One Hundred Select Sermons, Old Testament · Sermon 48
SERMON XLVIII.
EZEK. 21.2, 3.
Son of man, ſet thy face toward Jeruſalem, and drop thy word toward the holy places, and prophecy againſt the land of Iſrael,
And ſay to the land of Iſrael, Thus ſaith the Lord, Behold, I am againſt thee, and will draw forth my ſword out of his ſheath, and will cut off from thee the righteous and the wicked.
Theſe times in which we now live, are times of War, and rumors of War, which does abound and prevail in them: in which reſpect, a Text of War will not be unfit, or unſuitable to us. Eſpecially of ſuch a War, which, if it be duly and rightly conſidered, is the cauſe and occaſion of all other Wars beſides; which is that of God himſelf, the Lord of Hosts, with the Sons of men: And this is that which we have propounded unto us here in this Scripture; God's controverſy with the people of Iſrael, and the publiſhing and declaring of it to them by the Prophet Ezekiel; who in theſe two Verſes which I have read, is first of all qualified and prepared for the delivery of ſuch a meſsage as this, and then has the meſsage it ſelf committed unto him, to be publiſhed by him. The firſt, in the ſecond Verſe; and the ſecond, in the third of this Chapter.
Our buſineſs at this preſent time, will be only with the first: The Prophet Ezekiel's preparation to his Emhaſſage, in this ſecond Verſe which I have now read; Son of man, &c.
IN this preſent Verſe before us, we have two General Parts conſiderable of us: Firſt, the Prophet's Compellation, or Title which is given unto him. Secondly, the Prophet's Injunction, or Command, which is laid upon him. His Compellation, that ye have in theſe words; Son of man. His Injunction, that ye have in theſe; Set thy face, &c.
We begin in order with the Firſt, viz. His Compellation; Son of man. There are but two perſons in Scripture, which have eminently this name put upon them, of the Son of man: The one is, our Bleſſed Saviour, in the new Teſtament; and the other is, this Prophet Ezekiel here in the old. For our Saviour, it is the name put upon him in ſundry places; I ſhall not need to inſtance in any particulars, they are ſo frequent in every page of the Goſpel: and it was not without very good reaſon; namely, as hereby to diſcover the truth of his humanity to us; that amongſt thoſe many miracles, and wonderful works which were wrought by him, from whence he did appear to be God, he might have ſomewhat alſo faſten'd upon him, declaring him likewiſe to be man. Beſides, as ſuitable to his preſent ſtate of abaſement, and humiliation, and future paſſion; that he might be looked upon according to that view wherein he tender'd himſelf to the world; and that thoſe which were about him, might be prepared for what ſhould happen unto him, he thought it fitting thus to be call'd: In the mean time likewiſe, encouraging them, upon theſe terms, to cloſe with him, as who having taken their nature upon him, was not now aſham'd to call them Brethren. This, for our Bleſſed Saviour.
But now, as for the Prophet Ezekiel, why this name ſhould be put upon him, this is a thing further conſiderable: eſpecially, why upon him rather than upon any other of the Prophets beſides, as we do indeed find it to be; the Prophet Daniel only excepted: who once, and no more but once, is diſtinguiſhed by this compellation, Dan. 8.17. Ʋnderſtand, O Son of man. It is the general ſenſe of Divines, that it was for this reaſon eſpecially, namely, to humble him in the midſt of thoſe many divine viſions and revelations which he was partaker of, That, though in regard of his work and employment, he was a companion of Angels; yet, for his condition, he was numbred amongſt Men: And ſo, in that reſpect, had a double diſparagement upon him, which ſerve to abaſe him; both of mortality, and ſinfulneſs. Of mortality, Son of man, that is, one who is ſubject to death as well as others. The Prophets, and Apoſtles, and all other Miniſters of the Church; they have this treaſure in earthen veſsels. Again, of ſinfulneſs; Son of man, that is, foreign, as was ſaid of the Prophet Elias; A man ſubject to like paſſions and infirmities with other men. Look as the Apoſtle Paul, when he had been caught up into the third Heaven, and heard ſuch words, as it was not poſſible for a man to utter; he was buffeted with the meſsenger of Satan, thereby to debaſe him; and had a thorn in the fleſh ſent him, thereby to keep him from being exalted with the abundance of the revelations. Even ſo was it likewiſe here with the Prophet Ezekiel, in this his preſent employ; which, that he might conſider what he was, in the midſt of this great favour which God did now vouchſafe unto him, in being made partaker of theſe heavenly apparitions, he is qualified by this Title which is given him; Son of man.
But we may add alſo another reaſon here in this place, and in reference to the preſent occaſion, and matter in hand, for the giving of it: and that was, not only to breed in him an humble ſpirit, but likewiſe a pitiful, and compaſſionate.
The buſineſs which he was now employ'd in, and the meſſage which he was now ſent about, it was a matter of judgment, and terror; it was a threatening, and foretelling of God's wrath and indignation againſt his people. Now this, it did require ſome bowels, and tenderneſs in him, that he ſhould do it; and therefore, Son of man was a very fit and proper compellation; that ſo, being a man himſelf, he might the more commiſerate the reſt of his brethren. Remember thoſe which are in bonds, as bound with them; and thoſe that are in adverſity, as being your ſelves in the body. It is the Apoſtle's counſel to the Hebrews, Heb. 13.3. Thoſe who are themſelves in the body, have cauſe to tender others in adverſity, as being, in that reſpect, ſubject to the ſame afflictions and calamities themſelves. Therefore it is ſaid of Chriſt, that in all things it behov'd him to be made like unto his brethren, that he might be a merciful and faithful High-Prieſt in things pertaining to God, &c. And ſo Ezekiel is here admoniſh'd of his humane condition; that ſo he might, with the more tenderneſs of affection, denounce God's judgments againſt men, as himſelf was, that he might not too inſultingly triumph over them; but carry himſelf with meekneſs, and lenity towards them, as being one in the ſame nature with them. And ſo now I have done with the Firſt General Part of the Text, viz. the Prophet's Title, or Compellation; Son of man.
The Second is, the Prophet's Injunction, or Command, which is laid upon him: and that is, how to carry himſelf in the denunciations of God's judgments againſt his people. This is expreſt, and laid forth in three clauſes: Firſt, To ſet his face towards Jeruſalem. Secondly, To drop his word towards the holy places. Thirdly, To prophecy againſt the land of Iſrael. Where ye have a full and perfect enumeration of all kind of places, and conditions, and perſons, as the objects of Divine wrath and vengeance, which is threatned againſt them. Firſt, the City, expreſt in Jeruſalem. Secondly, the Church, ſignified in the holy places. Thirdly, the Country, or whole Community, implyed in the land of Iſrael. Here's God's judgments extended to all ſorts and ranks of men: To the Civil State, to the Eccleſiastical, and to the Popular. To Jeruſalem, where the Princes were: To the Holy places, where the Prieſts were: To the land of Iſrael, where were moſt of the people.
We'll begin with the Civil. The Lord's voice cryeth to the City; as it is, Mic. 6.9. So here, Set thy face againſt Jeruſalem. Jeruſalem, it was the Metropolis, or chief City in the whole Nation; and the Lord directs the Prophet firſt of all to begin with that, in his threatnings of judgment, and to ſet his face againſt it. There's two things which we will here take notice of: Firſt, the place which is threaten'd; and that is, Jeruſalem. Secondly, the geſture, or manner of threatning of it; and that is, by ſetting of his face againſt it.
For the Firſt; The place threaten'd, it is Jeruſalem; which (as I ſaid) was the Mother-City in the Land, the habitation and reſidence of the Princes and Governors of the Nation. This is that which God begins withal in the denunciation of his judgments againſt his people here in this place. And this, it carries in it God's anger and indignation againſt great ones; the Nobles, and Princes, and Judges, and Magiſtrates of the Land: Thoſe which were of any eminency amongſt them, whether for Birth, or Place, or Authority, or Power, or Wealth, or any other ſuch advantage; theſe ſinning, and tranſgreſſing againſt the Lord, were not without their correction; nay, God thinks fitting to take aim at them firſt of all: Set thy face againſt Jeruſalem. It is that which we may obſerve, and take notice of in in many other places beſides; how God has ſet himſelf ſtill againſt the City, and in particular, this City of Jeruſalem, the prime and chief City of all. Thus, Iſa. 1.21. How is the faithful City become an Harlot? &c. Therefore, in ver. 25. I will turn mine hand upon thee, and purely purge, &c. So Lam. 1.7, &c. through the whole Book. How doth the City ſit ſolitary, that was full of people? how is ſhe, &c? And we know Chriſt wept over Jeruſalem, for the deſolation which ſhould come upon it, Luke 19.42, 43. If thou hadſt, &c. Still Jeruſalem, and ſo other Cities with it, have been a great mark for the arrows of God to be ſhot againſt it.
Now there is a very good account which may be given of this diſpenſation: Firſt, becauſe ſuch places as theſe are, do abound with greater mercies, and ſo opportunities of doing good: therefore they rebelling againſt the Lord, and provoking him, do become more obnoxious. The chief and principal City, it is the ſtore-houſe of all the riches of the Land; it has the confluence of all kind of bleſſings faſtened upon it. And whenever God comes once to reckon, there are none which are more liable to judgment, than thoſe which are greateſt ſharers in mercy.
Secondly; Becauſe the ſins of theſe are more exemplary, and ſcandalous. The more eminent any are in place, the more notorious are their miſcarriages: every one looks upon them as ſo many patterns to all the reſt. Thus is it with Towns-Corporate, and Cities; they are places of note, and eminency, which do more eaſily convey wickedneſs into other places of the Land beſides.
Thirdly; They are populous places, and they are ſuch places wherein the flower and glory of the whole Land is gathered together. The ſtrength, and riches, and ſtate of any Nation, are in their chief Cities. Now therefore, when God has a mind to ſtain the pride of all glory, he does eſpecially aim at theſe.
What's the uſe of all this, but a good warning therefore to our ſelves here in this place; that we take notice of God's method here before us, in beginning with Jeruſalem. It is a ſeaſonable Item to London, and the inhabitants hereof: for we cannot plead more at God's hands, than that City could do; and if God dealt ſo with it, how may we expect he ſhould in like manner deal with us? Eſpecially conſidering that we have as great abominations amongſt us, as were in her: nay, we juſtify them by our exceeding, and going beyond them in ſin: In pride, luxury, uncleanneſs, cozenage, oppreſſion, contempt of the Ordinances; what not? And amongſt the reſt, our little profiting either by the mercies of God on the one hand, or by the judgments of God on the other: yea, our improving and advancing in ſin ſo much the rather; that the more God ſtrikes and afflicts us, the more we offend, and provoke him, as if we would contend with him, and ſee who ſhould be weary ſooneſt; either he of ſmiting, or we of ſinning. And ſo much for that, viz. the place threaten'd; and that is, Jeruſalem, the chief and prime City.
Secondly; Here's the Prophet's gesture, which he is required to uſe to it: And that is, to ſet his face towards it. Set thy face towards Jeruſalem. The ſetting of the face in Scripture, does carry a different notion in it.
Firſt of all, it is a note of attention. Thus it was in the Prophet Eliſha; when he ſetled his countenance upon Hazael, to conſider the miſchief which he would do to the people of Iſrael: 2 King. 8.11. It is ſaid, he look'd ſtedfaſtly upon him, till he was aſhamed. He would look him, as it were, out of that wickedneſs which was in him. Thus now Ezekiel towards Jeruſalem: God would have him to ſet his face upon it, by way of ſerious conſideration; to take notice of the manifold corruptions and abominations which were in it. And thus now is it the concernment of other Prophets and Miniſters beſides, in like manner to do: not to ſhoot their arrows at random, or at rovers, raſhly, and unadviſedly, they care not how; but as being thoroughly apprehenſive of the guilt of the perſons themſelves they deal withal. As thoſe which will ſhoot at a mark, they will take aim before they begin: Even ſo it ſhould be with us here; we muſt ſhoot our reproofs, and threatenings, and comminations with due advice, and diſcretion; and, for this purpoſe, mark and obſerve what we do. That's the firſt thing in it, as it is a note of attention.
Secondly; It is a note of compaſſion, and commiſeration: So we alſo find it ſometimes in Scripture. As our Bleſſed Saviour, Luke 19.41. When he foretold the deſtruction of this City, the City of Jeruſalem, it is ſaid, he beheld it, and wept over it. This was another thing alſo agreeable to the Prophet Ezekiel in this Text; who, that he might denounce God's judgments againſt it with ſo much the more tenderneſs of affection, is required here to ſet his face towards it. There's nothing does more become an Herauld of judgment than this does; a bleeding and compaſſionate ſpirit: not as delighting in any one's deſtruction, but rather as grieving, and mourning or them, and lamenting over them. That's the ſecond emphaſis in this expreſſion.
Thirdly; It is a note of diſpleaſure, and indignation: So it is uſed alſo ſometimes in Scripture; Thus, Jer. 21.10. I have ſet my face againſt this City for evil, and not for good. So Ezek. 25.2. Set thy face againſt the Ammonites. And Ezek. 28.21. Set thy face againſt Zidon, and prophecy againſt it. And Ezek. 29.2. Set thy face againſt Pharaoh, &c. So here now, Set thy face towards Jeruſalem; that is, as expreſſing thy diſpleaſure and diſtaſte againſt it. This is another thing which does alſo very well become thoſe which are Miniſters, to teſtify againſt ſin in their very countenance, where they ſee any thing which is unworthy, or unfitting to be done by any, even to diſcountenance it, and frown upon it, and diſcourage it all that may be. This is that which is here commanded Ezekiel. And ſo much may be ſpoken of the firſt clauſe, of judgment; which is here ſpecified to be denounced, namely, in reference to the City. Set thy face towards Jeruſalem; the State Civil.
The Second is, in reference to the Church, or State Eccleſiaſtical: And drop thy word towards the holy places. This, it reſpects the Temple, which is expreſt by the plural number, in regard of the chief and principal parts of it. Here's God's judgment denounced againſt this; the Lord's Sanctuary. Now this (as well as the former) has two things conſiderable in it: The place which is aim'd at, and that is, the place of holineſs; the Temple, and houſe of God. Secondly, the carriage which is required of the Prophet towards it, and that is, to drop his word upon it; and drop towards the holy places.
For the firſt; the place; it is the Church, and houſe of God. Here's God's vengeance threaten'd againſt that, as to the deſtruction of it. This is worſe than the former; by how much ſpirituals are better than temporals, and any prejudice to our ſouls, worſe than to our outward eſtates: yet this is that which God here threatens by his Prophet Ezekiel, when he will have him to proclaim againſt the Sanctuary. It is a judgment in ſpirituals. The Sanctuary here in this Text, muſt be taken in the full extent and latitude of it; and then it does imply three things in it, which are here threaten'd. Firſt, the place. Secondly, the perſons. Thirdly, the performances. The place, that was the Temple. The perſons, they were the Prieſts and Miniſters in it. The performances, they were the Ordinances. All theſe have their ſeveral judgment and puniſhment denounced againſt them, in this dropping upon the holy places.
Firſt; Here's a threatening of the place, the Temple it ſelf; which was afterwards verified, and made good, in the deſtruction and rendition of that: Not one ſtone left upon another, as our Saviour likewiſe ſpeaks of it. God threatens to take away that viſible token of his preſence from amongſt them, which was one ſtep of this puniſhment.
Secondly; Here's a threatening of the perſons, the Prieſts and Miniſters: there's an heavy judgment belonging to them; ſoraſmuch as they had corrupted themſelves, and others with them. It is a judgment upon the Church of God; when God's wrath is any thing poured upon thoſe which are Miniſters about it, and employed in the ſervices of it. The Temple and Sanctuary ſuffer in this diſpenſation. As to inſtance in ſome particulars.
Firſt; In the removing of their perſons: When God ſhall once begin to do this, as in Iſa. 3.2. The Lord there threatens to take away the Prophet. This was a great judgment: when thoſe which are Watchmen, and ſhould give warning of the dangers which are approaching, are taken from any people; this is a great evil to them. As Pſal. 74.9. We ſee not our ſigns, there is no more any Prophet; neither is there among us any that knoweth how long. It is that which God has done very lately amongſt our ſelves: many Miniſters, in divers places of the Land, have been taken away; which certainly is a very ſad affliction, if it be thoroughly conſider'd; and which has more evil attending it than it ſelf.
Secondly, the taking off their hearts and affections; that's another thing. A diſcouraging of them in their ſpirits, that's, in effect, as bad as the other, and (in ſome reſpects) worſe, if it be duly laid to heart: when they ſhall not have that freedom, and cheerfulneſs, and alacrity in their work and employment, as formerly they have had.
Thirdly, the reſtraining of their Gifts, or the exerciſe and improvement of them. As Acts 16.7. The Spirit ſuffered them not. Theſe, and the like, are a judgment upon the Sanctuary, in reſpect of the perſons; the Prophets, the Prieſts, and Miniſters.
In the third place, in reference to the performances; The Ordinances, and Miniſterial diſpenſations. God drops upon the Sanctuary, when he threatens to ſuſpend theſe, as oftentimes he does: when he ſends a famine of his word; as he ſpeaks in Amos, chap. 8. ver. 11. I will ſend a famine of hearing of the words of the Lord: This is a very great evil, and none like it; and it is that which the Lord is ſometimes provoked unto. Eſpecially, when his Ordinances are neglected, and laid aſide; when there's no heed or regard unto them: in ſuch caſes as theſe, does God remove them, and otherwiſe beſtow them: neither is there any thing here which ſhall ſtand in the way of his judgments.
It might ſeem a ſtrange kind of buſineſs, that God's wrath ſhould be upon the holy places, of all other places beſides: For what ſhould exempt from judgment, if holineſs could not? nay, but even this will not ſuffice, or ſerve the turn, where ſin once gets into them. It is not holineſs of profeſſion, which is able to make amends for unholineſs of converſation. Theſe holy places are called ſo, in regard of their dedication, the uſe which they were at firſt appointed and ordained unto; but now being employed to another purpoſe, we ſee here what's their deſtiny; which is, even to be deſtroyed. When Bethel ſhall once be turned into Beth-aven, the houſe of God into the houſe of ſin, and vanity, there can nothing elſe now be expected, but miſery, and ruine, and deſtruction attending thereupon: nay, here rather than any-where elſe.
Let this be the uſe then which we make of this obſervation; not to truſt, and reſt our ſelves in ſuch refuges as theſe are: not in the ſtrength of our Walls, or our Towers, or warlike preparations; ſor God ſ…ts his face againſt Jeruſalem, which was a great and fenced City, even the City of the Great King, as it is ſometimes cal…ed. No, nor yet to truſt in our Temples, that is to ſay, in our profeſſion of Religion: To cry, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord, are we; as they did in Jer. 7.4. For ſee here how God's wrath's upon the Sanctuary, and the holy places: It will be no booty to us, to keep us from the judgments of the Lord, that we have the Ordinances in ſuch plenty amongſt us: nay, it will rather be an advancement, and an aggravation of God's judgments upon us. Foraſmuch as having better opportunities, we have improved no better under them, nor proved no better by them; but rather have been the worſe for them.
Therefore, in Ezek. 9.6. When the deſtroyer is ſent to Jeruſalem, he is bid to begin at the Sanctuary, there to take the riſe of judgment. And, 1 Pet. 4.17. Judgment begins at the houſe of God. And Amos 3.2. You only have I known of all the families of the earth; therefore will I puniſh you for your iniquities. And ſo much of the firſt particular, to wit, the place it ſelf: The Sanctuary, the Temple, or Holy Places: not the High places, but the Holy places.
The Second is, the carriage and proceeding towards it, and that is, expreſt here by dropping: And drop thy word toward, &c. I have ſpoken lately of the dropping of the mountains with new wine, out of another place of Scripture, in Joel. This before us, is not much unlike it here in this place; of the dropping of the Prophets, which is a moſt emphatical expreſſion, and very ſignificant. It carries theſe following Emphaſes in it.
Firſt, a leiſurable proceeding; one thing after another, in a ſucceſſion. The judgments of God, they are not to be denounced all at once; that were enough to aſtoniſh men, and wholly overwhelm them: no, but by ſteps, and degrees. They muſt firſt be acquainted with leſſer judgments, and then afterwards with greater. As here in the very Text it ſelf; the Lord drops one thing after another. Firſt, he begins with the City, and then he proceeds to the Sanctuary; and after that, to the whole land of Iſrael. He conveys his words in droppings. Thus ſhould it be alſo with us. And our Bleſſed Saviour told his Diſciples, there were ſome things which he did not tell them of as yet, becauſe they were not able to bear them. And ſo St. Paul tells the Corinthians, and the Hebrews, that they were but babes in Chriſt, and ſo not fit for ſome kind of Doctrines to be taught them, and adminiſtred unto them. It is a great part of wiſdom in a Teacher, to have a regard to the capacity of the perſons whom he deals withal, that ſo he may the better inſtil good principles into them.
Secondly, a gentle proceeding, not boyſterouſly, with over much rigour; but mildly, and with the ſpirit of meekneſs: That's another thing in dropping. Drops, they are but moderate diſpenſations, having no fierceneſs, nor vehemency with them. So likewiſe ſhould be our words in the Miniſtry: though with zeal, yet likewiſe with moderation, and in the bowels of Chriſt. We ſhould ſpeak even of terrible things, with mollified, and qualified expreſſions; and cover our Pills, as it were, with Gold, as Phyſicians do theirs.
Thirdly, a conſtant proceeding. Dropping, it has frequency in it; ſo ſhould it be with us here: Precept upon precept, and line upon line; as it is Iſa. 28.10. We had need again, and again, to inculcate the ſame things upon you, that ſo they may take the deeper and fuller impreſſion upon your hearts. Frequent drops, they are able to ſoften, and to make hollow even Marble it ſelf: and ſo theſe words, in like manner, upon the heart. And ſo now I have done alſo with the ſecond part of the denunciation, in reference to the Church: And drop thy word, &c.
The Third, and laſt, in reference to the Community, and whole Nation in general; in theſe words: And prophecy againſt the land of Iſrael. There's two things again likewiſe in this, as well as in the two other before. Firſt, the place threaten'd, the land of Iſrael. Secondly, the carriage towards it, and that is, prophecying againſt it. This is that which Ezekiel is commanded.
Theſe words, the land of Iſrael, do carry two things in them, which might ſeem, at the firſt hearing, to plead for exemption from puniſhment. Firſt, Iſrael, God's own peculiar people. Secondly, the land of Iſrael, that is, a great number of them; yet it will not do, or ſerve the turn neither. Though it be Iſrael, God's own people; though it be the land of Iſrael, all ſtates and degrees amongſt them; yet ſinners, they muſt not ſhun judgment.
Firſt, Iſrael, the people of peculiarity to God, whom he had in a ſpecial manner made choice of for his own, and done ſo many great things for them; even they muſt go to it, when they ſin, for all that. As God will not ſpare his Sanctuary in theſe circumſtances, as we ſhewed out of the former clauſe; ſo neither will he ſpare his Land and Nation it ſelf: If Iſrael ſin, Iſrael alſo ſhall be puniſhed: take notice of that, that ſo we may not make any former priviledges, and prerogatives, which our ſelves have at any time enjoyed, and been partakers of, to be any grounds of ſecurity to us. God is not bound to do ſtill as he has done, where we apoſtatize, and depart from him; but if we change our courſe and carriage towards him, he will, in like manner, alter his carriage and behaviour towards us. Iſrael it ſelf is not exempted, God's peculiar people.
Secondly; The land of Iſrael: No freedom or exemption of them neither, in regard of their multitude. Though they be quiet, and likewiſe many, yet thus ſhall they be cut down, Nahum 1.12. Number is no priviledg againſt puniſhment, where 'tis attended with ſin, and provocation. God will alſo be revenged upon that.
Nay further, to make it more effectual: It is ſo far from being hence exempted from puniſhment, as that indeed, it is ſo much the more involv'd in it, if we rightly conſider it. When ſinners are once grown to a multitude, the places in which they are, are ſo much the rather expoſed to judgment. If it were only ſome few perſons in Iſrael which were tranſgreſsors, God might perhaps be perſwaded to ſpare them, and not to take vengeance on it for ſo few: But now, when 'tis come to the whole Land, and Nation, here it calls down for puniſhment amain, and in all haſte to be executed upon it.
And therefore let none ſhelter themſelves under ſuch ſorry pretences as thoſe are, when at any time they do any thing which is ſinful; why, 'tis the faſhion, and the cuſtom, and the like: there's more do it beſides my ſelf: it is common and general practice. Why therefore (ſay I) ſo much the worſe, and more in danger, to procure God's judgments to be executed in the earth, than before. As we ſee in the old World; When all fleſh had corupted it ſelf, then came the flood. And in Sodom, when they were all wicked, from the leaſt to the greateſt, then came fire and brimstone from Heaven. And in Iſrael, when every one was an hypocrite, and an evil-doer, and every mouth ſpake folly; then his anger was not turned away, but his hand was ſtretched out ſtill; as it is there in that place, in Iſa. 9.17. That may be ſpoken of the firſt thing; the place threaten'd, The land of Iſrael.
Now the Second is, the carriage towards it, and that is, prophecying: Prophecy againſt the land of Iſrael. This was a very ill meſſage, and very unwelcome, which Ezekiel was ſent with; but yet he muſt carry it, for all that: He muſt prophecy againſt them, that is, declare God's puniſhments upon them for their ſins and provocations of him. This is that which he is commanded to do: And ſo not only here in this Text, but indeed all along through this Book, do we find him charged with the ſame inſtructions as here he is; even to proclaim God's wrath againſt his people. We ſee then here from hence, what is the duty of all other Miniſters, as they have occaſion for it; not only to prophecy to, but alſo ſometimes, to prophecy againſt: And not only to lay open God's mercy in the gracious promiſes of the Goſpel, but likewiſe now and then alſo his judgments in the terrors and thunderings of the Law. This is that which by turns lies upon us. We muſt ſave ſome with fear, pulling them out of the fire; as it is in Jude 23. Thus alſo we have it, in Iſa. 58.1. Cry aloud, and ſpare not; lift up thy voice like a Trumpet, &c.
This will appear very requiſite, upon theſe following conſiderations. Firſt, the diverſity of Gifts which God has furniſhed his Miniſiers withal to this purpoſe. There are not only Barnabaſses, which are Sons of Conſolation; but likewiſe as well Boanergeſses, which are Sons of Thunder.
Secondly, the diverſity of tempers and diſpoſitions which are in people themſelves. As there are ſome who have need to be comforted, ſo there are others who have need to be awakened, and to have their ſins opened, and charged upon them. Now the Miniſtry of the word, it is fitted and accommodated hereunto.
Thirdly, the diverſity of God's Providenees and Diſpenſations of himſelf in the world; this, it calls for this carriage likewiſe. As God does not only ſhew mercy, but alſo execute judgment; ſo his Miniſters are not only to ſignify, and publiſh the one, but alſo to ſignify, and publiſh the other.
The conſideration of this Point ſhould therefore perſwade people patiently to bear ſuch things as theſe are. As Miniſters are ſometimes to ſpeak of them, ſo you alſo to hear them, and to hear them likewiſe with willingneſs and alacrity of ſpirit, and without offence at us for them. For ye ſee upon what grounds we go, and ſuch as are unavoidable to us. It is God's charge, and commiſſion, which muſt be followed, and obeyed by us: Prophecy againſt the land of Iſrael.
Beſides, there is this alſo in it; that the giving warning of any evil, is no cauſe of the coming of it, but rather the contrary: becauſe in ſo doing, we do take a courſe whereby to make them to avoid it. The hearing of judgment threaten'd, is a ready way to the eſcaping of it. Therefore away with all thoſe who (Iſa. 30.10.) cry, Prophecy to us ſmooth things, prophecy deceits.
But the land of Iſrael, that was a large, and a wide place; how could the Prophet Ezekiel be ſaid to prophecy againſt that? which was at ſuch a diſtance one place from another, and his voice not able to pierce into every nook and corner of it? how then to the whole land of Iſrael?
Firſt, by prophecying to thoſe which were the principal, and chiefeſt amongſt them, and, as it were, the repreſentatives of them; their Princes, and Prieſts, and Prophets, and the prime of the people. That Doctrine which comes to them, it does ſucceſſively reach alſo to the reſt.
Secondly, upon all occaſions, and in all places whereſoever he came, to make this Doctrine ſound in their ears: God's determination of judgment againſt them, to be executed upon them.
Thirdly, againſt the land of Iſrael: It is a ſignification not only of the perſons which were to be propheſied to, but likewiſe as well of the matter and buſineſs which was to be propheſied in. This was that which God would have Ezekiel now to preach, viz. his anger and indignation againſt Iſrael.
If any ſhall now object, that it was not likely that all ſhould be wrought upon, or moved by this Doctrine, and therefore this inſtruction of his, it might ſeem to be in vain.
The anſwer hereunto is eaſy. Firſt, that there were hopes of ſome that might be wrought upon in the croud amongſt the reſt, who ſhould now have this benefit by it, ſo as at leaſt to redeem and deliver their own ſouls: And it were worth prophecying, if it were no more but ſo.
Then ſecondly, that it was alſo poſſible, that the amendment and reformation of ſome few, it might be conſequently beneficial to the reſt. Foraſmuch as God does oftentimes in Scripture, ſave a multitude for the ſake of ſome few which are mingled with them. According to that in Job 22. ult. The innnocent ſhall deliver the Iſland, and it is delivered by the pureneſs of thy hands. As God offered to ſpare Sodom, if there had been in it but ten righteous perſons, Gen. 18. ult. This is a ſufficient encouragement both to Miniſters, as concerning their preaching; and to people, as to their cloſing with what they hear from them; and for every one to ſet upon the amendment and reformation of his own particular perſon.
And ſo now I have done alſo with the third part of the Prophet Ezekiel's Inſtruction. And prophecy againſt the land of Iſrael. So much for the ſecond verſe of this Chapter.