ſelf to the full. You are godly, and have hopefull iſſue, promiſe not too much unto your ſelves of them: great expectations diſappointed, cauſe great vexations.

7. That Princes pervert the end for which they were ordained of God, and ſet up by men: God appointed not Magiſtrates, be they Princes or others, to lurk for the prey, to devour men, but to preſerve men: They ſhould be Shepheards, not Lyons, nurſing Fathers; not Canniballs, they ſhould govern them according to divine rule,They ſhould be in utilitatem, not diminutionem ſubditorum. Deut. 17.18, 19, 20. not after Prerogative, a devouring beaſt which eats up mens eſtates, honours, lives, they ſhould do Juſtice, not obſtruct or pervert it: But where be thoſe Princes that anſwer the end of their inſtitution, that lurk not for prey, that devoure not men? In Micah's dayes the heads of the houſe of Jacob, and the Princes of the houſe of Iſrael abhord judgment, and perverted all equity; they built up Sion with blood, and Jeruſalem with iniquity, and for their ſins and ſakes was Sion plouwed as a field, and Jeruſalem made heaps. Take heed you are Governours of Families, that you pervert not that inſtitution; Ne ſis leo in domo tua, be not bitter to your Wives, beat not Servants for your phantaſies, oppreſſe not any are under you, Eccleſiaſticus 4.30.

8. The evill doings of Princes flye abroad; if they play the Lyons, roare, raven, teare, oppreſſe, the Nation wil hear p. 591of it. When Jehoahaz became a Lyon, catch'd the prey, devoured men, the Nations alſo heard of him: not only his owne Nation knew it, but the Nations round about. Princes, great perſons ſtand high, their voyces are heard, and actions ſeen farr: Let them whiſper in ſecret, plot miſchiefe in their cloſets, out they come: Cabbinet-letters, Counſels, Deſigns, Treaſons, come abroad and ſpread far. Their projects how cryphically ſoever carryed, are obſerv'd, divulg'd, and fill the Nations with the noiſe thereof. Princes generally are ſo wicked, that they do male audire in omni gente. Chronicles and Nations are fill'd with the reports thereof; if they will doe infamous things, they cannot bee conceal'd.

9. When Princes prove Lyons, God ſtirs up ſome to hunt and take thoſe Lyons. The Nations hearing that Jehoahaz catch'd the prey, and devoured men, they bethought and beſtir'd themſelves, digg'd a pit, hunted this Lyon into it, and took him.

When Zimri had gotten the Crown, he did rend and teare like a Lyon; but preſently God ſtirred the people to ſet up Omri to be King, who hunted that Lyon into a fiery pit, 1 K. 16. Saul plaid the Lyon in his reign, and at laſt he was hunted, ſlain, and taken by the Philiſtims, 1 Sam. 31. Jehoram became a young Lyon, prey'd upon his brethren, devoured them, 2 Chron. 21.4. And the Lord ſtir'd up the ſpirit of the Philiſtims and Arabians againſt him, who came and ſpoiled him and his, Verſ. 16.17.

Manaſſes was a ramping and roaring Lyon, he brake the bones of many, and ſuckt much blood, and he was taken in the pit of the Aſſyrians, 2 Chr. 33.

When the Rulers and Potentates of the earth oppreſſe and tyrannize over the people, God in his wiſe providence ſets ſome a work to catch & cruſh them, Amos 3.10.11. One way or other their ſtrength is brought down, and they ſuffer for their oppreſſions, and are cut off by violent and untimely deaths. Tyberius was poyſoned or ſmothered by his own Nephew; Caligula ſlain by his own guard; Vitrellius was overthrown p. 592in battle, taken priſoner, and drawn with an halter about his neck along the ſtreets halfe naked; and after many outrages done unto him, he was kil'd and caſt into Tyber. Fitz-Herbert.

Leander, Tyrant of Cyrena, was taken alive, and being ſewed into a leathern bagg, was caſt into the Sea. Thirty Tyrants were ſlain in one day at Athens by Theramenes, Thraſibulus, and Archippus, who did it with 70. men.

10. Princes who by covetouſneſſe and cruelty ſpoile others of their eſtates and liberties, through the juſt judgment of God, come themſelves to be deprived of their eſtates and liberties. Jehoahaz he catch'd the prey, and himſelfe was caught and made a prey; he devoured men, and himſelf was devoured; he fettered, chain'd others, and himſelf was put in chains; he loſt his Kingdom and Liberty; Pharaoh tooke him, bound him, carryed him to Aegypt: This was he whom Jeremie calls Shallum, Chap. 22.11, 12. and ſaith he ſhould return no more, but dye in his captivity. It was a great evill, a ſad judgement to be taken and carryed out of his owne Land, and to dye in a prophane land amongſt Aegyptians, therefore it's ſaid, verſ. 10. Weepe ſoare for him that goeth away, for he ſhall return no more, nor ſee his native Countrey. Such judgments do Princes bring upon themſelves; to ſatisfie ſome baſe and bloody luſts, they hazrid all, yea oft do loſe their Kingdoms, liberties and lives, whereas they might be happy if they would keep within their bounds, yea live and dy comfortably in their own Lands: but when they dealt injuriouſly with others, hook, fetter, and ſpoile them, God meets with them, Amos 1.2. Thoſe oppreſſed the poor, & cruſhed the needy, God would take them with hooks, and their poſterity with fiſh-hooks; he would pull them out of their eſtates, power, greatneſſe, as fiſhes out of the water.

Verſ. 5. Now when ſhee ſaw ſhee had waited, and her hope was loſt.

When Jeruſalem the Lioneſſe had expected the return of p. 593Jehoahaz from Aegypt, and ſaw it was in vain, that there there was no hope of it.

The Hebr. runs thus; and ſhe ſaw, becauſe ſhe hoped, her hope had periſhed. The Sept. for her hope was loſt, foreign ſubſtantiam, ſubſiſtentiam, for titudinem certitudinem & fundamentum ſtabile cui aliquid nititur ſignificare ſolet ap id ſacros & prophanos authores. Prad. & he interprets Heb. 11.1. firma perſuaſio corum quae ſperantur in futurum, &c. vid. p. 238. c. 2. l c.Heb 11:1foreign, her ſubſtance periſhed, or was loſt: ſhee thought the Prince (& ſo uſually do States) was a ſtrong and ſubſtantiall foundation to build upon; but the was deceived, and her hope fail'd her. The Fr. is, when ſhe ſaw, que ſon attente eſtoit aſſoiblie & perdue, when ſhe ſaw her expectation was weakned and loſt.

Then ſhe tooke another of her whelps.

What whelp this was is controverted amongſt Expoſitors, and how to hit the white is the work. Some make this whelp to be Zedekiah, but there is leaſt reaſon for that, becauſe hereby both Jehoiakim and Jehoiachin are paſſed over, who were both Kings before Zedekiah, this whelp therefore muſt be one of them. The Proteſtant Expoſitors doe make it to be Jehoiakim, cal'd alſo Eliachim and Joachim, and ſo doe ſome others; but the difficulty is, if meant of them, how that is true which is in the 9. verſ. They brought him to the K. of Babylon, they brought him into holds, that his voyce ſhould no more be heard upon the mountains of Iſrael. Whereas Jehoiakim came back again if he were in Babylon, and his voyce was heard. If it be meant of Jehoiachin, there is alſo this great difficulty, how he reigning but 3. moneths, could lay waſt their Cities, and make the Land deſolate as it is, v. 7. being but 8. years of age, as it is 2 Chron. 36.9. or at moſt but 18. as it is 2 King. 24.8. To let paſſe Jehoiachin, and to come to Jehoiakim, whom we may take to be the man repreſented by the whelp here: the difficulty ſhall be anſwered when we come to the 9. verſ.

Shee tooke another of her whelps, and made him a young Lyon

That is, ſhe ſet him up to be King: But this ſeems croſſe to what you have, 2 Chron. 36.4. 2 K. 23.34. where it is p. 594ſaid, that Pharaoh King of Aegypt made Eliakim King over Judah and Jeruſalem, and turned his name to Jehoiakim. If Pharaoh therefore made him King, how is it ſaid here, that ſhe, viz. Jeruſalem, made him a young Lyon; that is, exalted him to Kingly dignity? The anſwer is, that Pharaoh did it not, vi & armis, but by the joynt conſent of the people, Jeruſalem's concurrence was in this work. The Prophet ſaith, ſhee made him a young Lyon. You may find it frequent in the Hiſtoricall books, that the people did elect and ſet up their Kings. 2 Chron. 36.1. The people made Jehoahaz King. 1 K. 21.24. The people made Joſiah King: They made Omri King, 1 K. 16.16. They made Jeroboam King, 1 K. 12.20. They made David King, 1 Chron. 12.38. They made Saul King, 1 Sam. 11.15. They made Jephthah head, Judg. 11.11. God himſelf when hee commended a King unto them, would have their conſent and concurrence in it, Deut. 17.14, 15. There is an eſſentiall and fundamentall right in the people, to chooſe & ſet up then who are to rule over them; therefore they are cal'd foreign, 1 Pet. 2.13. The ordinance of man, or a humane creation.

Verſ. 6. He went up and downe among the Lyons.

Being advanc'd to Princely ſtate, here his carriage is ſet out, he converſed with Lyons, that is, with wicked men who had Lyoniſh diſpoſitions, who were ſtern, covetous, crafty and cruel: the King of Aegypt, the King of Babylon, the Princes about him in the bordering Countries, they were Lyons, and he went up and down amongſt them. Their Counſels he took, their manners, faſhions, cuſtoms hee learn'd, their ſteps he trod in, &c.

Became a young Lyon.

That is, had the nature, properties and qualities of a young Lyon, of which you heard before.

Learn'd to catch the prey.

Heb. is, to prey the prey; the word Tekeph is that which wild p. 595beaſts hunting, do get and feed upon, from foreign to catch and teare with the teeth, and is applyed here unto Kings who are metaphoricall Lyons; and what ever they can get, catch, teare and rend from others, that is their prey, that they feed upon. Sept. is, foreign, to ſnatch away the prey. Fr. de gripper la proye. Pſ. 76.4. There is mention of mountains of prey, which are the kingdoms of this world. They are like mountaines where wild beaſts are which prey upon what is thereon, or thereabouts; and ſo Kingdoms have wild beaſts in them, which prey upon thoſe are in their Kingdoms.

Devour men.

Sept. foreign, eate men. This young Lyon fed upon men, the Heb. is man, in the ſingular number; but hath the force of a plurall, and ſo is rendered.

This devouring of men was by taking away their eſtates, liberties, limbs, lives. Jehoiakim was very covetous and very cruell. Jer. 20.17. ſpeaking of him he ſaith, Thine eyes and thine heart are not but for thy covetouſneſſe, and for to ſhed innocent blood, and for oppreſſion, and for violence to doe it. His eyes and heart were ſet upon nothing elſe but catching the prey, and devouring of men. 2 King. 23.35. He exacted ſilver and gold of the people of the land. Pharaoh that Aegyptian Lyon commanded him to tax the Land; he yeelds to Pharoah, taxes and exacts upon the people. It's not improbable that he was perfidious, bloody and cruell towards the Syrians, Moabites, & Ammonites, who infeſted him, 2 K. 24.2. and Interpreters ſay he ſlew the Prophets.

Verſ. 7. And he knew their deſolate pallaces.

Hebr. is variedah almenothau, Forſterus in lexico annotat hanc vocem almenoth, pro armenoth which is palatia, and the Chaldie hath it, armenotaf.which Montanus renders cognovit viduas ejus, he knew their widdows. Vatab. cognovit viduas illorum: ſo the French. The Hebr. ud Almenoth is ſo tranſlated, Pſal. 68.5. A father of the fatherleſſe, and a judg of widowes is God. So it ſhould be, the word is almanoth, widows; but in Iſa. 13.22. It's uſed for deſolate pallaces: and wild p. 566beaſts of the Iſlands ſhal be in their deſolate houſes, bealmenothaf: If we take the word for widowes, and ſo the old Tranſlation hath it; the ſenſe is, that Jehoiachim defil'd the Widowes, whoſe chaſtity hee ought to have preſerved; he wrong'd them greatly by devouring their Husbands, & defiling their bodies. Or thus; when their Husbands were put to death, and eſtates unjuſtly taken away, the widows came petitioning for reliefe; whereupon he knew them; but was ſo hard hearted, as that he was not moved with their teares, cries, requeſts or complaints. If we take it for deſolate pallaces, as it's here, the interpretation is, that have deprived the pallaces of their Husbands, their owners and Inhabitants, and made them widows, he did confiſcate them to his own treaſury, he challeng'd them to be his: having unjuſtly devoured the men, he thought he might juſtly devour their pallaces: hee knew their pallaces and took poſſeſſion of them.

He laid waſt their Cities.

He made their Cities to be waſt, deſolate, or dried up, as the word imports; as the ſun dries up ponds, brooks, or ſome diverſion draws away the water, that they are void, empty: ſo did this K. by his taxes & impoſitions draw away their eſtates, and dry up trading: or he did thoſe things which cauſed their Cities to be laid waſt: he provoked God and men againſt himſelfe and them by his tyranny and cruelty, he cauſed many to fall, many to fly, and forſake their habitation, ſo that the Land was deſolate, and the fulneſſe thereof.

By the noiſe of his roaring.

Heb. by the voyce of his roaring. Shaog is to roare as Lyons doe, yea it's proper to Lyons, but is metaphorically given to men, as here. The roaring of Lyons is very terrible. Prov. 19.12. The Kings wrath is as the roaring of a lyon. When the Lyon roares, it troubles all the beaſts of the Forreſt and mountains: and when Kings in their wrath roare and ſend out their commands, edicts, &c. they trouble and make deſolate Families, Cities, Lands.

p. 597Verſ. 8. The nations ſet gainſt him on every ſide.

His wickedneſſe and tyranny was ſuch, as that al the Nations were provoked againſt him, and contributed their help to take this young Lyon. The Originall is dederunt ſuper eum gentes, the nations gave upon him: they gave their judgments upon him, that he was not fit to range, ramp and roare any longer. Vulgar reads it convenerunt, they came together, took counſell, reſolv'd to hunt and take this wild beaſt.

From the Provinces.

Mimmedinoth medinah is a Province, from foreign judicare, jus dicere quaſi juriſdictio, where power and authority were exerciſed and bounded. What Provinces theſe were you may ſee 2 King. 24.2. The Chaldeans, Syrians, Moabites, Ammonites. Theſe all cal'd upon, and cal'd out one another to hunt this Lyon, and to take him.

And ſpread their net over him.

Heb. for nett is foreign which is either from jaraſh, to poſſeſſe, becauſe a net holds in poſſeſſion what it catcheth; or from foreign to make poore, becauſe a net deprives of liberty, and oft of life. Theſe hunters prepared a net ſtrong enough to hold this Lyon, and they ſpread it out for him.

He was taken in their pit.

Of theſe words were ſpoken, verſ. 4.

Verſ. 9. And they put him in ward.

Heb. Baſſugar, in clauſtrum, the put him into ſafe cuſtody, into ſome priſon, they ſhut him up that he might not eſcape, and be as a lyon among the people any more: they put chaines upon him, an iron coller, or about his neck a chain, and brought him to the King of Babylon. They did not carry him into Babylon ſome think; for 2 Chr. 36.6. Nebuchadnezar King of Babylon came up againſt him, and bound him in chains or fetters to cary him to Babylon; but that he did cary p. 598him thither, or ſend him back, having rebel'd againſt him, 2 King. 24.1. doth not appear, neither is probable. That which makes moſt for this opinion, is what you have in Jer. 22.19. He ſhall be buried with the buriall of an aſſe, drawn and caſt forth beyond the gates of Jeruſalem: Theſe words induce ſome to believe, that either he went not to Babylon: or if he did, that he returned, that Jeremies prophecie might be made good: and if that were ſo, how is it true here, that his voyce may be heard no more upon the mountains of Iſrael.

To clear this doubt and difficulty, it's moſt probable that Jehoiakim was carried to Babylon; for that in 2 Chr. 36.6. of Nebuchad. comming up againſt him, is to be underſtood of his Forces, rather then his perſon: And in the 2 K. 24.2. it's ſaid, bands of the Chaldees, not Neubch. himſelf. Our Prophet alſo ſaith, they brought him to the K. of Babylon. And wheras ſome affirm he dyed by the way, (being led in a diſgracefull manner, like a wild beaſt, with an iron collar about his neck, and a chain faſtned thereunto) how ſuits it with what is recorded; they brought him to the King of Babylon, they brought him into holds; that was ſaith Piſc. into the Citie of Babylon, which was ful of ſtrong holds: and being there ſhut up till his death, his voyce was no more heard on the mountains of Iſrael.

For that in Jeremie, it's a miſtake to conceive the Prophet meant that Jehoiachim ſhould dye in Jeruſalem, be drawn up and down the ſtreets thereof, and be caſt out at the gates thereof; the words are, he ſhall be caſt forth beyond the gates of Jeruſalem, that is, beyond the bounds and limits belong to Jeruſalem. Non in ſepulchro patrum ſed in aliena regione. Prad. vid. p. 240. col. 2. l. 14.Dying, or being ſlain in Babylon, he was caſt out & judged unworthy of Buryal, his carkaſſe lay like an Aſſes, to be meat for the beaſts of the earth, and fowls of heaven, to be ſubject to all wind and weather. Jer. 36.30. His dead body ſhall be caſt out in the day to the heat, and in the night to the froſt.

Though two whelps only be here ſpoken of, yet I make no doubt but that the other two alſo, Jehoiachin and Zedekiah be intended, who were caught and carryed away; that p. 599their voices might no more be heard on the mountains of Iſrael.

Obſer. 1.

The hopes of the wicked are not long liv'd, they are ſoon daſh'd and diſappointed: when ſhee ſaw ſhe had waited, & her hope was loſt. She promiſed much to her ſelf, expected much from Aegypt, and from Jehoahaz; but all was in vain, no relief came thence. Prov. 11.7. The hope of unjuſt men periſheth, and that eaſily and ſpeedily, Job 8.14. It's liken'd to a Spiders webb or houſe, a little thing, a beſome ſweeps away the houſe and Inhabitant together, and that in a moment; ſuch is the hope of wicked men, it's ſuddenly and eaſily ruin'd. Had not they great hopes that were before Dublin, did they not think to take it and triumph in it: but I may ſay of them as Ambroſe did of wicked men, they came, they went, they ſtood ſtill, they vaniſhed:Venerunt, abierunt, adſtiterunt, evanuerunt, l. 3. Epiſt. God hath cut down their hopes, and many of them, the ſpider and her web are gone together: they may ſay, the Lord hath deſtroyed us on every ſide, and our hope hath he removed like a tree, Job 19.10. There is a difference b…tween the hopes of the righteous and thoſe of the wicked. Prov. 10.28. The hope of the righteous ſhall be gladneſſe, but the expectation of the wicked ſhall periſh.

2. Corrupt States are ſo affected with, and addicted to their Princes, that they wil ſet them up, have them rule over them, though it be to their own ruine, & ruine of the State alſo. Jeruſalem the Lioneſſe ſets up another of her whelps, and makes it a young lyon. She put this whelp into the royall ſeate, and ſtir'd him up to do Lyon-like, ſuch things as did undoe himſelfe and Jeruſalem alſo: She learn'd nothing by the loſſe of her former whelp, but proceeds in her old way, & would have Lyons Tyrants to be over her, ſhe being a Lioneſſe very corrupt and wicked, couples with that Aegyptian Lyon Pharaoh, and brings forth, advances a Lyon like themſelves.

The over-much love of States, of Mothers to their children, is the undoing of them; they ſet them up who teare out their own bowels. When an Aſtrologer told Agrippina that Nero her ſonne ſhould be Emperour, but withall that p. 600he ſhould kill his own mother; what ſaid ſhe, even like a fond and fooliſh woman, modo impetet occidat, ſo he may reign, I care not, though he be my ruine. The men of Shechem made Abimilech King; but he prov'd not only a bramble, to ſcratch them, but a fierce and fiery Lyon to conſume them.

Mothers had need conſider the temper of their ſons, and how they advance them: and States whom they ſet over them, loſt they become Lyons unto them.

3. Such as men live amongſt and converſe with all, ſuch they prove; he went up and downe among the lyons, and became a lyon: thoſe Lions he converſed with, talked of inriching themſelves, by laying taxes, rates and burthens upon the people, by taking them out of the way who ſhould oppoſe, of making themſelves great, of having their wils, & ruling by prerogative, and theſe things & ſuch like were ſoon learnt by this whelp. When Nebuchadnezar was among beaſts he became bruitiſh, and did as they did. Plutarch reports of a woman brought to a Serpentine and poyſonous nature, by feeding on Serpents ordinarily; and thoſe converſe with a generation of vipers,In vita Alex. Mag. will prove viperous; thoſe converſe with Lions will prove lioniſh. Ill company is the Dalila that bewitches, defiles, undoes many in their eſtates, names, bodies and ſoules; men that have infectious diſeaſes you wil not come near, you love your bodies, your lives. Wicked company have infectious vices, come not near them, neither your ſelves nor your children, love your ſouls & theirs too. If you ſuffer your children to be among lions, among wicked ones, they wil learn their manners; and thoſe will not leave ill company, it's a thouſand to one they wil loſe their ſoules. Be choiſe of your company, it's the making or marring of young ones: many are choiſe in their dyet, in their apparell, choiſe in every thing they buy, yet have no care of company: will you not admit a foule diſh to come to your Table, and will you admit foule and vitious ones to be your companions, we ſhould touch no unclean thing; ill company is pitch, it's poiſon: David knew it, therfore ſaid, depart p. 601from me yee workers of iniquity, Pſal. 6. And I am a companion of all them that feare thee, Pſal. 119.63.

4. They converſe with wicked ones do not only become wicked, but many times they prove eminently wicked, they are skilful in wickedneſſe, they exceed their teachers. Jehoiachim by his converſe with Lyons, became not only a Lyon to catch the prey, but ſuch an one as devoured men, defil'd widows, made deſolate Pallaces, laid waſt Cities, & the land alſo. He tyranniz'd ſo, that he went beyond other Tyrants; he was artifex ſceleris, and profited above others in his way, and came to a perfection of iniquity. It's incident to mans nature to out-ſtrip one the other, if not in good, yet eſpecially in evill: It's ſaid of this Jehoiachim, 2 King. 23.37. He did that which was evill in the ſight of the Lord, according to all that his fathers had done. Take any, or all his Predeceſſors, he did evill according to all they did.

5. Tyrannie is hatefull unto Heathens: Then the Nations ſet againſt him on every ſide. Jehoiachim was ſuch a roaring Lion, that the Heathens could not endure him; hee ſpoiled their Pallaces, Cities, Land, ſo with his tyrannicall proceedings, that hee became hatefull to all round about him. Doubtleſs the Princes of the Nations were tyrannous themſelves: Yet this man being a Prince of Iſrael, exceeded ſo in his tyrannicall practiſes, that he incur'd the diſpleaſure & hatred of them all. Tyrannie is contrary to humanity. Tyrants ceaſe to be men, and become beaſts, therefore here are cal'd Lyons, and are ranked amongſt wild, ſavage creatures, which none can endure. When there be wild beaſts in a land, all are againſt them, and often there is a mutuall agreement and concurrence of all ſorts to deſtroy them, being deſtructive to the publique. So was i… here; the Nations agreed to hunt and take this Lyon, which roar'd, preyd, ſpoil'd, and did ſo much miſchief.

6. God hath times, meanes, wayes to catch Lyons, to deale with covetous, cruell, and bloody men. Then the Nations ſet againſt him on every ſide. When Jehoiakim made deſolate the Pallaces, waſted the Cities and Land, became a terrour p. 602to all; then the Lord ſtir'd up the Nations, they were his not, his pit, his inſtruments he uſed to take this Lyon withall. When wicked men, tyrannical ſpirits are at their height, have fil'd a land with confuſion, oppreſſion, deſolation and bloody doings, through their roarings and tearings, then the Lord appears, roars like a Lyon againſt them, and ſets his Agents on work to catch thoſe roaring and ramping Lyons; he wants not means to take them, he is richly ſtored and provided that way; he hath the Nations at command and can call them forth, ſet them on to hunt Lyons when he pleaſe. Jerem. 51.27, 28, 29. Blow the trumpet among the nations, prepare the nations againſt her (that is, Babylon and her Princes who were great Tyrants) Call together againſt her the Kingdoms of Arrarat, Minni & Aſhchenaz, appoint a Captain againſt her, cauſe her horſes to come up as the rough Caterpillars, prepare againſt her the nations, with the King of the Medes, the Captains thereof, &c.

Nebuchadnezar was a crafty, cruel, and bloody Lyon, and ſo were the whelps that came of him and after him, but the Lord had a time & means to catch thoſe Lyons and Whelps Jer. 50.9. I will raiſe and cauſe to come up againſt Babylon an aſſembly of great nations from the North Countrey. Great lyons muſt have great nets, great pits, great doings to take them, God would bring an Aſſembly of great nations.

7. Tyrannicall Princes are not of long continuance; uſually they are ſhort liv'd, either they loſe their power, or their power and lives both. Jehoiakim roar'd and plaid the Lyon eleven years, and then he was taken in the pit of the Nations, and loſt his power. So Jehoahaz before him, hee tyranniz'd 3. moneths, and then was taken. In 2 King. 15. you may read of four Lyons which roar'd, but their roaring quickly haſten'd their ruin. Zechariah lioniz'd it 6. months, Shallum one monethmonth, Fekahiah two years, and Pekah 20. years, and then they were cut off. When Potentates oppreſſe, tyrannize, their ruine is at hand. God hath ſaid, bloody men ſhall not live out halfe their dayes, Pſal. 55.23. and he makes it good. He cuts off the ſpirit of Princes, and is terrible p. 603to the Kings of the earth, Pſal. 76.12. Stories will tell you what quick diſpatch hath been made of Tyrants.

8. Eminent wickedneſſe brings eminent judgments; both Jehoahaz and Jehoiakim exceeded in wickedneſſe, and their judgments were anſwerable, they were chain'd, carryed into ſtrange lands, put into ſtrong holds. Abimelech murther'd 70. of his brethren, that he might get to the Throne: but a woman caſt a piece of a milſtone upon his head, brake his skull, and manifeſted the juſt hand of God upon him, Judg. 9.5.53.56. Jezebel and Ahab were eminently wicked, and Gods hand was upon them both, in an eminent manner, 1 K. 22. 2 K. 9.

Richard the 3d. obtained the Crown by the murther of his Nephews: and having tyranniz'd two years, 2 moneths, and one day, he was ſlain in a Battle at Boſworth Field, his naked body was laid upon an horſe like a hogg or calf, his head, arms hanging on the one ſide, & his legs on the other; and being all beſprinkled with mire and blood; he was brought into Leiceſter, Speed.where for two dayes he lay naked and unburyed; after, his body was buryed, but without ſolemnity, and the ſtone cheſt wherein his body lay is ſince made a drinking trough for horſes at a common Inne.

9. God takes away wicked and tyrannicall Princes, that it may be well with his people, that Sion may have the benefit of it. Jehoiakim was taken, chain'd, caryed to Babylon, put in ſtrong holds, and why? that his voyce ſhould no more be heard upon the mountains of Iſrael. That the people of God might not be terrified with his roarings, nor torn with his teeth, but might enjoy freedom & ſafety. It's a greas mercy when Lyons are not in a land, nor other hurtfull wild beaſts; where ſuch are, there is no dwelling or ſleeping in ſafety; but God for the good of his, deſtroys or drives out the wild beaſts. Ezek. 34.25. I will cauſe the evill beaſts to ceaſe out of the land, and they ſhall dwell ſafely in the wilderneſſe, and ſleep in the woods. Iſa. 35.9. No lyon ſhall be there.

In the primitive dayes were many Lyons, and they roar'd terribly upon the mountains of Iſrael; they ſcatter'd, toar, p. 604and devoured the Flocks of the Lord which were feeding upon thoſe mountaines, but the Lord hunted thoſe Lyons into pits, and tooke them away for his Flocks ſake.

Senacherib with a great Army comes up to the gates of Jeruſalem, roars upon the mountains about it, fills all with feare, but the Lord ſends a deſtroying Angel that ſlew his Armie, and cauſed that Lyon to flye, that his voyce might be heard no more upon the mountains.

VERS. 10, 11, 12, 13, 14.

Thy mother is like a vine in thy blood, planted by the waters, ſhe was fruitfull and full of branches by reaſon of many waters.

And ſhe had ſtrong rods for the Scepters of them that bear rule, and her ſtature was exalted among the thick branches, and ſhe appeared in her height with the multitude of her branches.

But ſhe was plucked up in fury: ſhee was caſt downe to the ground, and the Eaſt wind dryed up her fruit: her ſtrong rods were broken and withered, the fire conſumed them.

And now ſhee is planted in the wilderneſſe in a dry and thirſty ground.

And fire is gone out of a rod of her branches which hath devoured her fruit, ſo that ſhe hath no ſtrong rod to be a Scepter to rule: this is a lamentation, and ſhall be for a lamentation.

IN theſe Verſes is laid downe the ſecond generall part of the Chap. viz. the lamentation for Jeruſalem, or the kingdome p. 605of Judah under the parebolicall repreſentation of a Vine. We may here conſider,

1. The ſtate of this vine as it was in Jehoiaahins, and and eſpecially in Zedekiah's dayes, v. 10, 11.

2. The miſerie befell it, v. 12.14.

3. The tranſplantation of it, v. 13.

The words muſt be opened, and then the Obſervations ſhall be given in.

Thy mother.

That is, Ieruſalem, or the Kingdome of Iudah, which was the mother of Princes. Thy Mother, O Iehoiachin: he had ſpoken before to Iehoahaz and Iehoiachim as whelps of this Mother under the notion of a Lioneſſe, now hee comes to ſpeak of Iehoiachin and Zedekiah, as branches of this Mother, under the notion of a vine.

Is like a Vine.

Frequently doth the ſpirit of God reſemble Iſrael and Judah to a Vine, as Iſa. 27.2:5.2:3.14. Pſal. 80.8.14.17. Jeruſalem or the Kingdome of Judah is likened to a Vine.

1. Ob praeſtantiam, for the excellency or choiſeneſſe of it. Vines are noble, choiſe, and excellent plants; ſo this Kingdome was a noble vine, Jer. 2.21. A choiſe vine, Iſa. 5.2. And Pſal 78.67, 68. He refuſed the Tabernacle of Joſeph, and choſe not the tribe of Ephraim, but choſe the tribe of Judah.

2. Ob extenſionem, the Vine ſpreads and extends it ſelf far. Pſal. 80.9, 10, 11. The Jewiſh vine fil'd the land, and covered the hills, it extended far. This is one thing chiefly intended here; for after Iehoiakim and Iehoahaz, two roaring Lyons, which laid all waſt, were taken and carryed to Aegypt and Babylon. In the dayes of Zedekiah this Vine did flouriſh and ſpread. Ezek. 17.6. It grew and became a ſpreading vine, &c. It grew in wealth, in power, in glory.

3. Ob fertilitatem, Vines are fruitfull things, no tree, no plant like them. Pſal. 128.3. Thy wife ſhall be as a fruitfull p. 606vine. Vines are fruitfull in branches, in leaves, in cluſters. This Kingdome had Princes and Nobles, and Zedekiah diverſe ſonnes, 2 King. 25.7.

In thy blood.

Theſe words are variouſly rendred by thoſe touch or treat upon them. The Sept. is, foreign, as the flower of a pomgranate or peach. Thy mother is ruddy and comely, as the flowers of thoſe trees are; but the Heb. beares not this ſenſe.Which Jun. renders in quietate tua. Piſc. in ſilentio tuo. Forſterus, in ſimilitudine, tua, they derive the word foreign from foreign quieſcere, ſilere, ſimilem eſſe. So Pagnine, Shindler, Avenarius & Buxtorphius in verbo foreign ſo Montanus in margine. The words are foreign; if we take the word for quiet and ſilence, the ſenſe is this; the Kingdom flouriſhed and proſpered like a Vine. While Iehoiachin and Zedekinh were quiet, and did not roar and ravin as their Predeceſſors did. Vines torn, cut down in time of Warre, doe grow again and flouriſh in times of Peace. If we read the word, in thy likeneſſe, or in the likeneſſe of thee: the meaning may be, thou O Zedekiah art a King, but low and meane in compariſon of other Kings that were before, as Aſa and Iehoſhaphat, Hezekiah, and Ioſiah, and thy Mother is like unto thee. Jeruſalem and Judah flouriſh not as in former dayes, but are low and little, according to that in Ezek. 17.6. It grew and became a ſpreading vine of low ſtature. Hee ſpeaks there of Zedekiah and the Kingdome in his days.

But ſeeing the words are in our Tranſlation in thy blood, and the Originall bears it ſo, it's fit …o enquire what ſenſe the words ſo taken may beare. Thou cameſt of Kings, Princes,In ortu tuo, & in ſemine tuo Aecolampad. In ſtirpe regia. Vatab. and Nobles, they were thy Progenitors, and in production of them, Ieruſalem thy mother is like a vine in thy blood.

It's uſual by blood to note the ſtock, race, and houſe that men come of: or thy mother is like a vine in thy blood: that is in thy ſeed and iſſue; thou haſt a numerous iſſue, and this renders thy mother like a Vine, a generous Vine, bringing forth noble plants. Some think by blood is meant ſuccus, robur, and then the ſenſe may be this, thy mother is like a vine upheld by thy influence and ſtrength. Thou and thy ſons ſupport this feeble Kingdome.

p. 607Planted by the waters.

In hot Countries they were carefull to plant their trees and vines where they might not want water.Hebraei in ſimulentia tua. Sanguinis enim copia vires rebur ad auget. Aecolampad. Canaan was an hilly Countrie, yet full of water. Deut. 8.7. It was a land of brooks of water, of fountains and depths that ſpring out of valleys and hills, and their Vines planted by the waters could not want moiſture, though the heate was great there. Nebuchadnezar planted Zedekiah among the poor; he carried away with Iehoiachin he Princes, Nobles, and chiefe of the Land, 2 King. 24.14. where it's ſaid, none remained ſave the pooreſt ſort, and thoſe were the waters this Vine was planted amongſt and by, Chap. 17.5.8. They are cal'd great waters, and here many waters.

Shee was fruitfull.

After the great waſt, ſpoile, made in the Pallaces, Cities, and land by the tyrannie of thoſe two Lyons Iehoahaz and Iehoikim. This metaphorical Vine did flouriſh and become fruitfull. In the 17. Chap. verſ. 8. it's ſaid, it was planted in a good ſoile, and by great waters, that it might bring forth branches, that it might beare fruit: and here it's ſaid, ſhe was fruitfull and full of branches: She brought forth ſuch as had been caryed away; thoſe branches were pluckt off, grew again. Smiths, Craftſ-men, Soldiers, mighty men of valour, Nobles, Princes, Counſellors and ſuch like: the Pallaces were frequented; the Cities re-built, the Land tilled, the Vines dreſſed.

By reaſon of many waters.

By waters here we may well underſtand the mercies and bleſſings of God upon this Kingdom; for as God himſelfe is a fountaine of living waters, Jer. 2.13. ſo his bleſſings, mercies are cal'd waters, Iſa. 27.3. Speaking of his Vineyard, hee ſaith, he will water it every moment, he wil continually bleſs it and afford it what may doe it good. Iſa. 57.11 Hoſ. 14.5. Or if wee will underſtand it of the poore Jewes who p. 608came out of the waters of Judah, Iſa. 48.1. and are cald waters, Eccl. 11.1. It was by vertue of Gods bleſſing upon their labours, God watered them; they watered the Kingdom, ſo that it became as a flouriſhing and fruitfull Vine.

Verſ. 11. And ſhee had ſtrong rodds for the Scepters of them that bare rule.

foreign Vulg. virgae ſolidae. Jun. Scipiones robuſti. Piſc. rami robuſti. Lavat. virgae fortes.Heb. is, rods of ſtrength: ſo the Sept. a rod of ſtrength. Others, ſound, ſtrong rods, boughs, or branches. It's ſaid of this Jewiſh Vine, Pſ. 80.10. that the boughs thereof were like goodly Cedars. The meaning is, there were in the Kingdome of Iſrael men of great worth and eminencie in Davids dayes. Now it had rods of ſtrength, and ſuch rods as were fit to make Scepters of.

How this ſuits with what we had in the 15. Chap. is conſiderable, where it was ſaid, that the Vine-tree yeelds not wood fit for any worke, no not to make a pinne of it to hang any veſſell thereupon. And here it's ſaid, the vine had ſtrong rods for Scepters. There he ſpeaks of the materiall Vine, here of a metaphoricall Vine: There was ſhewn Gods rejection of them, and what the Vine was in Gods accompt, here what this Vine was fit for in mans account. This Kingdome thought every ſonne of Zedehiah, which were the rods of ſtrength, being Ex regio ſtirpe, fit & meet to ſway Scepters, rule Kingdoms, but the Lord thought not ſo.

We may by ſtrong rods underſtand not only the royall branches, but alſo the Nobles, Judges, Counſellors, and men of might, who were of uſe and great ſervice to thoſe did beare rule, and fit to be Rulers under thoſe did bear the Scepter.

Her ſtature was exalted among the thick branches.

Heb. her ſtature was lifted up above among the perplexities, contortions; that is, the thick branches. This Kingdome, though greatly batter'd and broken, yet like a Vine grew up againe to a greatneſſe and height: the people were encreaſed much, and the royall Family was exalted high. Zedekiah, though p. 609he were a wicked King, yet both he and his were magnified by the people; they were the top-branches of the Vine. In all States there be ſome more eminent then others.

And ſhee appeard in her height with the multitude of her branches.

She flouriſhed, ſpread, multiplyed, grew ſo great & high, that her height and greatneſſe appear'd to others. It was evident that God had done much for this Kingdome, &c. Thus through the multitude of her branches, and greatneſſe of her power, wealth and honour, ſhe became proud, deſpiſed others, and ſo appeared in her height. The words thus taken, correſpond with what you have in Chap. 16.15. That didſt truſt in thine owne beauty. He ſpeaks of Jeruſalem under the notion of a woman, ſhe being grown into a Kingdome, become great, rich, renowned, ſhe waxed proud, and truſted in her own beauty.

Obſerv. 1.

That States and Kingdoms broken to pieces, ruin'd in times of War and trouble, do flouriſh again in times of quiet and ſilence: When roaring lyons are taken away, and men of peaceable and quiet ſpirits ſucceed, then the Vine grows, then the land proſpers, then breaches are repair'd, then waſts are built up, &c. Tyranny, oppreſſion, wars pull down, root up, deſtroy, 2 Chron. 15.5, 6. But when there is peace and reſt, it's otherwiſe. Chap. 14.6, 7. They built and proſpered: and why? they had reſt on every ſide. In ſtorms and fights Ships ſuffer much in their ſailes, maſts, tacklings, often they are greatly broken; but when the ſtorms and fights are over, then all things are mended and made up again. So when State-ſtorms are over, all things begin to grow up again, that were broken or troden down. Peace after Warre is like Spring after a ſharp Winter, which revives, cauſeth growth and greeneſſe: yet know that States ruin'd by tyrannie of Princes, by Warres, do not ſuddenly recover themſelves, or attain to their former greatneſſe and p. 610ſplendor: though Ieruſalem became a Vine after the roaring and ſpoile of Iehoiakim, yet ſhe was a vine of a low ſtature: Thy mother is a vine in thy like neſſe. Thou art low, and thy Mother is low.

2. It's through the mercy, goodneſſe, and bleſſing of God that waſted Kingdoms do become as Vines, and flouriſh again. Thy mother is like a Vine fruitfull and full of branches by reaſon of many waters. God watered the Kingdome with bleſſings; he gave peace, he gave the poor ſtrength to labour, he rain'd upon them, and gave ſapp to the Vine, that ſhee was fruitfull. When God layes waſt his Vineyard, then he commands the clouds that thy raine no rain upon it, Iſa. 5.6. But when he cauſes it to flouriſh, then he cals forth the rain, he moiſtens the ſpirits of men of all ſorts, to contribute their help, thoughts, counſels for the good of a Kingdom, he ſtirs up the ſpirits of men to be doing for the publique, hee gives people planted by him many waters, many bleſſings. We have been rent, torn, waſted, God is beginning to make us as a Vine fruitfull and full of branches, let us take heed we abuſe not our mercies loſt God dry up the waters, and ſo we wither and utterly be laid waſt.

3. When mercies are multiplied, men are apt to abuſe them, and ſwel with the enjoyment of them; this metaphoricall Vine the Kingdom of Judah had ſtrong rods, her ſtature was exalted among the thick branches, & ſhe appeared in her height with the multitude of her branches. She grew up again to an height, greatneſſe; ſhe had a multitude of branches, variety of mercies, and theſe ſwel'd her ſo, that ſhe became proud, inſolent, and deſpiſed others. Proſperity is a dangerous thing, and hath hazarded many. Iſa. 47.6, 7. the Babylonian Kingdom was ſo rich, great, populous, plentiful, that it was cal'd the Lady of kingdoms, and ſhe her ſelf ſaid, I ſhall be a Lady for ever. She prided her ſelfe in her proſperity: ſo ſpirituall Babylon. Rev. 18.7. I ſit a Queen and am no widow, and ſhall ſee no ſorrow. Shee had abundance of bleſſings and delicacies, verſ. 3. but ſhe glorified her ſelfe, not the Lord. When Amaziah had ſmitten the Edomites, and proſpered in p. 611his undertakings againſt them; his heart was lifted up, and that unto boaſting, as Joaſh told him, 2 Chron. 25.19.

After Hezekiah had received many mercies, his heart was lifted up, 2 Chron. 32.23, 24, 25. Rehoboam when he was ſtrengthened in the Kingdom, forſook the law of the Lord, and all Iſrael with him, here was a ſad effect of proſperity, 2 Chron. 12.1. This people were ſeldome the better for mercies and bleſſings beſtowed upon them. Jer. 22.21. I ſpake unto thee in thy proſperity, but thou ſaidſt, I will not heare; this hath been thy manner from thy youth, that thou obeyedſt not my voyce. The Heb. is, in thy proſperities; for ſhe had many times of proſperity, and in none of them did ſhe hearken, but grew ſo wicked, that the daughters of the Philiſtims were aſhamed of her lewdneſſe, Samaria and Sodome leſſe ſinfull, Ezek. 16.27.47. She had forgotten the caution the Lord gave her in the dayes of her infancy, Deut. 8.11, 12, 13, 14. Beware that thou forget not the Lord thy God, leſt when thou art full, thy heards, flocks, ſilver, gold, and all thou haſt be multiplyed. Then thine heart be lifted up, &c.

Verſ. 12. But ſhe was plucked up in fury.

Here he ſhewes the miſerable event of this vine; it was not broken, prun'd, cut down, but plucked up. The Hebr. word ſignifies to eradicate or pluck up by the roots, foreign de arboribus proprie de aliis metaphorice.as trees and Plants are pull'd out of the earth, roots and all, and it's metaphorically applyed to other things, as Jer. 1.10. I have ſet thee over Nations and Kingdoms to roote out; that is, to propheſie the extirpation of them.

In fury.

Not in merciemercy, with a gentle hand, as ſometimes the owner or Vine-dreſſer doth, but in furie. When a Vine hath been planted in a good ſoile, watered, and long waited upon, with expectation of fruit, and yeelds nothing but leaves, ſuddenly, and in great diſpleaſure the Mr. of the Vineyard comes, lays hands upon it, puts forth all his ſtrength, and p. 612pulls it out of the earth, and ſaith, it ſhall never cumber the ground longer.

Shee was caſt downe to the ground.

Vines are weake things, and have fulcimina to ſupport and uphold them, and when they are gone they fall to the ground. The Lord would no longer uphold this Vine, this Kingdom of Judah, he would with-draw all ſupporting props it had; pull it up, and caſt it down, as a man doth a dry or barren plant; when he hath pul'd it up, he throws it away in anger. God would bring down the exalted ſtatu…e of this Vine to a low condition.

The Eaſt-wind dryed up her fruit.

foreign. Sept.Of this Eaſt-wind was ſpoken, Chap. 17.10. Eaſt-winds are very prejudiciall to Corn, Fruit & Plants, eſpecially to Vines: when Eaſt-winds blow much upon them, they are barren, and often dryed up. Theſe winds are venti urentes, ſcorching and conſuming; therefore great afflictions are cal'd Eaſt winds, Iſa. 27.8. This Eaſtern wind was Nebuchadnezar with his Forces, Habakkuk mentions him and his Army under this notion of an Eaſtern wind. Chap. 1.9. They ſhall come all for violence, their faces ſhall ſuppe up as the Eaſt wind. This wind hath a ſucking vertue in it; the water, the moiſture of the earth, the juyce of trees and plants are ſupped up by it, ſo that it leaves things dry and withered: ſo ſhould the Chaldeans ſuck up and devour all the pleaſ…nt things of this Kingdom, all the fruit of this Vine from the higheſt branch to the loweſt.

Her ſtrong rods were broken and withered.

Montanus reads the words thus, they are broken and withered, and leaves the other words to be joyned with what followes, thus, the rod of her ſtrength the fire hath conſumed it; and ſo Lavater. But others read the words as you have them: and which way ſoever you read them, there is no conſiderable difference therein. The Hebr. is in the ſingular number, p. 613which frequently in the holy language is put for the plural. The rods of ſtrength on this Vine were not only Zedekiah's ſonnes, but all the principall young men who were full of blood and ſpirits, as the chiefe branches in a Vine are full of juice. Yea all that had places of power and truſt, and were ſupporting, ſtrength to this Vine, did Nebuchadnezar by his Forces pluck away, breake in pieces, and made to wither. Break off the ſtrongeſt part of a Vine, the ſtrongeſt rod upon it, and throw it aſide, it quickly dryes up: ſo theſe being pul'd from their places, ſtript of their wealth … power, withered.

The fire conſumed them.

When the branches, the ſtrong rods of a Vine are plucked off and withered, they are fit for the fire, and that conſumes them; theſe ſtrong rods and branches the fire conſum'd. This fire was the fire of Gods wrath; the coales which the man cloath'd in linnen ſcattered over the City, Chap. 10.2. Jeruſalem with all the pretious and pleaſant things in it was burnt with fire, 2 King. 25.9. By the Babyloniſh Army the Walls were broken down, the Land laid waſt, and all conſiderable things and perſons carryed away. Thus was this Jewiſh Vine which had been planted by Gods hand in a good ground, plucked up again by him in fury.

Verſ. 13. And now ſhee is planted in the Wilderneſſe.

This Wilderneſſe was Babylon, which was a fruitfull, pleaſant, and well watered Country: the Citie and Land were the glory of Kingdoms, Iſa. 13.19. It had variety of Rivers, Pſal. 137.1. By the rivers of Babylon there wee ſate downe. Some write of it, that it yeelds 200. yea in the fertileſt parts of it 300. fold increaſe:The Author of the manners and cuſtomes of all Nations. That it abounds with Dates, whereof they make honey and wine. Now if this were the nature of the Countrie, how is it here cal'd a wilderneſſe? It's ſo cal'd not in reſpect of it ſelfe, but in reference to the Jewes, who being Captives therein, were as in a Wilderneſſe.

p. 614In a Wilderneſſe.

1. A man is deſtitute of all comforts.

2. Expoſed to many dangers.

So were the Jewes in Babylon.

1. They were deſtitute of comforts, they came naked into Babylon, where they were amongſt a people of a barbarous and unknown tongue, that knew nothing of God, there they had no form of a Church or State; they had no alimentum…tale, but were as drye bones, Ezek. 37.11. There they were Captives: Babylon was a priſon unto them, and Priſons of what kind ſoever are not pleaſing. Priſoners endure much hunger and thirſt, and doubtleſſe ſo did the Jewes in Babylon. Though there were plenty, yet they had little enough, and therefore it was a drye and thirſty land to them.

2. They were expoſed to many dangers, being amongſt them that mock'd and hated them. The Babylonians were bitter and haſtly, terrible and dreadfull, Habak. 1.6, 7. They were like wild beaſts in the Wilderneſſe, and ſought, upon all occaſions to make a prey of the poor captiv'd Jews. They got the three Children into the fiery Furnace, Daniel into the Lyons Den, and Haman attempted the totall ruine of them.

Shee is planted.

Before in the 12. verſ. it's ſaid, the fire conſumed them: what is conſumed in the fire is burnt to aſhes, and how then can that be planted? Hee doth not ſay the whole Vine was burnt, but her ſtrong rods were broken off and burnt; ſome were burnt and conſumed by Famine, ſome by the Plague, ſome by the Sword. 2 Chron. 36.17. The King of the Chaldees ſlew their young men with the ſword, but they that eſcaped the ſword he carryed away to Babylon, where they were ſervants to him and his ſonnes, verſ. 20.

If it ſhould be granted that the whole Vine was dryed up, withered and burnt to aſhes, yet theſe words may beare a p. 615good and ſound ſenſe, viz. Thus they may be underſtood of Jehoiachin and thoſe that were with him in Babylon at that time when they were ſpoken; for the words run in the preſent tenſe, ſhee is planted, not ſhee ſhall be planted; for Zedekiah and thoſe eſcaped the ſword were carryed after this Prophecy to Babylon.

Verſ. 14. And fire is gone out of a rod of her branches.

What this rod was, and the fire that went out of it, is fit to enquire. I will not ſay that Iſhmael was the rod, and the fire went out of it; the deſtruction of Gedaliah, whom the King of Babylon had left Governour over the Land, and this Iſhmael flew, 2 King. 25.25. Jer. 41.1, 2, 3. with many others. But rather conceive Zedekiah to be this rod, who being of the Royall familie, was a principall rod of this Vine, and the fire which went out of this rod was his rebellion againſt the King of Babylon, who had ſet him up upon the Throne of Judah; for this act of his ſtir'd up Nebuchadnezar to come and lay all waſt, 2 King. 24.20: Chap. 25.1, 2, 3. to the 11. 2 Chron. 36.13.17. Jer. 52.3, 4. So that Zedekiah was ignis & cauſa excidij, he did that which brought fire and deſtruction upon this Vine.

Which hath devoured her fruit.

The fire cauſed by him did devour the young men; maidens, old men, the veſſels of the Sanctuary, the treaſure of the Lords houſe, and the treaſure of the King and Princes, 2 Chron. 36.17, 18, 19.

So that ſhee hath no ſtrong rod to be a Scepter to rule.

The meaning is, that this Vine was ſo ruin'd, that there was none left to beare rule. Zedekiah's ſons were ſlain, and the Princes of Judah, Jer. 52.10. Yet not all, for it's ſaid, 2 King. 25.25. That Iſhmael was of the ſeed Royall, or of the Kingdome: And Jer. 41.1. That the Princes of the King, even p. 616tenne men. That is, thoſe Princes of Nobles who had eſcaped, joyned with Iſhmael in the murthering of Gedaliah; but theſe and others which had ſome ſmall power were glad to flye, ſome to the Ammonites, ſome to Aegypt for feare, as appears in that 4. of Jer. and 2 King. 25:26. None of them were able to raiſe up the Kingdome again, now the Kingly power was taken from them, and expir'd in Zedekiah. His daughters were left in the cuſtodie of Gedaliah; but it was not for women to ſit upon the Throne of Judah. The Kings and Kingdom of Judah were ſwallowed up in the Babyloniſh Captivity; for after they had no Kings, but Governors, Haggai 2.21. And Paul called their State not a Kingdome, but the Common-wealth of Iſrael, Epheſ. 2.12. So that in this ſenſe alſo, ſhe was planted in a wilderneſſe in a dry and thirſty land: She had not vertue, power, ſtrength, to bring forth any rods for Kingly government.

The Scepter ſeemed now to be departed from Judah, there being no ſtrong rod to be a Scepter to rule: Now there was no King in Iſrael, nor any more to be. True, it ſeemed ſo, but it was not ſo; for though Zedekiah and his ſeed were cut off, yet the Lord had an eye to his promiſe, remembred the Covenant with David, Pſal. 89.34, 35, 36. and ſhewed his faithfulneſſe, for he thought upon Jehoiachin or Jechonias, from whom as a dry root ſprouted Salathiel and Zorobabel, who brought them out of Babylon, and was Ruler over this people, and ſo in him, his, and the High Prieſts after him, was the power of the Scepter continued till Chriſt came.

The promiſe was not that there ſhould be Kings alwayes of the Tribe of Judah, but that ruling power ſhould be in that Tribe of one kind or other, which was made good.

This is a lamentation, and ſhall be for a lamentation.

This Propheſie is matter of mourning to me at preſent, to heare and ſpeak of ſuch ſad things comming upon Judah and Jeruſalem is a lamentation, and when they ſhall be accompliſhed p. 617they will be for a lamentation, to poſterity they wil lament for the Princes of Iſrael, for Jeruſalem, for the Temple, and for this Vine plucked up by the roots.

Obſer. 1.

God layes waſt, deſtroyes flouriſhing and potent Kingdoms when they provoke him by their ſinfull and grievous courſes. This Kingdome of Judah did flouriſh like a Vine, had many branches, ſtrong rods, much wealth and power, but it treſpaſſed grievouſly, Ezek. 14.13. and here God plucks it up in furie, he ſpares neither branches, bodie, nor roots. The quiet, happineſſe, and flouriſhing condition of earthly Kingdoms is not perpetuall, God hath wayes to weaken them, to ruine and root them up: by the Aegyptians he lopped this Vine, and by the Babylonians he pul'd it up, ſee 2 King. 25.11. Jer. 52.15. God had threatned oft before to pluck up and root them out, if they provoked him by their diſobedience, Deut. 28.25.48.63. 1 King. 14.15. 2 Chr. 7.20. I will pluck them up by the roots out of the land which I have given them. I will pluck up even this whole land, Jer. 45.4. God made good his word, he pluckt them up; though the houſe of Iſrael had been his Vineyard, and the men of Judah his pleaſant plant. Iſa. 5.7. If Nations would flouriſh like Vines, and continue in a flouriſhing condition, they muſt not provoke the Lord to fury, but bring forth fruit anſwerable to mercies given in, anſwerable to the ſoile they are planted in, the waters they are planted by, the digging, dunging, pruning, hedging, and ſhining upon they have had; if not, but bring forth ſowr grapes, Injuſtice, Oppreſſion, Prophaneſſe, heare what is ſaid, Pſal. 107.34. He turns a fruitfull land into barrenneſſe for the wickedneſſe of them thot dwell therein, yea he drives out Princes for their wickedneſſe. Ezek. 31.11. And men cannot be eſtabliſhed thereby. Prov. 12.4. It's righteouſneſſe exalts a nation. Prov. 14.34. But ſinne is a reproach to any people. And though they may proſper a while, be like Vines, yet God plucks them up at laſt, and that in fury.

p. 6182. When God is in his fury, yet he ſhewes ſome mercy: Although he pluck'd up this Vine, threw her down to the ground, dryed up her fruit by an Eaſt-wind, brake of her ſtrong rods, conſumed them in the fire, yet ſomething of this Vine he ſpared and planted in the Wilderneſſe, the body and ſome branches of it were carryed to Babylon, and ſet there, which was merciemercy. God might have burnt them all in his fury and fire of his indignation: but in wrath he remembers merciemercy. Though hee let out much wrath, much fury, yet he lets out ſome merciemercy. When Pharaoh pillaged this Vine, pluck'd off the principall branch, yet ſome mercy was ſhewn, Jehoiakim was planted in his room: when Nebuchadnezar took him away, Jehoiachin was ſet up, which was merciemercy; and when both Jehoiachin and Zedekiah were pluck'd away, yet here was merciemercy, ſome were planted in Babylon. The Lord let not out all his wrath at any time againſt them, but as Iſaiah ſaith, he left them a remnant, and made them not as Sodome and Gomorrha, Chap. 1.9. Gods wrath and fury have appeared towards our Engliſh Vine; and though hee have pluck'd up many branches and rods of ſtrength, yet hath hee not pluck'd us up in wrath and fury, hee hath ſhewn us rich, great, extraordinary merciemercy, let us bring forth better fruit henceforward, leſt he put forth his hand and pluck us up by the roots.

3 Thoſe are planted amongſt wicked and ungodly people, they are in no better condition then men in a Wilderneſſe: What though the place be pleaſant, well watered, fruitfull, and abounding with outward bleſſ ngs, yet it's no better then a Wilderneſſe to them have liv'd in Canaan.

When theſe Jewes were planted in Babylon, which was a Garden, a Land of Rivers, of delightfull things, it was locus incultus unto them, like an Heath and Wilderneſſe, things were not ſutable to their ſpirits, they were deſtitute of true Comforts, they had no Temple, no Sacrifice; they were expos'd to great and many dangers, and liv'd amongſt wilde Beaſte: Canaan was the land of the living. There the living God did manifeſt himſelfe, there were p. 619the living Oracles, the living waters, and the living people, all Lands elſe were Heaths and Wilderneſſes; they had dead and dumb gods, dead worſhip, dead waters, and were full of dead and dry bones. Such was Babylon, affording no ſpirituall and living ſap to nouriſh this Vine. The Jewes could not ſing the Lords ſong there, Pſal. 137.4.

When people plant themſelves among wicked and prophane ones, they plant themſelves in Babylon, in a Wilderneſſe.

4. When men are planted in a good ſoile, and bring not forth good fruit, it's juſt with God to remove them from the meanes they enjoy.

This Vine was planted in a good ſoile, Ezek. 17.8. By many waters, Verſ. 10. of this Chapter: but ſhee brought not forth good fruit, therefore God pluckt her up, depriv'd her of thoſe mercies and meanes ſhe formerly enjoyed, and planted her in a dry and thirſty land. Deut. 28.47, 48. Becauſe thou ſervedſt not the Lord with joyfulneſſe and gladneſſe of heart for the abundance of all things. Therefore ſhalt thou ſerve thine Enemies which the Lord ſhall ſend againſt thee, in hunger, in thirſt, in nakedneſſe, and in want of all things.

This it may be they had forgotten, being given out in Moſes dayes; but Jeremie oft minded them of it who lived amongſt them, even when they were removed, ſee Chap. 15.4:29.18:34.17. God had brought this Vine formerly out of Aegypt, and planted it in Canaan, where it tooke deepe roote, Pſal. 80.8, 9. For it enjoyed many mercies: but becauſe it degenerated, and was like the plant of a ſtrange Vine unto God, Jer. 2.21. Therefore hee remov'd it from the pleaſant land to the Wilderneſſe, hee carryed it out of his Orchard or Garden, and ſet it in the Forreſt.

5. The waſting and ruine of Kingdoms is from themſelves: The cauſe is intrinſicall; A fire is gone out of a p. 620rod of her branches, which hath devoured her fruit.

It was not Nebuchadnezar, but Zedekiah that kindled the fire; hee was a rodde of this Vines branches, hee did the miſchiefe by his rebellion, hee brought the Eaſtern wind which dryed up the fruit of this Vine, broke off her ſtrong roddes, and burnt them in the fire. Jehoiachim was a rodde of this Vines branches, hee likewiſe rebel'd, 2 King. 24.1. And ſo fire came out of this rod to deſtroy the Vine; for preſently bands of Chaldees, bands of Syrians, bands of Moabites, and bands of the children of Ammon came againſt Judah to deſtroy it, verſ. 2.

Manaſſes was a rod of this Vine, and out of him went fire to waſt it, hee pluck'd off, and conſumed many branches of it, 2 King. 21.16. And hee cauſed the Lord to bring in the Captains of the Hoſt of the King of Aſſyria to ſpoile it more, 2 Chron. 33.11. Yea his ſinnes had the greateſt influence into the conſumption of this Vine, Jerem. 15.4. 2 King. 24.3.

The deſolation of Kingdomes uſually have beene by their own Kings and Rulers, by thoſe they have brought forth and ſet up. Their follies, cruelties, treacheries, have fir'd and conſum'd their Kingdomes. It was Hoſhea's conſpiracy that ruin'd the Kingdome of Iſrael, 2 King. 17.4, 5, 6.

6. When a lawfull form of Government is abuſed by Governours growing Tyrannicall and unfaithfull: God may ſet by, yea deſtroy ſuch Governors and their Poſterity, and change the government. Fire hath gone out of a rodd of her branches, which hath devoured her fruit, ſo that ſhee hath no ſtrong rodd to be a Scepter to rule.

Zedekiah was Tyrannicall and Perfidious, and here GOD excludes him and his Familie from all Kingly power and ruling, and changed the government.

The LORD is not tyed to any men, any familie, any way of government; but whom hee pleaſe he may p. 621pull downe, and what form of government he will, hee may ſet up.

Hee bringeth Princes to nothing, hee makes Judges of the earth as vanity.

Yea, they ſhall not be planted, yea, they ſhall not be ſown, yea, their ſtock ſhall not take roote in the earth: and he ſhall alſo blow upon them, and they ſhall wither, and the whirle-winde ſhall take them away as ſtubble, Iſa. 40.23, 24.