Exposition of Ezekiel 1-5, Commentary on Ezechiel · Chapter 5

Exposition of Ezekiel 1-5 · Commentary on Ezechiel · Chapter 5

p. 417Ezekiel, Chap. 5. Ver. 1, 2, 3, 4.

And thou Son of man, take thee a ſharp knife, take thee a Barbers razor, and cauſe it to paſſe upon thy head, and upon thy beard: then take the ballances to weigh and divide the haire.

2. Thou ſhalt burn with fire a third part in the midſt of the city, when the dayes of the ſiege are fulfilled; and thou ſhalt take a third part, and ſmite about it with a knife; and a third part thou ſhalt ſcatter in the wind, and I will draw out a ſword after them.

3. Thou ſhalt alſo take thereof a few in number, and bind them in thy skirts.

4. Then take of them again, and caſt them into the midſt of the fire, and burn them in the fire: for thereof ſhall a fire come forth into all the Houſe of Iſrael.

THis Chapter carries on the Argument of the former. Jeruſalem's miſery in that was preſented to you under ſingle types, a ſiege and famine; in this alſo under a complex type is ſet forth the judgements of God againſt Jeruſalem; I call it a complex type, becauſe it contains many judgements of God; it's generally propounded in the firſt verſe, particularly in the three next. The matter of this type is here, and touching it, he is commanded,

1. To take a knife, or razor, and to cut off the hair of his head and beard.

2. To weigh it being cut off; and

3. To divide it.

Something I muſt open in the words, give you the ſenſe of them, and then the obſ…tions.

p. 418Take to thee a ſharp knife.

foreignIn the Hebrew, it is a ſword, Chereb, which ſignifies any inſtrument that cuts and divides, of iron or ſtone: in Joſh. 5.2. Make thee ſharp knives; Knives of flint is the originall: what knife our Prophet meant is expreſſed, a Barbers razor, Hebrew a razor of Barbers, ſuch as they uſe when they trim men, and they are very ſharp, moſt commodious and fit for that ſervice. This Razor here ſets out the will and judiciary power of God, in puniſhing the Jewes by Nebuchadnezzar, who in Iſai. 7.20. is call'd a Razor, and that is ſharp, ſtrong and fit for ſhaving.

This Razor muſt paſſe upon the Prophets head and beard, and take away the hair of both, even cloſe to the skin.

Head.

It types out unto us Jeruſalem, which had the regions round about ſubject unto it, and now the chief city of Judah, God would ſhave the head and beard of this city off.

The Citizens are reſembled to hair of a mans head and beard:

1. For their multitudes, they are numberleſſe, and Jeruſalem had multitudes in it of her own, and thither was a conflux of all ſorts, from moſt parts.

2. Hair is an ornament, 1 Pet. 3.3. not only to women, but alſo to men, their hair doth become them; Cant. 5.11. and people are a great ornament to a city; a city unpeopled, is a head without hair, people are the beauty and glory of a city:Prov. 20.29.Prov 20:29 Solomon ſaith, gray hairs are the beautie of old men, and gray-headed Counſellors are the beauty of cities.A Lapid. Barba eſt ſymbolum virilitatis. Some by the hair of the head, think the wiſe men of the City are figured out, and by the hair of the beard, are the ſtrong men; the beard is a token of manhood.

3. Hair is a weak thing, blown this way and that way with every wind; and ſo it is with the people, they are weak, inconſtant things; Hebr. 13.9. They were carried about with divers and ſtrange doctrines, 2 Pet. 2.2. Many follow their pernicious wayes; people are truly in this ſenſe hair, they move forward and backward, every way, there is no ſtedfaſtneſſe in them: hence they are compared to waters in the holy Writ, which are ever ebbing and flowing; to clouds carried about of winds, Jud. 12.

p. 419By the hair of the beard, we may underſtand thoſe in the countrey towns and villages, that were neer unto Jeruſalem.

The ſhaving off this hair, points to us three things:

1. Great mourning; ſhaving off the hair was uſed in that caſe, Job 1.20. when all the ſad accidents were reported to Job, he rent his mantle, and ſhaved his head; which was a ſign of great mourning: So Ezra, the 9^th, the 3^d. when the Jewes had defiled themſelves with ſtrange women, hee pluckt off the hair of his head and beard, and ſate down aſtoniſhed, ſee Iſa. 15.2. Jer. 48.37.

2. Great diſgrace; ſo when Hanan ſuſpected the meſſengers David had ſent unto him, hee ſhaved off half their beards, which was a great reproach, and vindicated with the ſword, 2 Sam. 10. When men are without hair on their heads or faces, it's a reproach to them; hence the boyes mockt the Prophet, and call'd him bald-pate, 2 King. 2.23.

3. Deſtruction; when hair is cut off it falls to the earth, and periſheth; and when people are cut off from God, they periſh, God would ſeparate them from Jeruſalem, from his worſhip, from his preſence, and ſo they ſhould fall to the earth, be as filth, and come to nothing.

The next think conſiderable, is the weighing of the hair.

Ballances are an embleme of Juſtice, and ſets out here the great equity of God in diſpenſing of his judgements; he is exact in them, even to a hairs weight, his judgements are not too light or too heavie, but have their juſt weight and meaſure.

The diviſion of the hair followes; and that notes out the diverſity of their conditions; they ſhould not all fare alike, but the judiciary providence of God would proceed, with ſome in one kinde, with ſome in another.

A third part was to be burnt in the midſt of the city.Verſ. 2. It may be queſtioned what city, he being now in Babylon: it was the city purtrayed upon the Tile, Chap. 4.1. which was Jeruſalem. What is meant by fire is doubted; fire in Scripture, oft notes out great calamities: as in Pſal. 66.12. We went through fire and water; 1 Pet. 4.12. Think it not ſtrange concerning the fiery triall; and here ſome underſtand fire in a metaphoricall ſenſe, for famine and plague, whereby a third part of the citizens died; others take it literally, and conceive hereby is repreſented the burning of Jeruſalem, of p. 420which you may read 2 King. 25.9. and in the laſt of Ieremiah, and this ſenſe Iunius favours, becauſe it was to be done at the end of the ſiege, when his viſionall ſiege was expired, then he was to burn the hair; and when the ſiege of Ieruſalem was out, and it taken, then was it burnt with fire.

Another part was to be ſmitten with a knife, that ſets out thoſe were to be cut off by the ſword, either in the ſiege, or after it, as 2 King. 25.4, 5, 6, 7. and not only thoſe in the city, but all in the regions about it.

After this, a third third part was ſcattered into the wind, which notes their diſperſion into ſeverall parts, as hair before the wind is carried ſome one way, ſome another; ſo were theſe Iewes ſcattered, ſome into Moab, ſome into Ammon, ſome into Egypt; and Iohannan carried divers thither, Ierem. 43. but God threaten'd them with a ſword, Ierem. 42.16. and 44.27. and made it good when Nebuchadnezzar conquered Egypt, which is propheſied of in the 46. of Ieremiah, God drew out a ſword, and ſent it after them.

Verſ. 3.The binding up a few in his skirts, typifies the exemption and preſervation of ſome few from the common calamities; it's a mephoricall ſpeech, taken from Gardiners, that pick up the good fruit in their laps and skirts, and throw aſide the other; this little number were the poor which Nebuzaradan left for Vine-dreſſers, and Husband-men, over whom Gedaliah was made Ruler, 2 King. 25.12.23. and thoſe that eſcaped out of Egypt when the judgement fell there, Ier. 44.28. it's ſaid, a ſmall number ſhould eſcape, and return to Iudah.

Verſ. 4.Take of them again, and caſt into the fire; Of that remnant which was preſerved he muſt take a parcell and burn, this was to preſent to the world, the death of Gedaliah, who was left Governour of the little number remaining in Iudea; you have the ſtory of his death, by Iſhmael, in the 41. of Ieremiah, who conſpired againſt him, and ſlew him and fourſcore more. After this he took thoſe were left by Nebuzaradan that were under Gedaliah, and attempted to carry them captives into the land of Ammon, but Iohannan and the Captains withſtood him, recovered the people, and after carryed them into Egypt, and ſo from that treachery againſt Gedaliah, a fire went forth into all the Houſe of Iſrael. Some refer the fire going out of this remnant preſerved, to the Iewes returning p. 421turning out of Babylon, a great part of whom were ſlain by Antiochus Epiphane, ſome put it upon their deſtruction by Titus. Euſeb. l. 4. hiſt.Gallati… extends it to Hadrians time, who ſlew at one time 50000, of them in India in the city Bitter, and ſo ruin'd the whole nation. Theſe opinions I leave, as having leſſe truth and ſuitableneſſe to the text then that was firſt mentioned.

Obſerv. 1. That wicked men are of little worth: take a whole city of them, they are of no more account with God, then a little hair of the head or beard: hair in it ſelf is an ornament, but when it groweth burthenſome, off it goes, and is rejected as a thing of nought; ſo inhabitants are a glory to a city, but when they become wicked they are a burthen to it, to God, he will cut them off and value them no more then a little hair: Abſalom cut off his hair when it was heavie, but hee prized it very high, at two hundred ſhekels, 2 Sam. 14.26. God cut off the hair of the head of Jeruſalem, it was very heavy, but he prized it not; wicked men, multitudes, millions of them, are not worth a hair, they are inconſiderable worthleſſe things, all the wicked of the world are but excrements in it, which muſt be cut off and thrown unto the dunghills; Pſal. 9.17. The wicked ſhall be turned into hell, and all the nations that forget God. Take the beſt thing of the wicked, it's of ſmall price, ſome farthing matter; Prov. 10.20. The heart of the wicked is of little worth; his cloaths, his ornaments and jewels, his eſtate, and houſe and land may be of great worth, but himſelf, his very heart is of little worth, not accounted of in heaven. But now take the meaneſt thing of a godly man, it's valued, regarded, the hairs of his head are all numbred, Matth. 10.30.

2. It's the priviledge of Chriſt to appoint whom and what inſtruments he pleaſe to execute his pleaſure upon ſinners; Take thee a ſharp knife, a razor, and cauſe it paſſe upon thy head and beard; the Prophet might not take what inſtrument hee pleaſeth, but what Chriſt appointeth; it was he ſet apart Nebuchadnezzar, Nebuzaradan, and the Chaldeans, to ſhave Ieruſalem, and therefore the whole work is given to God: Iſa. 7.20. The Lord ſhall ſhave with a razor that is hired by them beyond the river, by the King of Aſsyria, the head and the hair of the feet, and it ſhall alſo conſume the beard; this is ſpoken of Senacherib, and verified alſo in Nebuchadnezzar, both theſe were razors in the hand of God, by which he ſhaved the head, the p. 422Princes and Nobles; Counſellors were out off by him; The beard, the Prieſts and ſtrong men; The feet, the common people. It's the Lord appoints and ſets inſtruments on work to afflict Churches and States; Amos 3.6. Shall there be evill in a city, and the Lord hath not done it? there is no razor ſhaving in a city, but the Lord hath ſet it on work there, Micah 1.…2. evill came down from the Lord to the gate of Ieruſalem; it came from above, and it came to Ieruſalem; hereupon the Prophet, in Chap. 6.9. ſaid to them, the Lords voyce cryeth to the city, and the men of wiſdome ſhall ſee thy Name, hear yee the rod, and who hath appointed it.

3. When God hath been long provoked by a people the comes with ſharp and ſweeping judgements amongſt them, and that is ſet out by the razor: he had waited much upon them, they went on in their ſins, but now God calls for a razor, and that ſhould go to the quick:Muſcul. in Iſa. Radere non eſt ſimpliciter auferre, ſed ſic auferre, ut praecedentis ſtatus vix ulla ſuperſint veſtigia, God would not reap them or lop them in thoſe caſes; the ſtub and trunk are left, but hee would ſhave them, not leave a politique body or Church ſtate: that place in Iſa. 7.20. holds out the truth fully, he would ſpare neither head, beard or feet, every condition of people, the honourable, the mean, the loweſt ſhould be ſhaven; he would not only ſtrip them of their clothes, but ſhave them, and take away their native beauty; he would fill them with mourning, make them a ſcorne, cut off their limbs, and deſtroy their lives, there ſhould be no city, no Temple, no King, no Prieſt, no Sabbath, no God left them; but hath not God ſhaven them in Germany, in Ireland? and is he not ſhaving us now?

4. That there is no ſtanding out againſt God, what ever our number or ſtrength is, his judgements are irreſiſtible: men here are compared to hairs, his judgement to a razor; can the ſofteſt or harſheſt hair withſtand the razor? can any one or all the hairs of the head or beard do it? no, the razor will eaſily paſſe through all, as a fithe through graſſe or corn: hairs are weak things, razors ſharp and ſtrong; Pharaoh was the ſtrength of Egypt, but God by the red Sea did ſhave him, and many thouſands more from off the face of the earth; the great men of the world are no more to God, then hairs before the razor, he cuts off the ſpirit of Princes, Pſal. 76.12. he challengeth the briers and thorns of the earth, p. 423Who would ſet them againſt me in battell? I would go through them, I would burn them together.Iſa. 27.4.Isa 27:4

5. The judgements and proceedings of God with ſinners, are not raſh, ſine conſilio, but ſu… judicio, he weighs out the hair, and proportions ſuitable judgements unto thoſe that were repreſented by it; the infinite wiſe God is exact in his proceedings: hence you have it in Scripture, that God doth weigh actions, Pſal. 1.2, 3. the paths of men, Iſa. 26.7. their ſpirits, Prov. 16.2. he examines how they are clog'd with ſin and guilt, God meaſured the covetouſneſſe of Babylon, which was exceeding great, and he brought anſwerable judgements upon her; Ierem. 51.13, 14. God would ſend Caterpillars to eat up all her wealth. Let God deal with Babylon or Sion, hee obſerves a proportion in his judgements, Ier. 46.28. ſpeaking of Iacobs ſeed, hee tells them, hee will correct them in meaſure; the afflictions of the Church ſeem great, and oft are great, yet never are they without meaſure; Pſal. 80.5. Thou feedeſt them with the bread of tears, and giveſt them tears to drink in a great meaſure.

6. There is no eſcaping of Gods judgements for hard-hearted ſinners; here are diverſity of judgements: fire, ſword, diſperſion, if one did not take, then another would overtake them; if the fire did not ſcorch them, the ſword ſhould cut them off, if not, that they ſhould be ſcattered, 1 King. 19.15, 16, 17. God bids Elijah anoint Hazael King of Syria, Iehu King of Iſrael, and Eliſha Prophet in his room, and tels him there ſhould be no eſcaping for ſinners; if they eſcaped Hazaels ſword, they ſhould die by Iehu's, if not by his, they ſhould by Eliſha's; not that he uſed the ſword, but by his prayers, and by his prophecies: in Ier. 1.10. he was ſet over kingdomes, to root out, pull down, and to deſtroy; many eſcape the ſwords of Princes, and are ſmitten by the ſwords of Prophets; Let not ſinners think to delude God, he will meet with them one way, one time or other; Amos 9.1, 2, 3. God comes there in judgement, he ſtands upon the altar, and bids them ſmite the lintell of the dore, that the poſts may ſhake; this was ſpoken of Ieruſalem, not of Dan and Bethel, God would not at all appear there; and what followes? God would deſtroy them, there would be fleeing preſently; and what ſaith hee? Hee that fleeth ſhall not flee away, and hee that eſcapeth of them ſhall not be delivered, p. 424let them dig to hell, climb up to heaven, hide themſelves in Carmel, in the botome of the Sea, God will follow them, find them out and make them ſmart; if enemies ſhould carry them away, and ſhew favour to them, God will ſend a ſword, and it ſhall ſlay them, verſ. 4. See Amo. 2.13, 14, 15, 16. nothing will priviledge, not ſpeed, ſtrength, courage, bow, horſe, theſe are good, but in time of judgement they will not ſecure; not a great houſe, though of ſtone, Amos 3.15. not gods of gold and ſilver; Iſai. 2.20, 21. not heaps of ſuch treaſure; Ezek. 7.19. They ſhall caſt their ſilver in the ſtreets, and their gold ſhall be removed; their ſilver and their gold ſhall not be able to deliver them in the day of the wrath of the Lord: not horns of the Altar, 1 King. 2.28, 30.31. not prayer, Jer. 11.14. not faſting and ſacrifice, Ier. 14.12.

7. That in great judgements and generall deſtructions, God of his infinite mercy ſpares ſome few: Ezekiel muſt take a few and bind up in his skirts, all muſt not be deſtroyed, the fire and ſword devoureth many, but the diſperſion preſerved ſome, and ſome few are left in Iudah; God is juſt, and yet when hee is in the way of his judgements, he forgets not mercy: a little of the hair ſhall be preſerved, when the reſt goes to the fire, ſword and wind; when all fleſh had corrupted their wayes, a generall flood was brought in; Noah and his family were ſaved; when Sodom was burnt with fire and brimſtone, Lot was bound up in the skirt of God, when Athaliah ſlew all the ſeed royall, Ioaſh was hid, and eſcaped that treachery, that butchery, 2 King. 11.1, 2. No ſtorm ſinks all ſhips; no plague, famine, war, eat up all particulars, God will have a number exempt; Iſa. 1.9. God left them a ſmall remnant, a few cluſters after the Vintage; when the cities were to be laid waſte, the houſes unpeopled, a great forſaking to be in the midſt of the land, Iſa. 6.11, 12. in the 13^th verſe it's ſaid, but yet in it ſhall be a tenth, God would ſpare a number, though ſmall, he is mercifull, hath tender bowels, remembers his covenant, his name; and therefore in his hotteſt wrath ſhewes ſome mercy; this made Ieremiah ſay, Lam. 3.22. It is of the Lords mercies that we are not conſumed, he and ſome few more were hid from the common calamities, they met with mercy in the midſt of fire and ſword; this made Habakkuk pray, Hab. 3.2. In wrath remember mercy.

8. That the paucity preſerved in common calamities, are not p. 425all precious, truly godly, here was hair bound up in the skirt, kept from fire, ſword, deſtruction, yet ſome of that hair of that number muſt be thrown into another fire; reprobates for the preſent eſcape as well as elect veſſels, ſome choyce ones may be cut off, and ſome vile ones may be kept. In the flood all were not naught that were deſtroyed, nor all good that were ſaved; there was a wicked Cham in the Ark, and Lots daughters that eſcaped the fire of Sodom were none of the beſt, that fire had not purged out their luſt: and thoſe were ſet at liberty from the brick and clay of Egypt, afterward were deſtroyed for their unbelief, Iud. 5. they were patient in their bondage, preſerved in the red Sea, tempted God, murmured in the wilderneſſe, and there were deſtroyed of Serpents, 1 Cor. 10.9. they were murmurers, fornicators, Idolaters, unbelievers, that God delivered from the tyrannie of Pharaoh, and after periſhed by the ſtroke of God. In a ſtorm Cedars and Oaks are ſmitten, when buſhes and briers are ſpared, and yet after they are cut up and caſt into the fire. Sinners may eſcape preſent wrath, but there is wrath to come, Luke 3.7.

9. God may take occaſion from the ſin of ſome, to bring in judgement upon all; he muſt take of the remnant preſerved, and throw into the fire, and out of that fire went forth fire into all the Houſe of Iſrael. Shechem raviſheth Dinah, from thence the Lord took occaſion to bring the ſword by Iacobs ſons, upon the Shechemites, who ſlew their males, ſpoyled the city, and took their ſons and daughters captives, Gen. 34. Davids ſin in numbering the people, and God ſent in a plague amongſt them for his ſin, which ſlew 70000. of them, 2 Sam. 24. The people were not innocent; if ſo, God would not have deſtroyed them; they were defiled with the contagion of his ſin, or under the guilt of others; God may let in a judgement into a family, city, kingdom, upon the ſin of ſome one or few, and when it's in, it may extend to all or moſt in them: when one houſe is on fire, all the reſt are in danger that are neer, and oft times do ſuffer: Hanuns diſcourteſie to Davids meſſengers, his ſin againſt the law of nations provoked God, and coſt the Ammonites and Syrians dear; for God ſtirred up Davids ſpirit, who warred upon them, and ſlew many thouſands of them, 2 Sam. 10.

p. 426VER. 5, 6.

Thus ſaith the Lord God, This is Ieruſalem; I have ſet it in the midſt of the nations and countries that are round about her.

6. And ſhee hath changed my judgements into wickedneſſe more then the nations, and my Statutes more then the countries that are round about her; for they have refuſed my judgements and my Statutes, they have not walked in them, &c.

IN the enſuing part of the Chapter is the explanation of the types, and in this explanation you have:

Firſt, the ſubject, or head to be ſhaven, opened unto you, and that's Jeruſalem, verſ. 5.

Secondly, Gods dealing with Ieruſalem, in the ſame verſe.

Thirdly, the motives that made him proceed in ſuch a judiciall way, verſe 6, 7.

Fourthly, Threatning of judgements, anſwerable to the types, from the 8. verſe to the end.

This is Ieruſalem.

It was not Ieruſalem literally, but repreſented Ieruſalem, it was a ſign of the city that was to be ſhaven. This head to be ſhaven, is here by the Lords own mouth pronounced to be Ieruſalem, which was not only the head city of Iudah, but of the whole world. Things and perſons that are eminent among others, are call'd the heads or chief of them, 1 Sam. 15.21. they took the chief or head of the things ſhould have been deſtroyed; and Chap. 9.22. Hee made them ſit in the chiefeſt place; and for perſons, Deut. 1.15. I took the chief of the Tribes, that is, the heads of them; Pſal. 110.6. the heads over divers countries; and ſo here Ieruſalem was the head and principall of all other cities, built upon mount Sion, and had the Temple, the Prophets, the true worſhip and preſence of God, ſo Ieruſalem as the head, gave light, influence and motion to the whole body, the Law ſhall go forth of Sion, and the word of the Lord from Ieruſalem, Iſa. 2.3. from thence all parts of the body had inſtruction and direction.

p. 427I have ſet thee in the midſt of the nations and countries round about.

Theſe words have occaſioned ſome to think, that Ieruſalem was the heart and center of the earth lying in the midſt of it; on the South was Africa, on the North Scythia, Armenia and Pontus, on the Eaſt Aſia, and on the Weſt Europe, and with theſe great parts of the world it was compaſſed about: Hence the Spirit of God alſo affirms it to be in the midſt of the earth, Pſal. 74.12. and Ezek. 38.12. And infinite wiſdome appeared in it, that ſo the ſound of Law and Goſpel might diſperſe the better into all parts of the world. But this opinion muſt not be taken in a Mathematicall ſenſe, as if it were ſo in the midſt of the earth, as that all other parts ſhould be equidiſtant from it in their extremes, as the line from the center; for ſo it will hardly admit of truth, ſome quarters of the world being of larger extent then others; In the midſt of the nations and countries, we need not to extend to the whole world, but only to thoſe that were neighbouring thereunto; or if we will have an eye to all nations and countries of the earth, we muſt expound, in the midſt, among, or in, and the ſenſe then is ſafe: I have ſet thee in, or among the nations as head and chief: thus the phraſe is uſed oft in Scripture: Pſal. 101.7. He that worketh deceit ſhall not dwell within my houſe; the Hebrew is in the midſt of my houſe: ſo Gen. 18.24. if there be fifty righteous in the midſt of the city, that is, in the city; and Ezek. 1.1. as I was among the captives, the Hebrew word is, in the midſt of them; ſo that it frequently ſignifies, in or among. And ſo in this verſe we may take it: or thus, thou haſt chief nations and cities about thee, very rich and noble, as Aſia minor, Egypt, Babylon, &c. and I have ſet thee chief in the midſt of theſe chief ones, thy prerogatives exceed theirs, and what ever they can pretend unto, thou canſt pretend to more; are they fruitfull, rich, honourable, populous, ſtrong? thou goeſt beyond them even in all theſe, I have ſet thee in the midſt of them, that they may all behold thy beauty and excellencies. Heathens call'd this city famous, and chief of the Eaſtern cities, well fortified, &c. The Pſalmiſt ſets it our beſt, Pſal. 48. and 87. where are many Eulogies of it, as, The city of God, The mountain of his holineſſe, The joy of the whole earth, The city of the great King; that kings ſaw and marvelled at; Founded in the mountains, Loved of God in a ſpeciall manner, Glorious p. 428things were ſpoken thereof; and that which is above the reſt, God was known in her palaces, not in the palaces of other cities, and known for a refuge. Ieruſalem was exalted and priviledged above all cities and nations, and ſet on an high hill, that ſo the truth and worſhip of the true God might have been held forth to all round about her; but Ieruſalem was ingratefull, ſhe honoured not that God had ſo honoured her; and therefore, being ſet in the midſt of the nations, is brought in here, not for Ieruſalems praiſe, but for a reproach and aggravation of her ingratitude.

This ingratitude is illuſtrated in the 6^th verſe two wayes:

1. God gave them his judgements, and they changed them into wickedneſſe.

2. They did it more then the nations and countries about them.

Changed.

foreignThe word is from Hemir, and it's feminine, noting Ieruſalems act, which had cauſed Gods judgements to be changed; ſhe made a great and through change; the word ſignifies commutare & permutare, to exchange one thing for another, and to do it throughly; Ier. 2.11. My people have changed their glory for that which doth not profit; a great change they had made, in exchanging glory for improfitables.

My judgements.

The word miſhphat notes Commands, Precepts, Lawes, Rules, Wayes of God and his worſhip, theſe had Ieruſalem changed, eſpecially the Rites and Ordinances of his worſhip; ſo the word is taken, Pſal. 81.5. the blowing of the trumpet in the new moon was a miſhphat, a Rite, an Ordinance due to the God of Iacob.

The word Statutes is much of the ſame nature, noting Rules, Decrees and Ordinances about the worſhip of God. See Ainſw. on Pſal. 2.7. and Leigh in his Critica ſacra of the word chock, it's mentioned in the 119. Pſal. 22 times, and notes the conſtancie of divine Decrees and Lawes, and therefore is applyed to the heavens and waters which keep their place and courſe unchangeably, Pſal. 148.6.

p. 429Into wickedneſſe.

This is a high expreſſion, I think not in the whole Scripture again: Ezek. 7.11. Violence is riſen up into a rod of wickedneſſe; it's far ſhort of this, you have in Rom. 1.23.25. expreſſions ſuitable to this, they changed the glory of the incorruptible God into an Image, and the truth of God into a lie: and ſo in Jude, Finxerunt novos cultus ſuo arbitrio ac novas leges.The graec of God into wantonneſſe, verſ. 4. And Jeruſalem changed Gods judgements which are his glory, his truth, his grace into wickedneſſe, the inventions, ſuperſtitions, ceremonies, lawes, worſhip, Idols of the Gentiles were taken in, ſet up, countenanced, and Gods Judgements, Statutes and worſhip, thruſt out, laid aſide.

This they did more then the nations and countries round about them, they dealt worſe with God then Heathens; and wherein was that? in the refuſall of him and his wayes: for, they have refuſed my Judgements and my Statutes. foreignThe Hebrew word to refuſe notes not a bare refuſall, but a rejecting, and that with diſdain; Hoſ. 4.6. they rejected knowledge, and loathed the means of grace; they dealt with Gods Ordinances and Worſhip contumeliouſly, Prov. 3.11. The word is expreſſed by deſpiſing; they made no account of Gods Statutes and Judgements, and ſo deſpiſed and rejected them: they did neither for their worſhip, nor their lives, regard his will. Jeruſalem having Gods Statutes, ſhould have ſo prized them, ſtuck to and practiſed them, that thereby ſhe might have drawn the Gentiles round about her, to knowledge and worſhip of the true God, but ſhe ſinned more then the Gentiles, and juſtified them in their wickedneſſe; they ſinned not out of ignorance and weakneſſe, but wilfully, maliciouſly.

Obſerv. 1. That the Lord gives to the ſign the name of the thing ſignified: this is Jeruſalem, it was only a ſign, and not Jeruſalem it ſelf; yet God was pleaſed to call it ſo; and the Scripture doth frequently ſpeak in that manner, Gen. 41.26. the ſeven good kine are ſeven yeers, and the ſeven good ears are ſeven yeers; they were not the yeers though ſo call'd, but ſignes of yeers. 1 Cor. 10.4. that rock was Chriſt, a ſign of Chriſt, not Chriſt himſelf; and Chap. 11.24. This is my body, not his fleſh and blood, as Papiſts would have it, but a ſign of it.

2. It is an honour for cities to be the head and chief of the regions p. 430where they are, eſpecially where the covenant, truth, and Church of God is in them; Jeruſalem was the head, and God had made good his promiſe in Deut. 28.13. The Lord ſhall make thee the head and not the tail, thou ſhalt be above only, and ſhalt not be beneath, if that thou hearken unto the commandments of the Lord thy God; the way for cities to be honourable only above, and alwayes above, is to hearken unto God, to cleave cloſe to his wayes, to exalt him in his worſhip; but if they will go aſide from his Word and Worſhip, God will ſhave them, their honour ſhall quickly be laid in the duſt, they ſhall be made the tail in ſtead of the head, ver. 43. The ſtranger that is within thee ſhall get above thee very high, and thou ſhalt come down very low; and verſ. 44. He ſhall be the head, and thou ſhalt be the tail; and this you may ſee fufilled, Lam. 1.5. Her adverſaries are the chief; the Babylonians had ſhaved Jeruſalem, and brought her low, which made Jeremiah ſay, How doth the city ſit ſolitary that was full of people? how is ſhee become a widow, that was great among the nations, and Princeſs among the Provinces; how is ſhee become tributary? verſ. 1.

3. The Lord ſets his Church and people among the wicked, and that for ſpeciall ends: I have ſet thee in the midst of the nations, and God had peculiar ends in it. The nations and countrey about was full of ignorance, Idolatry and prophaneneſs; God recorded his name at Jeruſalem, ſet his worſhip there, and them in the midſt of the nations, that they might make known the true God, the true Religion, the true way of Worſhip; that they might by their holy lives, win thoſe that were without, bring them in to ſerve the God of Iſrael; and had the Jewes been conſciencious of their wayes, faithfull and ſpirituall in their worſhip, they might have prevail'd much with the nations to have turned from their Idols, and other ſins to the living God, at leaſt have convinc'd them of the evill of their own wayes, and the excellencie of Gods wayes. Therefore Moſes uſed this Argument to perſwade the Jewes to keep Gods Statutes; Deut. 4.6. Keep and do them, ſaith he, for this is your wiſdome and underſtanding in the ſight of the nations which ſhall bear all thoſe ſtatutes, and ſay, Surely this great nation is a wiſe and underſtanding people. Examples of ci…es and nations are convincing and perſwaſive Orators, if they be …lly; …eakons on a hill, whoſe light extends far: great cities p. 431have influence into all the counties and countreys round about; they came from all places to Jeruſalem, from Sheba, 1 King. 10.1. from Ethiopiae, Acts 8.27. from Parthia, Moſopotamia, Lybia, Rome, and many other parts, Acts 2.9, 10. and what they ſaw and heard at Jeruſalem, that faſtned upon them. What is done in great cities is much obſerved, and goes forth to the ends of the earth; Rev. 17.5. Babylon the Mother of Harlots, and abominations of the earth.

4. Ingratitude is a ſin that provokes heaven it ſelf, it cauſed God the giver, to upbraid Jeruſalem the receiver; I ſet thee in the midst of the nations, I made thee the head, put honour upon thee, call'd thee my city, was thy defence, glory, ſtrength; I gave thee my Judgements and Statutes, and what haſt thou done? corrupted thy ſelf, corrupted the nation, changed my judgements into wickedneſſe, and rejected them; this troubled the Lord greatly in all ages: Deut. 32.6. Do you thus requite the Lord, Oh fooliſh people and unwiſe? is not he thy father that hath bought thee? hath hee not made thee? &c. and notwithſtanding, all that God had done for them, and was to them, yet they corrupted, beſpotted themſelves, dealt perverſly and crookedly with God: ſo Iſai. 1.2. Heare, O heavens, and give eare O earth, I have brought up children, and they have rebelled againſt mee; Oxen and Aſſes were more reſpective of their owners, then they were of their God, and therefore God upbraids them with it. God had done much for that people, his Law, Prophets, Temple, Worſhip, Miracles, choyceſt bleſſings of heaven and earth were for them, and yet they were ingratefull; therefore God calls heaven and earth to witneſſe againſt them, how unreaſonable they were in their carriage towards the Lord: ſo in Jer. 2.12. he puts it higher, Be aſtoniſhed, O yee heavens, at this, be horribly afraide, very deſolate; and why ſhould there be ſuch a change in the heavens? becauſe Gods people had made a dreadfull change on earth; God had been a fountain of living waters unto them, fill'd them with comforts of all ſorts, made them green and flouriſhing, and now they had forſaken him for puddle and broken ciſterns of their own: ingratitude troubles heaven and earth; Bernard ſaith, mans ingratitude troubled Chriſt more then his croſſe; nails, whippings, reproaches; yea, his death: for Chriſt to become man, to ſuffer all for man, and he to be unthankfull, this p. 432pierced him to the heart moſt; and when God doth much for kingdomes and cities, and they prove ingratefull, it puts God into an upbraiding way; Iſa. 5.4. I did ſo and ſo for my Vineyard, Oh, what could have been done more? I will take away the hedge thereof, and it ſhall be eaten up, trod downe, laid waſte; it ſhall have briers, and no rain ſhall fall upon it.

5. Thoſe have the name and face of Gods people, may become worſe then Heathens: Jeruſalem changed Gods Statutes into wickedneſſe, that was ill; but ſhe did it more then the nations, which was exceeding ill; hence you find Ezek. 16.46, 47, 48. that the ſins of Jeruſalem exceeded the Samaritans and Sodomites, Thou haſt not walked after their wayes, nor done after their abominations: but as if that were a very little thing, thou waſt corrupted more then they in all thy wayes; their ſins were inconſiderable to Jeruſalems, and becauſe Sodoms ſins being ſo great, notorious, as that they fetched fire from heaven, and God could forbear them no longer, it would hardly be received that Jeruſalems ſins were worſe then Sodoms, the Lord ſwears to it, As I live, ſaith the Lord God, Sodom and her daughters have not done as thou and thy daughters have done, the nations and countreys about never ſinned ſo deſperately againſt God, as thoſe profeſſed his name, and went for his people; and you have the ſentence of heaven for it, Jer. 2.10.11. Paſſe over the Iles of Shittim, and ſee, ſend unto Kedar, and conſider diligently, and ſee if there be ſuch a thing; hath a nation changed their gods which are yet no gods? but my people hath changed their Glory for that which doth not profit; the turpitude of their fact is fully ſet out, it was ſuch as could not be parallel'd among Heathens, inquiry was made, the report given in, that the Gentiles changed not their gods; they would not alter their lawes and worſhip they had from men, but the Jewes parted with their glory when they would not part with their ſhame, they let go their Religion, which was divine,Hoſ. 9.10.Hos 9:10 and without any juſt cauſe, changed Gods judgements and ſtatutes into wickedneſſe, into that which neither did nor could profit, they were changelings, chopt away heaven for earth, God for Idols, and his worſhip for mens inventions; this made the Lord ſay of them, Jer. 3.5. Behold, thou haſt ſpoken and done evill things as thou couldeſt. What could they do worſe, then let the infinite, glorious, wiſe, moſt holy and bleſſed God go for Idols and p. 433Idolatrous worſhip, when the heathens would not let their gods goe, that were of baſe and corruptible materialls, made by the hands and art of men, that could neither ſee, heare, or help them? What could Manaſſes doe worſe then he did? 2 King. 21.11.

VER. 7, 8.

Therefore thus ſaith the Lord God, Becauſe you multiplyed more then the Nations that are round about you, and have not walked in my Statutes, neither have kept my Judgements, neither have done according to the judgements of the Nations that are round about you;

8. Therefore thus ſaith the Lord, Behold I, even I am againſt thee, and will execute judgements in the midſt of thee, in the ſight of the Nations, &c.

THe 7^th verſe is of the nature of the ſixt, and hath in it motives unto God to proceed in judgement with Jeruſalem; Firſt, They obſerved not the laws of God; 2. Not the lawes of the Nations, but multiplyed more then they; and thirdly, before them unto whom they ſhould have been patterns of pietie.

Becauſe thou haſt multiplyed more then the Nations.

Some Expoſitors referre theſe words to their mercies, not their ſinnes; and make the ſenſe thus; Becauſe thou haſt multiplyed in number, in riches, in honour and ſtrength, in victory, in profits, in ordinances, in all bleſſings, for which yee ought to have been thankfull, fruitfull and obedient unto that God who bleſſed you thus above the Nations; but in ſtead of this haſt diſhonoured God, growne looſe, Idolatrous, &c. therefore will I deale accordingly with thee; Take it thus, and you have this note; That proſperitie rather worſens then betters a people, they had more mercies then the Nations, and more ſinnes then they; as they abounded in Gods bleſſings, ſo they abounded in ingratitude. Deut. 32.15. Jeſurun waxed fat, and kicked, &c. Hoſ. 13.6.

But others referre this multiplying to their ſinnes; and the ſenſe is this; Becauſe thou haſt not ſatisfied thy ſelfe with a little wickedneſſe, but multiplyed ſinnes, iniquities, tranſgreſſions, and that p. 434more then the Heathens, that had not thy mercies, nor thy light, therefore will I judge thee; and that they multiplyed ſinne is evident, Ezek. 16.25. Thou haſt built thy high places at every head of the way; thou haſt opened thy feete to every one that paſſeth by, and haſt multiplyed thy whoredomes; ſhee ſinn'd with the Aegyptians, Aſſyrians, Chaldeans, verſ. 26.28, 29.

The judgements of the Nations.

The Gentiles have their judgements, their laws, rules and wayes of living and worſhipping. Some underſtand here the lawes of nature, what men have written in their hearts naturally, according to what you finde, Rom. 2.14, 15. and the Jewes that had the laws of God ſuperadded to the law of nature, did not abſtaine from thoſe ſinnes the Nations did; They obſerv'd the Law the Jewes brake.

Others referre it to their laws, decrees, and practiſe, touching their gods, and the worſhip of them, they were tenacious of both, and would not alter their worſhip, nor exchange their gods. It was a Maxime among heathens, Ne quid novarent in religionis forma; and it was an Oracle of Apollo, Eos deos rite coli qui traditi eſſent à majoribus; and they thought it impious to depart from what they had received. When Paul came to Athens, they did and would worſhip their unknowne God; Paul could not prevaile with them to exchange a lye for truth; not all the miracles Moſes did in Egypt prevail'd with Pharaoh & the Egyptians to forſake their falſe gods; ſo that theſe words are a reproach to the Jewes, who were not ſo conſtant as the Nations to their god.

Obſerv. 1. That God walkes not into the way of judgements, till men doe walke out of the way of his ſtatutes; Becauſe yee have not walked in my ſtatutes, nor kept my judgements, therefore I will doe ſo and ſo by you; God's delights are in wayes and works of mercy; Judgements are his ſtrange works, and ſtrange acts, Iſa. 28.21. he is provoked unto them as a Bee unto ſtinging; it's the child's wantonneſſe cauſes the father to uſe the rod. David's ſin brought the ſword to his owne houſe, the plague to the people; when the wickedneſſe of the earth was great, then the windows of heaven were open, and the flood came, Gen. 6.

2. When God intends judgements, he uſually convinces ſinners; p. 435judgements and convictions are not far aſunder; God ſets their ſinnes before them, they walked not in his ſtatutes, they ſinn'd more then the Nations, therefore he would proceed in judgement with them; he convinces them of their ſinne, to make way for a farther conviction, namely, of the equitie of his judgements; when the Lord ſhall convince a ſinfull people to be guiltie, and that of great ſinnes, it ſtops their mouths, and proclaimes the equitie of his judgements, which are ever ſhort of the merit of mens iniquities. Ezr. 9.13. Our God hath puniſh'd us leſſe then our iniquities.

3. That Heathens are oft more true to their principles, then the people of God: The Nations kept their judgements, their gods, their worſhip; they would not ſuffer ought to be ſpoken againſt their gods. Demetrius and others were in a rage againſt Paul and his companions for it, Act. 19. They were free from many of thoſe ſinnes were practiſed and countenanced among the Jewes, who kept neither to the true God, nor to his ſtatutes and judgements. Ahaz is better pleaſed with an Altar from Damaſcus, then that the Lord had appointed, 2 King. 16. Solomon that excell'd in wiſdome ſhewed his folly in this, that he built high places for Chemiſh and Molech: and not onelyonly a particular man, but the body of the people, turn'd aſide from the true God. Judg. 2.12. They forſooke God that brought them out of Egypt, and followed the gods of the people that more round about them, they bowed to them, they ſerved Baal and Aſhtaroth: and Chap. 10.6. it was an ordinary thing with them; The Children of Iſrael did evill againe in the ſight of the Lord, and ſerved Baalim, Aſh…aroth, the gods of Syria, the gods of Zidon, and the gods of Moab, and the gods of the Philiſtims: They were not ſatisfied with one or two falſe gods, but fetched in the gods of the Nations round about them.Hoſ. 4.12.Hos 4:12 Hence this people are ſaid to goe a whoring from under their god, his lawes, ſtatutes, worſhip, government would not ſuffice them, but they would out, and have ſtrange gods, and ſtrange lawes.2 Chron. 12.1.2 Chr 12:1 Rehoboam forſook the Law of the Lord and all Iſrael with him; Gods Law was exchanged for the lawes of men. They kept the ſtatutes of Omri, and brake the ſtatutes of Jehovah, Mic. 6.16. The Jewes were as unconſtant to their God, and in his worſhip, as any Nation under heaven; God upbraids them for it, Jer. 2.36. Why goddeſt thou about ſo much to change thy way? God had given them a good way, a way of life, and they would not p. 436abide in it, but haſten into wayes of ſinne and death; they loved to wander, Jer. 14. Hath not England been weary of Gods wayes, wandered to Rome, and other parts, to fetch in ſomewhat of theirs? Have we not been upon conjunctures of Proteſtants and Papiſts, in Doctrine, Diſcipline, and Ceremony?

Verſ. 8.In the 8. ver. is laid down a dreadfull threatning; Behold, I, even I am againſt thee; and the denunciation of judgement runs on to the end of the Chapter, with many aggravations. Here the Lord is brought in a juſt and ſevere Judge, and the chiefe Author of all the judgements were to come upon them; I, even I am, &c. It's doubled and notes;

1. Evidentiam, That ſo they might be perſwaded of it; the Jewes thought that God would never be againſt Jeruſalem; but to convince them, he tells them, I, even I am againſt thee.

2. Certitudinem, That whether they beleeved it or no, they ſhould finde it ſo.

3. Vehementiam, To ſet out the intenſiveneſſe of God in this thing, he was ſerious and reall, his heart was in it, he was not words, but weight; I, even I, &c. That ſo they might be the more affected.

The Vulgar reads it, to thee in ſtead of againſt thee; the Hebrew beares both, and the ſenſe abides the ſame; I, even I to thee; that is, coming to thee with my judgements; I am haſtning towards thee for thy ruine and deſtruction; and ſo coming to Jeruſalem, is being againſt it: That phraſe in Levit. 26.24. of walking contrary to them, and puniſhing them, is the expoſitory of this here; God would come to them, come againſt them, and deſtroy them; and this ſhould be not in a private way, but in the ſight of the Nations; it's a ſad thing to have God ſecretly out with one, much worſe to have him an open enemy, as God profeſſes he would be unto them all ſhould ſee his dealings with them.

Judgements.

Here it's not taken as in the 6. and 7. verſe, but notes wrath, vengeance, and puniſhment to be inflicted upon evill doers; it's the ſame word in the Hebrew that notes lawes and puniſhments, and both are call'd judgements, being from the infinite wiſdome, counſell, and judgement of God.

p. 437Obſerv. 1. That it's God is the great Agent in all Judgements befall Cities and Kingdomes; Nebuchadnezzar, Nebuzaradan, and many thouſand fierce bloudy Souldiers came againſt Jeruſalem, but God was in them, acted and ordered them, they were the rod and ſtaffe in his hand, with which he beate Jeruſalem, the Axe with which he hewed them, the razor wherewith he ſhaved them, and might have ſaid, It's not wee but your God is againſt you, he hath commanded us to come forth, to plunder your Countrey, to beſiege, take and burne your Citie, though you yeelded not obedience to his commands to prevent the judgement, yet wee muſt and will to execute the judgement appointed by him; ſufferers are apt to look at the next and ſecond cauſes; not at God, but Armies, plagues, famines, what ever judgements are extant, they are in Gods hand, he is the principall actor in them. 2 Chron. 12.7. God calls the wrath his wrath, and Shiſhach was to powre out upon Jeruſalem; Shiſhach was the vial, God put in the wrath, and powred it out at his pleaſure. Amos 4.6.10. God tells them it was he gave them cleanneſſe of teeth, and ſent the peſtilence; and it's he breaks out like fire in the houſe of Joſeph, Chap. 5.6. and Iſa. 63.10. he fought againſt them; it was God in their enemies did it.

2. It's a dreadfull thing to have God againſt a Citie or Kingdome; Behold, I even I am againſt you. I that have loved you ſo dearly, that have done ſo much for you, that have been a friend, a father, a husband, a deliverer, a counſellor, a God of ſalvation, even I am againſt you. The word, Behold, imports ſo much, where that is prefixt, uſually ſome great, ſtrange, and dreadfull thing follows; and ſo here, could a greater, ſtranger, or more dreadfull thing befall Gods people, then to have God againſt them?

1. All in God is againſt them; all his attributes, his wiſdome, holineſſe, mercy, juſtice, patience, power, &c. working for their ruine. Jer. 18.11. Behold, ſaith the Lord, I frame evill againſt you, and deviſe a device againſt you: Gods head and hand, was at work againſt them: and ſo in Micah 2.3. Behold, againſt this family doe I deviſe an evill; it was ill with the family of Jacob, when God ſet his thoughts a work to deviſe judgements for them. The infinite, wiſe, and powerfull God, when he is once againſt a people, improves his attributes for their ruine; hence you have it in the Word, that Gods face is againſt the wicked, Pſal. 34.16. and ſet p. 438againſt them, Levit. 26.17. and ſo his hand is againſt them, Lam. 3.3.

2. All from God; as, 1. All the creatures; When the King himſelf is out with any, all his officers and ſervants frowne; alſo Angels are againſt a people, when God is againſt them; When two States fall out, they call away their Embaſſadours; and God calls away his Angels, when he is wrath with a Nation, and becauſe their Lord and Maſter is wronged by that Nation they take part with him againſt it, and ſtand ready to execute his judgements upon it; when Chriſt was injuriouſly dealt withall, Peter drew in his Maſters behalfe preſently; when God was againſt Egypt, the deſtroying Angel was quickly felt there. Not onelyonly Angels, but all inferior creatures act anſwerably unto their Lord, when he moves againſt a people, they doe it alſo; the ſtarres fought againſt Siſera, Judg. 5.20. the waters againſt Pharaoh, Exod. 14.26. the earth againſt Corah, Dathan, and Abiram, Num. 16.32. fiery Serpents ſtung the Iſraelites, Numb. 21.6. ſee Levit. 26.22. Ezek. 34.28. Chap. 14.15. Wilde beaſts God would ſend amidſt them, and he did it, 2 King. 17.24, 25. there were Lions, and 2 King. 2.24. there were Beares which did devoure. Herod was eaten up by wormes. Pherecydes with vermine. Plinie tells that in Spaine they were conſtrain'd to forſake their Cities, becauſe undermin'd with Conies: one in Theſſal: with Moules; and in France many Townes were left, becauſe annoyed with Frogges, Locuſts, Mice, and Waſpes; God is the Lord of Hoſts, and can quickly muſter up an Armie of the creatures againſt his enemies.

2. All Ordinances; the Word is the favour of death, 2 Cor. 2.16. the Goſpel is hid to them, Chap. 4.3. Prayer and faſting witneſſe againſt them, Iſa. 58.5. Zach. 7.5. Paſſeover, Circumciſion, Sacrifices, Temple, Sabbaths, New Moones, &c. did them no good, but encreaſed their woes, Iſa. 1.11, 12, 13, 14, 15. and Chap. 6.9, 10, 11. Heare yee indeed, but underſtand not; and ſee yee indeed, but perceive not: Make the heart of this people fat, their eares heavie, ſhut their eyes, leſt they ſhould ſee, heare, underſtand, he converted and healed; And why thus? God was againſt them, he would waſt their Cities, and make their Land deſolate; God was againſt the Jewes, his purpoſe was to root them out; and what did Chriſt his glorious Goſpel and treaſures of it profit them? as Ahab ſaid of Micaiah, 1 King. 22.8. he prophecied no good unto us; ſo theſe prov'd no wayes good unto them.

p. 4393. God …ets a people he is againſt, againſt it ſelfe, he divides them; Ephraim is againſt M…naſſeb and Manaſſeh againſt Ephraim, and both againſt Judah, Iſa. 9.21. When people will divide from God, God will multiply their diviſions; he can and doth mingle a perverſe ſpirit in the midſt of a people he is againſt, Iſa. 19.14. there ſhall be no agreement, but in the ruine of one another. Ver. 2. I will ſet the Egyptians againſt the Egyptians, and they ſhall fight; Brother, Neighbour, Citie, Kingdome, each againſt another.

4. All miſeries, plagues, judgements, curſes break in quickly upon that people, Levit. 26. When God is in march againſt a people, he will appoint over them, terrors, conſumptions, burning agues, &c. And if theſe doe not humble them, he will have ſeven more judgements for them, ver. 18. and after them ſeven more, 21. and if they prevail'd not ſeven more, 24. and ſeven more after thoſe three ſevens, v. 28. God would multiply their judgements by ſevens: and they found it truth what God ſaid, Judg. 2.15. whitherſoever they went out, the hand of the Lord was againſt them for evill, as the Lord had ſaid, and they were greatly diſtreſſed; they met with varietie of evills on every ſide; and that which is worſe then all theſe, ſpirituall judgements ſeiſe upon their hearts, ſo that either they ſee not evills coming to feare and prevent them, or profit not by them being come and felt; their great diſtreſſes and gracious deliverances did them no good, their hearts were ſtill Idolatrous, and they went a whoring after other gods, ver. 17. So Hoſ. 7.9. Strangers devoured Ephraims ſtrength, and he knew it not; Gray haires were here and there, and not diſcern'd.

5. No refuge left when God is againſt a people; riches will not profit, Prov. 11.4. Zeph. 1.18. neither ſilver nor gold ſhall be able to deliver them in the day of the Lords wrath, but the whole land ſhall be devoured: then may they ſay with David, Pſal. 142.4. Refuge failed me: Will yee flie to Cities, and Sanctuaries? Levit. 26.31. I will make your Cities waſte, and bring your Sanctuaries to deſolation. Will yee flie to your owne hearts? Ezek. 22.14. Can thine heart endure, or hands be ſtrong in the day that I ſhall deale with thee? Will yee returne, weep, and pray unto God? Deut. 1.45.

The evidences or diſcoveries of Gods being againſt a people, are theſe:

1. When God is againſt a people, they are unſpirited, their p. 440hearts are deſpondent within them; Hoſ. 4.1. God had a controverſie with the land, and Chap. 7.11. Ephraim is a ſilly Dove, without heart; they call to Egypt, they go to Aſsyria, they had no courage, but were fearfull and faint-hearted like Doves; when enemies and dangers were at hand, when Jehu's letter came to Samaria, the men of the city were exceedingly afraid, and ſaid, Two kings were not able to ſtand before him, how then ſhall we ſtand? 2 King. 10.4. their hearts failed them, when man was in apprehenſion againſt them; what will mens hearts do when God is againſt them? his being with men, puts courage and life into them; Joſh. 1.9. Be ſtrong, and of good courage, he not diſmaid, for the Lord thy God is with thee; and his being againſt them, daunts and damps all: Iſa. 19.13. when God came againſt Egypt, the heart of it melted, and the ſpirits of it fail'd in the midſt thereof.

2. They are not ſucceſsfull in their great and publique undertakings, Deut. 28.29. Thou ſhalt not proſper in thy wayes; thou ſhalt be only oppreſſed and ſpoyled evermore; God blaſts their enterprizes: Jehoram comes out with a great army againſt Abijah, hee had 800000. choſen and mighty men of valour, Abijah had only 400000. half ſo many, 2 Chro. 13.3. and what argument did he uſe? v. 12. Behold, God is with us for a Captain, he is not with you, and you ſhall not proſper, and they did not, but fell in the battell, 500000. of them; a ſtrange victory, that they ſhould ſlay 100000. more then themſelves were in number, God was with the one, and againſt the other, therefore was the ſucceſſe ſo glorious and great to Judah, and ſo bloody and ſhamefull to Iſrael. When God is againſt a people, hee works wonders to ruine them, there is a ſecret curſe upon their counſel, Iſa. 19.3. I will deſtroy the counſell of Egypt, upon their goings out, and what ever they put their hands to, Deut. 28.19, 20. Moſes knew that it's Gods preſence and countenance that makes things ſucceſſefull; God would ſend an Angell with him to drive out the Canaanites, and to plant them in Canaan, but that ſufficed not him, hee muſt have God go with him, Exod. 33.2.15.

3. He ſets over them ſuch as proves their ruine; Lev. 26.17. I will ſet my face againſt you, and they that hate you ſhall raign over you; the Greek is,foreign ſhall perſecute you, intimating, that when God is againſt a people, he gives them perſecuting rulers; Rehoboam whipt p. 441them with Scorpions, 1 King. 12.14. Ahaz made Judah naked and diſtreſſed the land, 2 Chron. 28.19.20. Manaſſeh fill'd Jeruſalem. with innocent blood, 2 King. 21.16. and made the people do worſe then Heathens, 2 Chron. 33.9. all the Kings of Iſrael were naught, and many of them ſore plagues unto the people, and eſpecially Ahab, whom his wife Jezabel ſtirred up to do wickedly, more then any before him, 1 King. 21.25. When Gods face was hid from and againſt a people, he ſet ſuch rulers over them, as proved roaring Lions, and ranging Bears, Prov. 28.15. and I feare God is in controverſie with the Chriſtian world at this time, becauſe moſt Princes in it are haters of their people, bringing them under, and tyrannizing over them. But if God will return in mercy, he will give his people favour, and they ſhall rule over their oppreſſours, Iſai. 14.1, 2.

4. Judgements awaken not, prevail not to reform, to return to God; Iſa. 26.11. When thine hand is lift up they will not ſee; they ſaw in a generall way, that God was angry, but not ſo, as to humble themſelves under his mighty hand; they were rather hardened then humbled under the judgements of God: Jerem. 2.10. In vain have I ſmitten your children, they receive no correction; Iſa. 1.5. Why ſhould you be ſtricken any more? you will revolt more and more; God multiplyed judgements, and they multiplied revolts; God tried them with plagues, famine, wars, bondage, and ſpent much birch about them, but they were ſtiff-necked, hard-hearted, judgement-proof, and daily worſe and worſe, and walked contrary to God, they were ſtubborn, and ſet light by his judgements; when God is againſt a people, his judgements are not ſanctified, they work not out the filth and mud that is in kingdomes and cities, a wrong conſtruction is made of them.

5. There is a ſpirit of envie and bitterneſſe againſt thoſe are deare to God, and ſtand moſt for his wayes and worſhip; they envied Gods people, Iſa. 26.11. they mockt his Meſſengers, miſuſed his Prophets, 2 Chron. 36.16. there was a malignant ſpirit in them in times of the Goſpel, when they went off from the old way of Jewiſh worſhip, and were formed into Goſpel fellowſhip, there was bitterneſſe of ſpirit againſt them, Acts 8.1. there was a great perſecution of the Church which was at Jeruſalem, and they were all ſcattered abroad, except the Apoſtles, and quickly after, p. 442Herod laid hands upon, and killed James. Chryſoſt. and Theophyl. tell you the reaſon,In Matth. 17. A Lapid. in Act.Matt 17 becauſe he was a ſon of Thunder, oppos'd the Jewes, the old nationall way of worſhip, therefore he was poſtulatus ad nocem, the Jewes petitioned Herod to do it, and the more Chriſtianity ſpread, and Churches multiplied in Judea, the more bitter were the Jewes againſt that way, and that was antecedent to the deſtruction of Jeruſalem by Titus.

6. He makes that people baſe and contemptible in the eyes of others; they loſe their honour and glory; they were the head whileſt God was with them, but they became the tail when hee was againſt them.

Obſerv. 3. That the Lord will be known by executing of judgements, he will not ſmite in ſecret, in a corner of the Land or City, but in the midſt of them; and ſo, as his judgements ſhould come abroad, be ſeen and heard of the nations: the Jewes thought God like themſelves, Pſal. 50.21. becauſe hee was ſilent, they felt him not a revenger, and therefore would make him a partaker in their ſins, God would vindicate himſelf, and execute judgement in the midſt of them; the Gentiles were blind, deeming judgements to be caſuall; but God would ſo deal with Jeruſalem, inflict ſuch puniſhment, as that they ſhould ſee and ſay, they were not accidentall, but from the God of heaven; ſo that here the equity and greatneſſe of judgements are held out; they ſinn'd, and grievouſly, in the midſt of the nations, and are puniſhed accordingly in the ſight of the nations; This was an addition to the Jewes miſery, that their enemies ſhould be witneſſes of what they ſuffered.Ad Scapul. c. 3. Tertul. tels of Claudius Hermianus, who perſecuted the Chriſtians bitterly,Nemo ſciat ne gaudeant Chriſtiani. and the rather, becauſe his wife was turned to that ſect, as hee call'd it, he being ſmitten with the juſt hand of God, ſaid, Keep it ſecret, leſt the Chriſtians rejoyce.

p. 443VER. 9, 10.

And I will do in thee that which I have not done; and whereunto I will not do any more the like, becauſe of all thine abominations.

10. Therefore the fathers ſhall eat the ſons in the midſt of thee, and the ſons ſhall eat their fathers, and I will execute judgements in thee, and the whole remnant of thee will I ſcatter into all the winds.

THeſe verſes contain further aggravations of Jeruſalems miſeries: The 9^th verſe tels you they ſhould be ſuch the world had not ſeen, nor ſhould ſee; the 10^th verſe ſpecifies ſome particulars.

The 9^th verſe extends to the time paſt, and to the time future, and falls into examination, whether true in either part.

Firſt, I will do in thee that which I have not done; had not God dealt ſeverely with the old world, with Sodom and Gomorrah, with the Egyptians, who… … drowned? yes, he had; but their ſins being not ſo grievous as the Jews, their judgements were not ſo great, the ſoreſt was that of Sodom; and Lam. 4.6. The puniſhment of the iniquity of the daughter of my people is greater then the puniſhment of the ſin of Sodom; that was overthrown in a moment, it was a ſharp, but ſhort puniſhment, Jeruſalem had ſeverity and length of time, therefore it's added, verſe 9^th, That they be ſlain with the ſword are better then they are ſlain with hunger, their judgement is eaſie.

But was not the ſiege of Samaria as ſad a judgement as this executed againſt Jeruſalem? 2 King. 6.28, 29. there the women eat their own children, and ſuffered great diſtreſſe through famine.

Anſw. The women eat their children, but it came not to that extremity, as that the fathers ſhould eat their ſons, and the ſons the fathers, as here it was: And

Secondly, that was not taken as Jeruſalem was and burnt, many put to the ſword, many carried into captivity.

This part of the verſe you ſee cleared; that reſpects the time to come is more difficult: I will not do any more the like. Did God do his utmoſt now? did he not do as much, or more againſt Jeruſalem and its inhabitants, for putting Chriſt to death? When Titus beſieged Jeruſalem, did they not eat their children, one another, die with famine? did not the plague and ſword deſtroy? ran not their blood down the ſtreets, out at the gates, and affected their p. 444very enemies? came not the wrath of God upon them to the utmoſt? 1 Theſ. 2.16. and ſaid not the Lord Chriſt, Matth. 24.21. that there ſhould be at that time ſuch tribulation as was not from the beginning of the world, nor ever ſhould be; how then is it truth in our Prophet, that God ſaith, I will not do any more the like?

foreign1. The Hebrew word for no more, doth not alwayes ſignifie perpetuity, but ſometime, a long tract of time; or a conſiderable ſpace, 2 King. 6.23. the heads of Syria came no more into the land of Iſrael, that was, for a certain time they did not, but yet afterward they came again, as appears in the next verſe: ſo Iſa. 2.4. Nation ſhall not lift up ſword againſt nation, neither ſhall they learn war any more; it's ſpoken of Chriſts time; and for ſome yeers, there was quietneſſe in the world, but after the Goſpell ſpread, wars were learned and practiſed again: one place more in Gen. 46.29. Joſeph fell on his fathers neck, and wept on it a good while, it's the ſame word; ſo then God would not do ſo any more, that is, for a good while, a long ſeaſon, for that age and generation.

2. We do not find that ever there was ſuch a hand of God upon a people, that the fathers ſhould eat their ſons in an open viſible way, and the ſons the fathers, as there it was. The Scripture mentions not the like again, ſcarcely any ſtory in the world; and in this particular it may exceed all that ever God had done, or would do. God never would do Chemohu like that again. No ſuch preſident ſhould be after it; and ſo that they ſhould be ſcattered into all parts of the world.

3. Some Interpreters conceive the words, that which I have not done, and whereunto I will do no more the like, to be an uſuall phraſe amongſt the Hebrewes to ſet out the greatneſſe of the judgement.

Becauſe of all thine abominations.

foreignThe Hebrew word ſignifies a hatefull thing, ſuch as is loathſome and dangerous: The Septuagint do frequently render it by foreign, which is a thing ſo deteſtable, as Propter foeditatem nemo non averſatur, a wickedneſſe of which ne-fari liceat, it's ſo offenſive, unſavory: the word foreign abominari, ſignifies ſuch a thing as a man omibus ſenſibus abhorreth, that a man indures not patiently, to heare, ſee or ſpeak of; it points out notorious ſins, of all kinds, I ſhall name ſome unto you: the counterfeiting of the ſexes, men p. 445by wearing the womens, and women the mens apparell; this was an abomination unto the Lord, Deut. 22.5. inceſtuous marriages, Adulteries, Sodomie, Buggery, Lev. 18.26, 27. he had mentioned the ſins, and then calls them abominations, falſhood in weights and meaſures, Deut. 25.14, 15, 16. Idolatry, as 1 Pet. 4.3. Abominable Idolatries, and ſo odious are Idols, that they are call'd abominations, 2 Chron. 15.8. Aſa put away the abominable Idols; the Hebrew is, abominations, Idols are meer abominations, Milchom was the abomination of the Amorites, Chemoſh of Moab, and Molech of Ammon, 1 King. 11.5, 7. Idols make nations abominations to God and man, they are a ſhame, Hoſ. 9.10. an accurſed thing, Deut. 7.26. ſuch abominations as theſe mentioned, and others they were guilty of.

Verſ. 10.

Therefore the fathers ſhall eat the ſons in the midſt of, &c.

Here the dreadfulneſſe of Gods judgements are in part expreſſed; fathers ſhould eat their ſons, and ſons their fathers, not as Pradus would have it, they eat the food of one another that ſhould have preſerved life, and ſo became the death of each other. It was a reall eating, La…. 4.10. The pitifull women have ſodden their own children, they were their meat, and may it be thought their hungry husbands ſhared not with them in thoſe Viands? what was threatened was made good, and certainly the fathers did eat their own children at that time, and the children the parents. If tender mothers did this, much more fathers, Qui ſolent eſſe ſeneriores in filios; ſo extreme was the famine, that it made them do acts againſt piety, honeſty, humanity, light of nature; neceſſity breaks all bands; in the Samaritan famine they did eat their children: 2 King. 6.29. you may read a lamentable diſcourſe, of a mother killing and eating her child for hunger, in Joſeph. l. 7. bel. Judaic. c. 8. when Titus beſieged Jeruſalem, it was Mary the daughter of Eleazar a noble woman, ſhe boiled one part, and kept the other; ſome ſmelling fleſh, asked, What was done? ſhe tells the fact, and attoniti receſſerunt, they went away amazed. In Honorius time there was ſuch a famine at Rome, that there was a publike cry; Pone pretium humana carnis, ſet the price of mans fleſh.

Obſerv. 1. When God is become an enemy to a people, hee doth unheard of things, ſuch ſeverity is in his judgements as is not ordinary; p. 446their abominations had made the Lord againſt them; and therefore would do as he had not done: ſend a ſharper ſword and famine then ever, Lev. 26.30, 31, 32. My ſoul ſhall abhorre you, and I will make your cities waſte, bring your Sanctuaries and land into deſolation, and your enemies that dwell therein ſhall be aſtoniſhed at it; they ſhall wonder at the ſeverity of God towards his people, and not only inmates, but forrainers ſhall wonder: Jer. 19.3. Behold, I will bring evill upon this place, the which whoſoever heareth, his ear ſhal tingle: and Jerem. 22.8, 9. nations ſhall ſay, Wherefore hath the Lord done thus unto this great city? Then they ſhall anſwer, Becauſe they have forſaken the Covenant of the Lord their God, &c. Gods judgements would be ſo hard and heavie, that the nations ſhould marvell, and be unſatisfied at them, till they ſhould heare how they had dealt with God. Hath not God of late been againſt Germany, and executed extraordinary judgements there, ſuch as cauſe aſtoniſhment? have not mens eyes been twiſted out with cords, their skins flead off alive, their faces plain'd with cheſils, their noſes and ears cut off to make hatbands,Lament. of Germany. their mouths gagg'd, piſſe & filthy liquids powred down; Have not men been hung up by the hands in the ſmoak? put into hot ovens, roſted with ſtraw fires? have not Divines been cut in pieces, and their limbs thrown to dogs? have not many fed and liv'd upon the fleſh of dead men and women, eaten their own children, kill'd one another for relief againſt hunger; ſtrange judgments God brought upon Germany, and as ſtrange upon Ireland, hath it not been the land of Gods ire, and the people the generation of his wrath; and felt more for ſo ſhort a time, then Germany or other nations? have not women with childe been raviſh'd, then ript open, the bed of conception viewed, the child taken out, and thrown into the fire? have not the Proteſtant Miniſters been ſtript, bound to trees or poſts, their wives and daughters raviſhed before their faces, then hang'd up before them ſo raviſhed, cut down half dead, quartered and diſmembred? have not many been turn'd out naked, forc'd into waters, famiſhed to death under hedges; ſome have been mortally wounded, their bellies ript, bowels let out, and left upon dunghils, that they might not be ſoon out of their miſery.

p. 447VER. 11.

Wherefore, as I live, ſaith the Lord God, ſurely, becauſe thou haſt defiled my Sanctuary with all thy deteſtable things, and with all thine abominations, therefore will I alſo diminiſh thee, neither ſhall mine eye ſpare, neither will I have any pity.

IN this verſe are two farther aggravations of Jeruſalems judgements, and the cauſe of them:

The firſt aggravation is the inevitableneſſe of them; ſurely I will diminiſh thee, and that confirmed by an oath, as I live, ſaith the Lord, I'll do it.

The ſecond is the diſpoſition of God puniſhing them, and that is dreadfull, hee will neither ſpare nor pity them; and then the cauſe is, their defilement of his Sanctuary with their deteſtable things and abominations.

As I live.

It's the form of an oath, and is much uſed in the old Teſtament, as in Zeph. 2.9. Jer. 46.18.22.24. Iſai. 49.18. Deut. 32.40. Numb. 14.21.28. but it's more in our Prophet, then in all the Scripture beſides, fourteen times I find it; men are hardly perſwaded to believe God in his way of judgements, and therefore being in that way in this Prophecie, he ſwears oft: You have this oath, Chap. 14.16, 18.16.48.17.19.18.3.20.3.31.33.33.11.27.34.8.35.6.11. It's a weighty oath, and imports that which followes; it is not comminatory, but abſolute, without evaſion, without revocation; as ſure as I live, and am God, it ſhall be done: Pſal. 110.4. The Lord hath ſworn, and will not repent: a thing is ratified, and cannot be altered when it's confirmed by an oath, which is an immutable thing; Hebr. 6. Let mee not live; let me not be God, if I do not diminiſh you, but be as an Idoll god, without ſenſe, underſtanding or life: the ſign of an oath, anciently, was the lifting up the hand to heaven; and this is given to God when he ſwears: alſo Deut. 32.40. I lift up my hand to heaven, and ſay: I live for ever. This way of ſwearing hath lately been renewed at our taking the Covenant, and is to be wiſhed that it may be uſed when there is juſt occaſion of ſwearing, rather p. 448then laying the hand upon a book, and kiſſing it afterwards, ſuch a way of taking an oath the Scripture holds not out; and the lawfulneſſe thereof is queſtioned by many.

Thou haſt defiled my Sanctuary.

The word Mikdaſh notes ſometimes a holy place for refuge, and referres to God himſelf; Iſa. 8.14. Hee ſhall be for a Sanctuary; here it notes the Temble, the place of Gods worſhip, from Kadaſh to ſeparate and conſecrate to divine uſe; the Sanctuary or Temple was conſecrate,Schindl. ad doctrinam, ad precationem, & ad cultum divinum, it was only for holy uſes; ſome divide the Temple into the porch,Weems. palace and place of the Oracle, others into the court of Iſrael, the court of the Prieſts, and the court of God, where the Ark and Cherubims were,Jun. Maldon. and this they make the Sanctuary or place of holineſſe: for Mikdaſhi is my holineſſe as well as my Sanctuary, there the glory of God appeared between the Cherubims, and this place they deſired.

I ſhall ſpeak a little of the holineſſe of places, becauſe there is an opinion in the world, that ſome places are holy, and that duties done in them are better then done elſewhere. It was the ſaying of a great Prelate,B. A. that God heard prayer, Non quia precatur, ſed quia ibi, becauſe the prayers were in ſuch a place.

Two wayes places become holy:

Firſt, by divine preſence.

Secondly, by divine inſtitution.

For the firſt, when God did in a viſible extraordinary way manifeſt himſelf and his glory in any place, this made it holy, as Matth. 17. when Chriſt was transfigured in the mount, and excellent glory appeared; this made the place holy, and the Apoſtle call'd it The holy mount; 2 Pet. 1.18. So Gods appearing to Moſes in the buſh, Exod. 3.5. made that place holy, ſuch appearances of God are not now.

The ſecond way is by inſtitution and appointment from God; when the Lord doth depute and conſecrate places to holy uſes, then are they holy, as the Temple was, God appointed the place, the building of the Temple, the dedication & conſecration thereof; its onelyonly God can make any thing holy, none but he that made the creature, can lift it up to a higher condition then 'twas ſet in p. 449at firſt; no man can make perſons, things, times, places, holy, beſides the Lord. Now the Temple was by the inſtitution of God ſo ſanctified, that it was a type of Chriſt, a part of worſhip, a powerfull meanes of grace, giving acceptation to the perſons, and all the duties of worſhip there done; ſo that it was a ſin for them to worſhip elſewhere, or to divert the Temple to any other uſe; We have no extraordinary appearance of God to make places holy, nor any conſecrated by divine inſtitution to type out Chriſt, or any ſpirituall thing to be a part of worſhip, a means of grace, making the worſhippers and worſhip more acceptable; and therefore I conceive we have no place holy; it was not the Temple, but the Synagogues that reſembled our publique places of worſhip, and they were not holy; Mat. 10.17. They ſcourged in their Synagogues; and that was no holy act;A Lapid. Brugenſ. it's the judgement of learned ones that Paul had his five whippings, of which he ſpeake in the 2 Cor. 11.24. in the Synagogues; they had the Word preached in them, Job. 18.20. Act. 15.21. as it is in theſe publique places, yet that did not make them holy, and priviledge them from common acts of Juſtice; the holineſſe of places under the Law was ceremoniall, and Chriſt hath put an end to ſuch holineſſe; the difference of places he hath taken away, and no one is more holy then others, Job. 4.21. The houre is coming, ſaith Chriſt to the woman, when you ſhall neither in this mountaine, nor at Jeruſalem worſhip the Father; it's true, now there is holineſſe in theſe places, the men and their ſervices are more accepted here then any where elſe; but the houre is at hand, that all ſuch reſpects ſhall be taken away, and all places made alike, and you and your ſervices ſhall be as acceptable in every place of the world, as at Jeruſalem. Hence is it that Paul puts men upon praying every where, 1 Tim. 2.8. Many thinke their prayers better in ſuch a meeting-place as this, then in their cloſets, then in the fields; but they are deceived, places now adde no efficacy or acceptation to mens prayers; it's rather prayer, Ordinances, and ſo the ſpirituall preſence of God in them that makes places holy; and this is the Argument that ſome ſtick upon; but upon examination, this will not make the publick place of meeting more holy then others; for Mat. 18.20. it's ſaid, Where two or three are gathered, &c. be it in a ſhip, a private houſe, a field, if gathered together in his Name, he is in the midſt of them, he is there not for the place, but the p. 450peoples ſake; yet no man judicious accounts all places holy where ſpirituall duties are doing, or after they are done; and why publick places of worſhip ſhould be ſo accounted of in time of worſhip or after, is not diſcernable to a religious and judicious eye; of old the Altar ſanctified the gift, it's not ſo now.

Haſt defiled.

foreignIn the Vulgar it's violaſti, haſt violated, wronged; but the Hebrew word notes more, it's impurare, vitiare; and it's the ſame word with that ſets out the defilement of Dinah, foreignGen. 34.5. Vitiavit Dinam; a woman may be wronged, and not be defiled; the Sanctuary was defiled, polluted, prophan'd. Sometimes you reade of the Lands being defiled, as Num. 35.34. Sometimes of the Prieſthoods, Neh. 13.29. Sometimes of the Lords holy Name being defiled, Ezek. 43.7. And here of his Sanctuary: We muſt inquire what it is that defiles the ſame.

1. Sacrificing other where then God commanded: Levit. 17.4, 5. If an Oxe, Lamb, or Goat were kill'd in the Camp, or out of it, and not brought to the dore of the Tabernacle to offer, it was accounted of God bloudſhed; they would offer in the fields, and not where God appointed; and this was a defilement, and as great as ſhedding of bloud.

2. When they brought things or perſons prohibited; as

1. Unwarrantable Sacrifices, any thing corrupt, and not according to rule, Mal. 1.7, 8. Yee offer polluted bread upon mine Altar; it was not unleavened, of fine flower and oyle, according to preſcription, Levit. 4.8. it was of Rye, Barley, or courſe Wheate; and this bread, this Mincha polluted Gods Altar; and ſo when they affered the blind, ſick, and lame for Sacrifice, they were corrupt things, ver. 14. and defiled the Altar and Temple of the Lord.

2. Idolls; God would not have any Idoll come in his houſe; 2 Cor. 6.16. What agreement hath the Temple of God with Idolls? God and Dagon cannot dwell in one houſe; this was the quarrell here, Jer. 7.30. They have ſet their abominations in the houſe which is called by my Name, to pollute it. The ſame words you have againe in Jer. 32.34. and you ſhall finde there were ſtrange Altars ſet up in Gods houſe; Ahaz brought in the Altar of Damaſcus, 2 King. 16.10. &c. And there were the Altars of Manaſſeh in the Court of p. 451the Lords houſe, 2 King. 23.12. And the high places on the right hand of the mount of corruption, ver. 13. they did defile alſo, as the carkaſſes mention'd in Ezek. 43.9. which were the carkaſſes of Manaſſeh and Amon, Mend.buried in the Kings garden cloſe by the wall of the Temple.

2. When perſons were brought in legally uncleane; Ezek. 44.7. Yee have brought into my Sanctuary, ſtrangers uncircumciſed in heart and in fleſh, to pollute it.

With all thy deteſtable things.

Shikkutzim, The word notes not offenſive things ſimply, but ſo offenſive as to offend the ſenſes and the minde, and ſo to offend them, as it cauſeth an abhorring with execration; and ſuch things are Images and Idolls; 2 King. 23.24. thoſe had familiar ſpirits, the Wiſards, the Images, the Idolls, and all the abominations: The word is Shikkutzim, all the deteſtable and execrable things did Joſiah put away;foreign the Spirit of God ſpeaks of them with deteſtation; Jer. 11.13. Yee have ſet up Altars to that ſhamefull thing, even Baal; Act. 15.20. Pollution of Idolls: dunghill or Jakeſie gods,foreign. ſo the word Gillulim ſignifies: Ezek. 22.3.foreign. They are terror to them that worſhip them: 1 King. 15.13. Maachah made an Idoll; a thing to terrifie the word is; and Pſal. 135.15. The Idolls of the Nations; it's the griefe, torment of the Nations. Theſe names expreſſe the deteſtation of God againſt Idolls, and ſhould quicken us to the deteſtation of them; according to that in Deut. 7.26. Thou ſhalt utterly deteſt, or utterly abhorre an Idoll, or any part of it: the Originall is, In deteſting thou ſhalt deteſt, and in abhorring thou ſhalt abhorre; noting the great deteſtation and abhorrency ſhould be in Gods people to Idolatry; for they defile mens conſciences, Gods worſhip and Sanctuary; therefore the Septuagint renders the word abominations or deteſtations, in Jer. 22.34. foreign, pollutions.

Therefore will I alſo diminiſh thee.

The Hebrew is foreign which the Vulgar renders, confringere, I will break thee; and then the ſenſe runs thus: My purpoſe was to have preſerv'd the Temple ſafe from all violation, if ſo be you had kept it unpolluted; but now ſeeing you have defiled it with your deteſtable things, I muſt and will break it down, as being no better p. 452then a common prophane houſe. It ſignifies alſo to ſhave, as in Jer. 48.37. Every beard ſhall be clipt or ſhaven; the Nazarites were holy to the Lord, and if by the ſudden death of any they were defiled, their cleanſing was by ſhaving of their heads, Num. 6.9. So alſo was the Leper to be cleanſed by ſhaving off his hair, Lev. 13 33.14.8. And ſo here they were defiled, and God would cleanſe them by ſhaving; and ſo it correſponds with the razor men trimmed in the firſt verſe, and both theſe ſenſes fall in with the word diminiſh, which the Hebrew word alſo denotes, diminuere detrahendo, & ſo is contrary to Joſeph which is to add to a thing; God would not add any more mercies, but take away their mercies, and diminiſh them, they had diminiſhed his honour, hee would diminiſh their comforts; they had ſtain'd his glory, and he would take away their glory, the Temple and City. Some render it ſuccidam, I will cut down, God would deal with Jeruſalem as an Husbandman doth with a barren or rotten tree.

Neither ſhall mine eye ſpare.

This kind of expreſſion is much uſed in this Prophecie, more ſeldome in others. The eye is the Index of the minde, the diſpoſition whereof is ſeen, diſcern'd there as in a looking glaſſe; anger, joy, love, grief are inmates, yet viſible in the eye, that is the caſement they look out at; the hidden things of the heart are revealed by the eye; pity, ſparing, compaſſion are affections of the heart and mind, and God ſpeaking after the manner of men, ſaith, Mine eye ſhall not ſpare, as it's in Iſa. 13.18. Their eye ſhall not ſpare children, there ſhould be no ſign of pity or remorſe in them; ſparing is given to the eye as the ſign of it. From the eye is intelligence given of mercy or ſeverity within; you ſhall not have the leaſt hint of mercy from mine eye, but evidence of wrath only; and whereas others were wont to be affected with the miſeries they behold, their eye affects their heart; Lam. 3.51. I will not be at all affected with their miſeries, let a great army ſit down before them, let famine, plague, ſword devoure, let all miſchiefe be upon them, mine eye ſhall not affect mine heart, I will not repent.

I will not have any pity.

What could have been ſaid more dreadfull? the Hebrew word p. 453foreign ſignifies to be of a prone, pitifull affection towards any, though they deſerve ill, Joel 2.18. Gods people had ſinned greatly, were under ſore judgements, deſerv'd utter deſtruction; but let them faſt, pray and turn, then will the Lord pity them, though they deſerve no mercy, yet hee will ſhew them mercy: ſo in 2 Chron. 36.15. they were exceeding ill, yet God had compaſſion on them; it's the ſame word, and hath a contrary ſignification to foreign which is to deſtroy without mercy; and ſo the word in this place, when it hath foreign joyn'd unto it, ſignifieth as much as I will not have any pity, that is, I will deſtroy without mercy, 1 Sam. 15.3. Smite Amalek, utterly deſtroy all that they have, and ſpare them not, that is, have no pity on them, and when God ceaſeth to pity a people, it's ſad, then no redemption for them, Iſa. 63.9. God will deliver them into the hands of their enemies, Zach. 11.6. hee will harden others againſt them; when God pities not, yet if men will, it's ſome comfort, but men ſhall not do it, Jer. 21.7. When in Nebuchadnezzars hands he ſhall not ſpare, pity, or ſhew mercy, when they ſhould fall down, beg for their lives at the hands of Babylonians, they ſhould finde no mercy, only bitter words and bloody deeds: in Amos 1.11. it's ſaid, Edom caſt off all pity, and his anger did tear; and ſo God, he caſt off all pity, and deſtruction followed; Jer. 13.14. I will daſh them one againſt another, even the fathers and the ſons together, I will not pity, ſpare nor have mercy, but deſtroy them; and you may ſee this fulfill'd in the Lamentations, Chap. 2.2. The Lord hath ſwallowed up all the habitations of Jacob, and hath not pitied: as a wilde beaſt doth his prey, as a Sea doth ſhips, God left not one, no pity at all; ſee verſ. 17.21.

Obſerv. 1. That ſin defiles the holy things of God; they defiled not only themſelves, but the Sanctuary, and worſhip of God in it, the land of Canaan was holy, and ſin defiled that, Jer. 16.38. the Temple was holy, and ſin defiled that, Ezek. 23.38. the Altar was holy, and ſin polluted that, Mal. 1.7. the Sabbaths were holy, and ſin prophaned them, Neh. 13.17. the Prieſthood and Covenant was holy, and ſin defiled them, Neh. 13.29. Gods name is holy, Ezek. 20.39. ſin pollutes that.

2. That defilement of Gods worſhip brings certain and ſevere judgements; they had defiled his Sanctuary with Idols, ſuperſtitions, polluted bread, blind, lame, corrupt ſacrifice, by ſuffering unclean p. 454and uncircumciſed perſons to come there, and the Prophet brings in the Lord, ſwearing, As I live, ſaith the Lord, ſurely, becauſe thou haſt done ſo, I will therefore diminiſh thee; here is the certainty of judgement: neither ſhall mine eye ſpare, neither will I have any pity; here is the ſeverity of it: Gods Worſhip and the Ordinances of it, are his Name, Mal. 1.11, 12. Exod. 20.24. in all places where I record my Name, that is, where God puts his Worſhip, 1 Kin. 14.21. Jeruſalem is the city that God chuſed out of all Tribes to put his Name in, 1 King. 8.29. My Name ſhall be there; Hence ſaith David, Pſal. 76.1. In Judah is God known; his name is great in Iſrael: the Gentiles knew not God, they had not his Name amongſt them, nothing of his worſhip, no true prayer, and that is his Name, Gen. 4.26. not the ſeals of the Covenant, Mat. 28.19. not the cenſures of the Church, 1 Cor. 4.5. and theſe are his Name. Now Gods Name is very precious, and the prophaning of it is forbidden in a ſpeciall manner; Lev. 22.31, 32. Yee ſhall keep my Commandments and do them, I am Jehovah; and yee ſhall not prophane my holy name; when they preſumptuouſly break any command of God, ſay the Rabbies, then they prophane Gods Name: it's the greateſt preſumption and violation of Gods commands, to corrupt his worſhip, to mingle our inventions with it; the ſpirit and the ſtrength of the ſecond Command, is againſt all invented worſhip and Idolatry, which is a hating of God, and provokes to jealouſie and wrath more then other ſins, Ezek. 23.37, 38. they had ſinned in murther and adultery, Idolatry, but what went neereſt to the heart of God, even their corrupting of his Worſhip, and that is ſet out with a ſpeciall Emphaſis, This they have done unto me, they have defiled my Sanctuary; to defile it with blood is bad, but with falſe worſhip, with Idols, and ſuperſtitions, is abominable: what makes God reject a people, and count them the generation of his wrath? Jer. 7.29, 30. they ſet their abominations in the houſe call'd by my name, and pollute it: read the 8^th of Ezekiel, and ſee the concluſion, Therefore will I alſo deal in fury, mine eye ſhall not ſpare, neither will I have pity: and though they cry in my ears with a loud voyce, yet will I not heare them.

p. 455VER. 12.

A third part of thee ſhall die with the peſtilence, and with famine ſhall they be conſumed in the midſt of thee: and a third part ſhall fall by the ſword round about thee; and I will ſcatter a third part into all the winds, and I will draw out a ſword after them.

HEre's an explication of the Type in the firſt and ſecond verſes, with a farther aggravation of Jeruſalems miſery, from the variety of puniſhments:

1. Peſtilence.

2. Famine.

3. Sword.

4. Diſperſion: Four ſore judgements.

Peſtilence.

It's from a word that ſignifies to ſpeak, and ſpeak out,foreign the Peſtilence is a ſpeaking thing, it proclaimes the wrath of God amongſt a people. Druſ. fetches it from the ſame root,In Hab. 3.5. foreignHab 3:5 but in Piel, which is to decree; ſhewing that the peſtilence is a thing decreed in heaven, not caſuall. Kirker thinks it's call'd dever, becauſe it keeps order, and ſpares neither great nor ſmall; the Hebrew root ſignifies to deſtroy, to cut off, and hence may the Plague or Peſtilence have it's name. The Septuagint render it foreign, death, for ordinarily its death: and it's expreſt by death, Rev. 6.8. he ſate on the pale horſe, kill'd with ſword, hunger, death, and beaſts of the earth; it referres to Ezek. 14.21. where the Peſtilence is mentioned.foreign Peſtilence may be from a word ſignifies, to ſpread, ſpoil, ruſh upon, for it doth ſo, 2 Sam. 24.15. 70000. ſlain in three dayes; and Plague à foreign from foreign, to ſmite, to wound, for it ſmites ſuddenly, and wounds mortally; hence it is in Numb. 14.12. I will ſmite them with the Peſtilence, this judgement is very grievous; Pſal. 91.3. it's call'd the noiſome peſtilence, becauſe it's infectious, contagious; and therefore the French read it, de la peſte dangeruſe, from the dangerous peſtilence; it doth indanger thoſe that come neer it: and Muſc. hath it à peſte omnium peſſima, and others, the wofull peſtilence; it brings a p. 456multitude of woes with it to any place or perſon it comes unto, it's a meſſenger of wofull feares, ſorrowes, diſtractions, terrors, and death it ſelf.

With famine.

Of this ſore Judgement hath been ſpoken in the 4^th Chapter. foreign is exardere fame; and the famine here is ſuch an one as burns, withers, dries up a man; when the calor nativus hath nothing able to feed upon, it conſumes the humidum radicale, and man quickly periſheth. The Scripture ſpeaks of a three yeers famine, 2 Sam. 21.1. a ſeven yeers famine, Gen. 45.6. what numbers periſhed then? when famines are mighty, Luke 15.14. terrible, Lam. 5.10. prevailing, 2 King. 25.3. and deſtroy not only the branches, but the root, Iſa. 14.13.

By the ſword round about thee.

foreignCharab ſignifies to dry up, to lay waſte, to deſtroy; whence Cher…b a ſword is derived, for it drawes out the blood, dries up the body, laies waſte and deſtroyes, Deut. 32.42. It's ſaid to eat fleſh, to drink and be filled with blood; Iſa. 34.6. Here it's put for wars, the wars of the Babylonians againſt Jeruſalem, which are called, The ſword of the king of Babylon, Ezek. 21.19.32.11. What a judgement the ſword of war is, wee begin to know and feel, it dries up the blood of kingdomes; it makes them wilderneſſes, and deſtroyes round about: hence the ſword is ſaid to be hurtfull, Pſal. 144.10. powerfull, Job 5.20. oppreſſive, Jer. 46.16. bereaving, Lam. 1.20. to reach to the Soul, Jer. 4.10. to devour from one end of the land to the other, ſo that no fleſh ſhall have peace, Jer. 12.12.

I will ſcatter a third part into all the winds.

It's ſuch a ſcattering as is of duſt or chaffe before the winds, a fanning of them; God would bring a wind out of the North ſhould fan them, as corn is fann'd, and ſcatter them abroad, Jer. 4.12, 13. I will fan them with a fan, Jer. 15.7. It's the ſame word is here, and notes a great fanning, ſcattering of them; and complaint is made of ſuch ſcattering, Pſal. 44.12. Thou haſt ſcattered us among all the Heathens, that was, into the ſeverall winds and countries round about; and Zac. 7.14. I ſcattered them with a whirlewind p. 457amongst all the nations whom they knew not: this was a heavie judgement, to be remov'd from their own country, friends, to be ſcatter'd ſeverall wayes, to be with them, whoſe language and manners they knew not, that were cruell, barbarous, haters of God, his Worſhip, people, to be ſervants and ſlaves to them, this was a judgement ſorer then peſtilence, famine, ſword, and they had been better have been cut off in their own land, or in their journey to thoſe places, neither were they in ſafety there, for God would draw out a ſword after them, they ſhould be captives, undergo great hardſhip, and be daily in jeopardy of their lives. The ſword ſhould purſue them, as the phraſe is, Jer. 48.2. theſe judgements were contrary to the bleſſing of plenty, ſafety and peace promiſed in Lev. 26.4, 5, 6.

VER. 13.

Thus ſhall mine anger be accompliſhed, and I will cauſe my fury to reſt upon them, and I will be comforted: and they ſhall know that I the Lord have ſpoken it in my zeal, when I have accompliſhed my fury in them.

IN this Verſe two ends of divine judgements are held forth:

1. The ſatisfaction of his own Juſtice, when judgements are fully executed, he will be comforted.

2. The conviction of his adverſaries; They ſhall know that I the Lord have ſpoken.

Then ſhall mine anger be accompliſhed.

Here is mention of anger and fury,Deo fur…r & ira tribuitur cum oſtendit factu aliquid ſibi d…ſplicere; max me autem iraſci dicitur cum poenam infligit, Rive…. in Exod. which you oft finde given to God. But neither theſe nor other paſſions are in God, he is not carried by affections as men are, they are neither materially nor formally in God, whoſe eſſence is immixt and immutable; anger and fury are given to God, when he manifeſts by his actions that ſomething diſpleaſes him, and eſpecially when hee puniſheth the creature, they are effects from God, not affections in God; Iſa. 27.1. fury is not in mee.

Be accompliſhed.

The Hebrew is to finiſh, to perfect; as in Gen. 2.2. God ended p. 458his work, foreign.he accompliſhed what he was about; ſo here, the Septuagint hath it, ſhall be perfected; it notes a progreſſe in Gods wrath, which ſhall not ceaſe in the mid way, but go on to the higheſt degree; as men when they are much incenſed proceed in puniſhment of delinquents, till they be ſatisfied, they let out their wrath to the full, and ſo God would do. Formerly God had kept in his wrath, not let it have the reins, nor break over the banks, and if it did get looſe at any time, and break out, he quickly call'd it back, and turned it away, Pſal. 78.39. but now he would ſtir up all his wrath, and let it out to the full, and accompliſh it among them; now plague, famine, ſword, diſperſion ſhould have their will and power over them, God would inflict what hee had conceived and threatned againſt them.

I will cauſe my fury to reſt upon them.

That is, God would terminate, faſten ſettle his wrath upon them, not ceaſe it from them, it ſhould not fleet or move, but abide; they ſhould be a people under fury, a generation of his wrath, Jer. 7.29. a people of his wrath, Iſa. 10.6. God would ſhoot his arrowes into them, and they ſhould ſtick in their ſides, whither ever they went Gods fury ſhould be ſtill upon them; it notes out the continuation of Gods anger, which Jeremiah expreſſeth to the full, Chap. 7.20. Behold, mine anger and my fury ſhall be powred out upon this place, upon man and beaſts, upon the trees of the field, upon the fruit of the ground, and it ſhall burn and no… be quenched; neither their tears nor their blood ſhall put out the fire of divine wrath kindled againſt them, it ſhould ſtill burn, notwithſtanding all means uſed to quench the ſame. God would make his wrath a biding wrath; ſuch is that ſpeech in Iſai. 30.32. In every place where the grounded ſtaffe ſhall paſſe, which the Lord ſhall lay upon him, which the Lord ſhall cauſe to reſt upon him is the Hebrew. What's the grounded ſtaffe? the wrath of God intended to be fixt, laid in, and laid down for a foundation of ruine, that wrath would God cauſe to reſt upon him, that is, the Aſsyrian; the mark of the ſtaffe ſhould be in their fleſh and ſtate for ever. I will be comforted, God is the God of all comfort, 2 Cor. 1.3. yet he ſaith, he will be comforted; not that God was infeebled through diſcomfort, and needed addition of comfort and ſtrength from any creature, but p. 459it's ſpoken after the manner of men, God had mourn'd over them a long time, expreſſed his griefe by the Prophets threatnings, by leſſer judgements inflicted, they had done no good, and now he would eaſe himſelf of them and be comforted. Wicked men are a burthen to God, and when a burthen is taken off, it's eaſe, it's comfort; Iſa. 1. you have God brought in much grieved, and complaining of this people, verſ. 2, 3, 4, &c. and in verſ. 24. he ſaith, Ah, I will eaſe mee of my adverſaries, and avenge mee of mine enemies; ah, the time is now come, and I am glad of it, that I ſhall be eaſed of this great burthen, bearing with this rebellious people; I will caſt them off and revenge my ſelf upon them; revenge is ſweet,Aeſtuantem animam vindicta levat. it's an eaſe to reproached, provoked ſpirits; for where is anger, there is grief and deſire of revenge, which obtaining, takes away grief and anger, whereby the mind is comforted: therefore God would eaſe himſelf by avengement on them; ſo here, God would accompliſh his anger, ſettle his fury upon them, and be comforted in it, hee would execute ſevere judgements, and approve, yea applaud them being executed.

In my zeal.

Theſe words are oft in the Prophet;foreign. the Hebrew ſignifies ſometimes zeal, ſometimes jealouſie; the Septuagint renders it in my zeal, not in my jealouſie. Zeal is the intention of all affections; it notes,

1 The earneſt love of God for the good of his Church and his own glory, Iſa. 9.7.

2 Jealouſie, which is with great indignation and grief, Numb. 25.11. ſuch as amounts to hatred and enmity, Iſa. 59.17. God was very zealous of the good of his people, and therefore gave them zealous Prophets, by whom his zeal was made known; the Prophets ſpake in Gods name, delivered their meſſage with authority, power, life; they lifted up their voyces, told the people of their ſins, reproved them ſharply, were very zealous in their Prophecies; hence they were counted factious and fiery ſpirits, men venting their own opinions and humour: hence their labours were ſleighted; they lookt upon as contemptible men, not worthy to live, they did ſo trouble both Church and State with the things they delivered; but they ſhall know, that not men, but God ſpake, that it was not their zeal, but my zeal that they have oppoſed and p. 460rejected mee in my Prophets. If you referre it to jealouſie, it notes out Gods taking them into covenant to be his people; their revolt by Idolatry and other ſins, and Gods jealouſie upon it, who growing hot with diſpleaſure, ſpake ſharp and dreadfull things againſt this people, as a jealous husband would do againſt an adulterous wife.

Obſerv. 1. That God goes on by degrees in his wrath againſt a people, he did not accompliſh his anger and fury at firſt, he began with leſſer judgements, but at laſt came up to a perfection; before he had whipt them with ſcourges, now hee would do it with Scorpions; he had formerly done much, vexed them with wars, famine, plague, but never laid waſte their city, ruin'd their Temple, ſcattered them into the four winds, as now he would do; hee had in times paſt corrected them like a father, he would now execute them like a Judge, the drops of his wrath had done no good, now they ſhould have the full vials, all the wrath conceived againſt them ſhould be inflicted, accompliſhed.

2. That wrath let out againſt a ſinfull people, oft times lies long upon them; I will cauſe my fury to reſt upon them, they were 70. yeers under Gods diſpleaſure in Babylon; Gods wrath hath been upon the Jews that rejected the Goſpel theſe 1600. yeers they would not be under the bleſſing of Chriſt, they are under the curſe of God, his wrath abides upon them; Gods anger and fury hath reſted upon Germany above twenty yeers; theſe kingdomes of Ireland and England are under it; fervent prayer is requiſite, that God would remove his wrath, and not let it reſt upon us. It's a dreadfull thing to have ſettled plague or war amongſt us; The Barons wars in King John's, Henry the third's, and Edward the ſecond's dayes, made ſad times, Gods wrath reſted then for a long ſeaſon upon this kingdome, the choyceſt blood of it was let out, and it brought a deplorable condition. Let us repent and reform, that wrath may not reſt upon the kingdome; and let us believe, that wrath may not abide upon us; John 3.36. He that believes not, the wrath of God abideth on him: man came into the world a childe of wrath, an heir of wrath, Chriſt is a remedy propounded for removall of that wrath, if men believe not, the wrath of God abides ſtill on them, goes along with them, and will eternally ſink them.

3. God takes pleaſure in executing judgement, in accompliſhing p. 461his wrath, and cauſing his fury to reſt upon impenitent and incurable ſinners he will be comforted in it: Prov. 1.26. I will laugh at your calamity; God would bring calamities upon them, juſt judgements for the ſetting at naught his counſels, refuſing his reproofs, and rejoyce in them; for as judgements are ſatisfaction to divine juſtice, they are delightfull unto God, Iſa. 30.32. in every place where the grounded ſtaffe ſhall paſſe which the Lord ſhall lay upon him, it ſhall be with Tabrets and Harps: when God ſhould deſtroy the Babylonians and Aſsyrians, it ſhould be with delight, which the Tabrets and Harps expreſſe, which were muſicall Inſtruments, uſed in wars and victories, Exod. 15.20. And when God executed judgement upon ſpirituall Babylon, Rev. 18.20. it was with joy; therefore the Spirit of God calls for it, Rejoyce over her, thou heaven, and yee holy Apoſtles and Prophets, for God hath avenged you and himſelf on her alſo, which was a comfort and eaſe, a delight to God; hence judgements in Scripture are term'd his pleaſure; Iſa. 46.10, 11. I will do all my pleaſure: Calling a ravenous bird from the Eaſt, and Chap. 48.14. Hee will do his pleaſure on Babylon.

4. The Word of God may be preached among a people, and they through ignorance and malice, not know it, nor entertain it; they ſhall know that I the Lord have ſpoken it; they conceived not that it was the word of God which the Prophets delivered, they thought them to be no more then other men, and their word humane, and therefore ſleighted it; there was much affected ignorance in them, Iſa. 27.11. it's a people of no underſtanding; Jer. 4.22. My people are fooliſh, they have not known me; and as many were blind, ſo many were malicious againſt the Prophets and their meſſages they brought from God: Jer. 44.16. As for the words which thou haſt ſpoken in the name of the Lord, wee will not hearken unto thee, but wee will do whatſoever thing goeth forth of our own mouth; Chriſt came and preached to his own, and they received him not, they neither knew him nor his doctrine, or if they did, they maliciouſly rejected both.

5. That wicked men ſhall be convinced, and left without excuſe; they ſhall know that I the Lord have ſpoken, they eyed men and not me, they deem'd it mans voyce, not heavens, but they ſhall find that it was the voyce of God amongſt them; and what can men ſay, when God hath ſpoken, and hath not been hearkened unto? p. 462every mouth will then be ſtopt; they would not know, but they ſhall know; they would not own my truths, but they ſhall feel my judgements, and when they are upon them, then will they remember the Prophets and their words, which will be as burning coals in their boſomes; then they will ſee what deſperate revolts they have made from God; how they are beſieged with his power, and cannot eſcape the ſtroke thereof; when men ſhall ſee it's the infinite, great and glorious God that they have ſleighted, in the Prophets, in the Ordinances, then they will be ſtruck dumb, and fall under the wrath of that God.

6. God will juſtifie his ſervants in their zealous labors for him: They ſhall know that I have ſpoken it in my zeal; it's God ſpeaks in the Prophets; it's his zeal they expreſſe; let men be zealous againſt ſin, the iniquities of the times, they are counted mad, fiery fellows, troublers of Iſrael, ſeditious, factious, &c. Paul was a zealous man, and not only Feſtus an Heathen counted him mad, Act. 26.24. but even the Chriſtian Corinthians, 2 Cor. 5.13. thought him beſides himſelf; and ſuch conceits had the people of Chriſt, who was a man of zeal, they thought him too hot, that his zeal was beyond his judgement, Mar. 3.21. they plainly ſaid he was beſides himſelf; Michal ſcoft at David as one of the fools for his zeal. Let the world paſſe what cenſure it will upon Gods Miniſters, God will juſtifie thoſe who are ſincerely zealous, and count their zeal his zeal.

7. That the Lord is intenſe, and will not recall his indignation, when he deals with unfaithfull, covenant-breaking perſons; as in Gods zeal there is intenſe love towards his Church (when God promiſes mercy to his people, it's ſeal'd with this, The zeal of the Lord of Hoſts ſhall do it, 2 King. 19.31.) ſo here is intenſe hatred, wrath againſt his enemies, therefore God beats them off from their own inventions in the ſecond command by this conſideration, that he is a jealous God, and his jealouſie extenſive to the 4^th generation; and Deut. 32.22. ſaith God, A fire is kindled in mine anger, and ſhall burn unto the loweſt hell, and ſhall conſume the earth with her increaſe, and ſet on fire the foundations of the mountains; and what's the reaſon of this indignation? it's given in verſ. 21. they have moved me to jealouſie with that which is not God; when God is in his jealouſie, hee ſpeaks dreadfull things, and doth anſwerably; to ſpeak in zeal, is to decree an irrevocable and bloody ſentence: p. 463Hence, Joſh. 24.19. hee is a jealous God; and then followes, and will not forgive your tranſgreſſions: and Deut. 29.20. The Lord will not ſpare, his jealouſie ſhall ſmoak againſt that man, and all the curſes in this Book ſhall lie upon that man; What man? the man that breaks covenant with God, g…ing out to falſe worſhip, and thereby putting him into jealouſie, which, as it's the rage of a man, and makes him cruell in the day of vengeance, ſo it's the rage of God, and makes him without pity, or mercy, when hee executes vengeance, he will then accompliſh his wrath, and not ſpare, powre out all his wrath and vengeance.

VER. 14, 15.

Moreover, I will make thee waſte, and a reproach among the Nations that are round about thee, in the ſight of all that paſſe by.

15. So it ſhall be a reproach and taunt, an inſtruction and an aſtoniſhment unto the nations that are round about thee, when I ſhall execute judgement in thee, in anger and fury, and furious rebukes; I the Lord have ſpoken it.

IN the 14^th Verſe are two judgements more laid down, deſolation and reproach; this laſt is aggravated from the extent of it, to the nations round about, and all that paſſed by.

In the 15^th you have the repetition of the laſt judgement, and the ends of both annexed, which are:

Firſt, for information.

Secondly, for aſtoniſhment.

I will make thee waſte.

That is, Jeruſalem, with the Villages and all the land adjacent: Judah was a fruitfull land, Iſa. 5.1. the glory of all lands, flowing with milk and honey, Ezek. 20.6. Moſes calls it a good land, a land of brooks, waters, fountains, deeps, that ſpring out of vallies and hills, a land of Wheat and Barley, Vines, Fig-trees, Pomgranats, a land of Oil, Olives and honey; a land where nothing was lacking, the ſtones of it were iron, and in the hils was braſſe, Deut. 8.7, 8, 9. it was the Lords land, Hoſ. 9.3. Imm…uels, Iſa. 8.8. a land that God cared for, and watched over all the yeere long, Deut. 11.12. Egypt was an inconſiderable land to this, verſ. 10. that was p. 464prophane, this was the holy land, Zach. 2.12. the pleaſant land, Zach. 2.14. it was well built, well till'd, and greatly peopled; yet this land muſt be laid waſte; they ſhould be in ariditatem, like a river dried up, that if you looke for water in it, there is none; ſo if look for a Temple, Worſhip or Ordinance, &c. in Jeruſalem, there is none; their cities and habitations are burnt, their gardens unfenced, their trees cut down, their Vines undreſſed, their fields untilled, and all made a wilderneſſe, a land of briers and thorns, Iſa. 7.24. And this was fulfill'd, as you may ſee in Nehem. 2.17. Lam. 1.4. The wayes of Sion do mourn, becauſe none come to the ſolemn feaſts: 2.2: 3.5.18. and the adverſaries hand was upon all her pleaſant things; Lam. 1.10. Hence the Church complains, Iſa. 64.10, 11. Thy holy Cities are a wilderneſſe, Sion is a wilderneſſe, Jeruſalem a deſolation, our holy and beautifull houſe where our fathers praiſed thee, is burnt up with fire, and all our pleaſant things are laid waſte; ſee here the truth of divine threats, and the miſchief of ſin, it ſo exaſperates God, that he turns a fruitfull land, even his own land, into barrenneſſe, ſaltneſſe, for the wickedneſſe of them that dwell therein, Pſal. 107.34.

A reproach among the nations.

foreignGod would make them not only for a waſte, but alſo for a reproach: Charaph is ſimply to reproach, to diſgrace, and that's not all they ſhould have, but they ſhould be for a taunt alſo, and that's more,Vide de Dieu. in Mat. 28.Matt 28 foreign from Giddeph to blaſpheme, revile, and ſo it's uſed, Mat. 27.39. for Matthew writ his Goſpel in Hebrew, where it's ſaid, they reviled Chriſt, and wagged their heads, ſo ſhould this people be reproached and revil'd, have bitter taunts and ſarcaſms thrown at them, Jer. 24. They ſhall be removed to all kingdomes of the earth for their hurt, to be a reproach, a Proverb, a taunt and a curſe; hence grew thoſe reproaches and imprecations; Let it be with thee, as it was with Zedekiah his family and followers:Plaga Zedekia tangat t…, fit frater & ſervus Zedekia, Vatab. and Jer. 29.22. the curſe in the captivity was, The Lord make thee like Zedekiah, and like Ahab, whom the King of Babylon roaſted in the fire: this judgement was very ſore, reproaches and taunts are bitter things, piercing deep, ſcarce any thing afflicts an ingenuous ſpirit more then they do; Zedekiah feared nothing more then reproach and mocking, Jer. 38.19. I am afraid, leſt the Jews fall to the Chaldeans, deliver me into their hand, and they mock me; it was a ſad thing to be ſtript of all their cities, the land to be laid waſte, but much more to be expos'd to ſcorn, yea, publikely p. 465of all, and that by the appointment of the Judge, even God, whom they took to be their friend, and that to the nations they had hated, and held tributary many yeers, this was exceeding pungent, eſpecially they being the top and glory of all nations; it was fulfill'd, Lam. 2.15, 16. All that paſſe by, clap their hands at thee; they hiſſe and wag their head at the daughter of Jeruſalem, ſaying, Is this the city that men call, The perfection of beauty, The joy of the whole earth? All thine enemies have opened their mouth againſt thee; they hiſſe and gnaſh their teeth, they ſay, We have ſwallowed her up, certainly this is the day that we looked for: we have found, we have ſeen it, The Lord hath done that which he had deviſed, he hath fulfilled his Word.

An inſtruction.

The Vulgar is, Exemplum, this act of God upon Jeruſalem expoſed ſo to reproach, ſhould be an example to the Heathen: The Hebrew is muſar from jaſar, to bind, to diſcipline, to inſtruct; the judgements of God upon his people, are vincula, bonds, to bind up Heathens from their ſins; they are diſciplinae, reproofs unto them, being guilty of great ſins; they are foreign, inſtructions, to teach them to repent of their ſins; becauſe the Jewes by their holy lives did not excite the nations to inquire after, and ſerve the true God, therefore their judgements ſhall be their inſtructions, teach them to fear and forſake their Idolatry; they could reaſon thus, If God ſpared not the holy city, the holy people, the holy land, when they fell to Idolatry, uncleanneſſe, and other vile ſins, how will he ſpare us, if we be found in the ſame wayes? his judgments are exceeding dreadfull; we will take warning, their ſufferings ſhall be our ſafety; if judgements were to be inſtructions to Heathens, and wrought upon them, ſhall they not much more be ſo to Chriſtians? the ruines of Germany, the blood of Ireland, the breaches of England, let them be inſtructions unto us. Let us all ſay with Iſaiah 26.8, 9. In the way of thy judgements, O Lord, have we waited for thee, the deſire of our ſouls is to thy name, and to the remembrance of thee: with my ſoul have I deſired thee in the night, yea with my ſpirit within me will I ſeek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteouſneſſe. Heathen inhabitants will do it, and ſhall not Chriſtians? it's ſeaſonable wiſdome, to learn by the blows of others.

An aſtoniſhment.

Not for ſtupifying and hardening, which ſometimes is the end and p. 466fruit of judgements, but for admiration; God would ſo deal with Jeruſalem and her inhabitants, that the nations round about ſhould be aſtoniſhed at his dealings; God would make them an aſtoniſhment, an hiſſing, and a perpetuall deſolation, Jer. 25.9. yea, the plagues of the city ſhould be ſuch, that every one that paſſeth by, ſhould be aſtoniſhed, and hiſſe, Jer. 19.9. yea many nations ſhould ſay, Wherfore hath the Lord done thus to this great city? Jer. 22.8. Deut. 29.22, 23, 24. God ſaith, The plagues of that land ſhould be ſuch, as that it ſhould be like Sodom and Gomorrah, ſo great, ſo ſtrange, that all nations ſhould ſay, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? God might have done thus with this great city, with this pleaſant land, but he hath ſpared us, and we have cauſe to be as much aſtoniſhed at his mercies, as they were at his judgements: Let us fear, reform, leſt our ſweet mercies be turn'd into aſtoniſhing judgements.

When I ſhall execute judgement in thee in anger and fury, and furious rebukes.

There is mention of executing judgement in the 8^th and 10^th verſes, and here in this verſe with addition of anger, fury, and furious rebukes; the Prophet may ſeem too repetitious and verbous, but it's otherwiſe, repetitions of the ſame thing ſerve to confirm the truth of the matter, to ſhew the ſpeed of the event, and to excite the minds of thoſe the things concern, all which fall in here: the Prophet propheſying againſt the Jews at Jeruſalem, their city, ſtate, and threatning deſtruction to all, himſelf keeping in Babylon, conceived that they would not believe what he ſaid, and fear what he threatned, neither affected with what he delivered; to prevent theſe evils, he repeats the thing oft, and ſtrengthens it with variety of words, that ſo his doctrine might be the more weighty, the ſooner believed, they awakened, and the judgement that was at hand feared.

In furious rebukes.

The Hebrew is, in rebukes of heat: Pradus obſerves, that jacach notes rebuking before witneſſe, and God would do it before the nations, and theſe rebukes were not to cure, but to deſtroy.

I the Lord have ſpoken.

Leſt they might think the Prophet and his Prophecy might die together, and come to nothing, the Lord tels them, it was himſelf ſpake, p. 467and that the Prophecy ſhould take place, what ever became of the Prophet, becauſe it was from him who was the living God, and would ſee it fulfill'd at Jeruſalem, though uttered in Babylon.

VER. 16.

When I ſhall ſend upon them the evill arrow of famine, which ſhall be for their deſtruction, and which I will ſend to deſtroy you, and I will increaſe the famine upon you, and break your ſtaffe of bread.

I Have ſpoken of famine and breaking the ſtaffe of bread, in Chap. 4.16. Only I ſhal open unto you, that expreſſion, The arrows of famine: they are either the arrows that bring famine, or the arrows that famine brings. The arrows that bring famine are great droughts, Palmer-worms, Locuſts, Canker-worms, Caterpillers, thunder, lightning, winds, ſtorms, immoderate rains, great hails, long froſts, murrains, tranſportations of commodities, monopolizing, hoording up of creatures, wars, &c. many of theſe are ſhot down from heaven by God, and all are ſent from God, and cauſe famine, and they are call'd arrows, for that they do to the corn, cattell, fruits, and State where they are, what arrows do to the bodies of man or beaſt, wound, diſquiet, conſume; hence, when mention was made of a famine in Habakkuks dayes, Ch. 3.11. the Lord is ſaid to march through the land in indignation, ver. 12. and his bow to be made quite naked, then did God ſhoot amongſt them the arrows of famine.

The arrows famine brings, are leanneſs, faintneſs, ſickneſs, loathſomeneſs, frettings, fears of death, longings for death, gnawings of the ſtomach, pinching of the wind got into the bowels, eating of their own fleſh, thirſting and burning heat, &c. theſe are arrows that famine brings, and kill like arrows ſhot into the liver, which wounding deeply, pain greatly, and kill quickly; and in this ſenſe I rather take it here, becauſe the judgement ſpoken of concerning the Jews, who were to be beſieged, if it be taken in the other ſenſe, it would have been a judgement to the beſiegers, who lay in the field, and were not ſo well fortified againſt thoſe arrows, as they within; it is therefore meant of the arrows famine brought upon them chiefly, not excluding the arrows brought that famine, namely war, and theſe arrows were prepared in Moſes dayes, Deut. 32.23. I will heap miſchief upon them, I will ſpend mine arrows upon them; and what arrows? They ſhall be burnt with hunger, and devoured with burning coals, and with bitter deſtruction, verſ. 24. p. 468Famine is like a multitude of hot coals in a mans bowels and bones, that cauſe grievous pain, even bitter deſtruction; and therefore they are call'd here, the evill arrows of famine, becauſe they bring many evils, and at laſt a miſerable death; this Jeremiah acknowledges made good, Lam. 3.12, 13. ſpeaking in the perſon of the Church and State; Hee hath bent his bow, and ſet me as a mark for the arrow; he hath cauſed the arrow of his quiver to enter into my reins.

VER. 17.

So will I ſend upon you famine and evill beaſts, and they ſhall bereave thee, and peſtilence and blood ſhall paſs through thee, and I will bring the ſword upon thee: I the Lord have ſpoken it.

HEre is a repetition of the former judgment, only one is new, & that is, evill beaſts; ſome would have it meant of the Chaldeans, that were like evill beaſts, that with their horns, teeth, heels & hoofs, ſhould toſſe, gore, rend and devoure them: others underſtand it literally, for evill and wilde beaſts, Lions, Bears, &c. which were threatned, Deut. 32.24. I will ſend the teeth of beaſts upon them, with the poiſon of the Serpents of the duſt, Lev. 26.22. I will ſend wild beaſts, which ſhall rob you of your children, deſtroy your cattel, make you few in number, and your high way deſolate: ſee the truth of it, 2 King. 17.25. Lions were ſent that ſlew them, they feared not God. But this was paſt, and our Prophet ſpeaks of that was to come. Know then, that as God ſent Lions to deſtroy them there, ſo he could ſend Lions to deſtroy them in Babylon. Beſides thoſe Eaſtern countries were not without Lions, Daniel was put into the Lions den; and certainly there were Lions, and other evill beaſts to make good what was threatned, whenſoever divine pleaſure would.

I the Lord have ſpoken it.] They looked at Ezekiel as a meer man, and what ever he threatned, yet it could do little, and therefore were like to regard neither him not his prophecy. To prevent this, and to adde the greater weight to the Prophecy, the Lord takes all upon himſelf, and ſaith, It is not Ezekiel, but I that am Jehovah, who gave being to all creatures, and will give being to my Word, It is I the Lord have ſpoken it. Here the Lord ſubſcribes his own Name, acknowledges all his, and that is enough to make all authentike. This Lord, who is dreadfull in threatnings, mighty and faithfull in execution of threats, let all the world fear and give glory unto, before he cauſe darkneſſe.

FINIS.