Exposition of Ezekiel 6-13, Commentary on Ezechiel · Chapter 12

Exposition of Ezekiel 6-13 · Commentary on Ezechiel · Chapter 12

p. 474CHAP. XII.

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

The word of the Lord alſo came unto me ſaying.

Son of man, thou dwelleſt in the midſt of a rebellious houſe, which have eyes to ſee, and ſee not: They have eares to hear, and hear not: for they are a rebellious houſe.

Therefore thou ſon of man, prepare thee ſtuffe for remooving, and remoove by day in their ſight, and thou ſhalt remoove from thy place to anothr place in their ſight, it may be they will conſider, though they be a rebellious houſe.

Then ſhalt thou bring forth thy fluffe by day in their ſight, as ſtuffe for remooving; and thou ſhalt goe forth at Even in their ſight, as they that goe forth into captivity.

Dig thou through the wall in their ſight, and carry out thereby.

In their ſight ſhalt thou bear it upon thy ſhoulders, and carry it forth in the twylight: thou ſhalt cover thy face; that thou ſee not the ground: for I have ſet thee for a ſigne unto the houſe of Iſrael.

And I did ſo as I was commanded: I brought forth my ſtuff by day, as ſtuff for captivity, and in the Even I digged through the wall with mine hand, I brought it forth in the twy light, and I bare it upon my ſhoulder in their ſight.

EZEKIEL having been in a viſion at Jeruſalem ſeen and hazard many remarkeable things, which he declared to them of the captivity: here the word of the Lord came afreſh unto him, and he is put upon doing thoſe things which might convince Zedekiah and others, of the ſad judgements comming upon them.

In the Chapter be three things in generall obſerveable. 1. A p. 475Propheſie of Zedekiahs carrying into captivity, with the Cittizens of Jeruſalem, to the 17. verſ.

2. The miſerable condition of the people preceding and following the captivity of the King and people; from verſ. 17. to 21.

3. A confutation of thoſe who mokct at the judgements of God threatned by the Prophet, from the 21. to the end.

In the firſt part you have, 1. A type ſet out in the ſix firſt verſes.

2. The application of the type, from thence to the 17.

Its a queſtion to whom theſe words of the Lord doe refer, Thou dwelleſt in the midſt of a rebellious houſe, &c.

Our prophet was in Babylon, and before the captives there, he was to remoove in their ſight, and this was not to give them hopes of any ſpeedy returne out of Babylon; but to quiet their diſturbed minds, for theſe typicall actions of the Prophet in carrying out his ſtuffe and digging through the wall, &c. have a double aſpect, one towards them at Jeruſalem, to evidence to them that their captivity was at hand, another towards theſe alreadie in captivity, which was to comfort them, in leting them ſee what heavy judgements they had eſcaped, being ſafe there in Babylon, though burdened with ſome difficulties.

The ſcope is to ſhew the certainty of their ſuffering and deſtruction at Jeruſalem, and their advantage who were come to Babylon, and freed from the judgements were coming upon the other.

Thou dwelleſt in the midſt of a rebellious houſe.

Hebrew is a houſe of rebellion: a Familie, Nation, people, who are rebellious, imbittering, exaſperating.

Which have eyes to ſee, and ſee not: Eares to heare, and hear not.

Some take the ſight for the underſtanding, the eare for the will, for theſe two ſenſes are the ſervants of thoſe faculties, and p. 476as the eye and eare are delighted with light and ſweetneſſe, ſo the underſtanding and will: but theſe men were ſpiritually bli…d, and deafe, they neyther heard nor ſaw as they might have done. They might have ſeen Gods goodneſſe to them, in bringing them from Jeruſalem, in cauſing them to hearken to Jeremiahs cou…ſell: in planting them in Babylon, in procuring more f…vour f…om the Babylonians, then the condition of captives did require: they might have underſtood by the P…ophets viſions, and words ſpoken to them, what the Chaldaeans ſhould ſpeed ly doe to them in Canaan, what bloody and fie…y judgements they were bringing upon the City, Temple, people and whole Land.

They did not ſee inwardly, they conſidered not what God did, ſaid, nor what they were to doe.

Obſer. 1.Wicked men neyther ſee not hear the things of God, neyther meecies nor judgements are rightly diſcerned by them: they ſaw not the merciemercy they had in a ſtrange Land, nor the judgements they eſcaped in their owne Land. Mercies and judgements have much of God in them, they ſpeak, and ſpeak aloud, but wicked men neyther ſee God, nor heare his voyce in his works, they are blind and deafe. When men ſee, hear, and doe not profit by their ſeeing or hearing, then they neyther ſee nor hear in Scripture ſenſe: the more ſignes, threatnings, judgements, the harder hearted they grow, the blinder and deafer they are.

Wee had need pray unto the Lord to open our eyes that we may ſee what judgements, what mercies, we have had, that he would bore ou… eares that we may here his voyce and repent of our wickedneſſe.

2. The cauſe of ſinners not ſeeing, & not hearing is in themſelvs. For they are a rebellious houſe. Their rebellion was the cauſe, they neither ſaw nor heard, they did contrary to what God required and ſo blinded their own eyes, hardned their owne hearts; Iſa. 26.10.11. Let favour be ſhewed to the wicked, yet will he not learne righteouſneſſe, when the Lords hand is lifted up yet will he not ſee. I feare this is the caſe of many amongſt us, God hath given men ſenſes to obſerve his works, and wayes, but they eyther doe not, or will not obſerve them, they have eyes to ſee mercies, and p. 477judgements but they conſider them not, they have eares to hear the voyce of his Rod and word, but they hear not: their eyes, eares, and hearts are taken up and exercis'd about other things, which is a dreadfull evill.

Prepare the ſtuffe for removing.

Hebrew is inſtruments, what inſtruments? ſuch were ſeen in Mat. 10.10. A …crip, a coat, ſhooes, a ſtaffe, ſome add a girdle, but whether theſe were the inſtruments Ezekiel was to prepare, I make ſome doubt, this might ſuffice for his owne travalling, but he was to remove his houſhold-ſtuffe verſ. 5.6. He was to carry it out through the hole of the wall, and beare it upon his ſhoulder.

This he was to doe for tryall of their ſpirits; they had not been affected with his prophecying, and therefore now a viſible ſigne is added, and what then? It may be they will conſider: when they ſhould ſee the prophet removing from place to place, digg through the wall, goe out in the night, cover his face &c. theſe things were likely to affect them: actions are more obſerveable then words, they make deeper impreſſions. If ſome cheife man in a City, ſhould pack up all his ſtuffe, breake through the walls of the City in the night, carry all he had away, what ſtrange effects would it cauſe, in the hear s of men.

The Lord is very patient towards a ſinfull and rebellious people:Obſer. 1. he tryeth variety of wayes to doe them good, viſions, propheſies, ſignes, they had before; here again the prophet muſt doe ſtrange things to ſee if they will be apprehenſive of danger: repent and prevent judgments, this is the way of God with ſinners, he waits, is bountifull, and would with his goodneſſe and long ſuffering draw ſinners to repentance. Let others be like God, a Miniſter ſhould be patient, not ſtrive, be gentle towards all men, not bitter, nor curſing, in meekeneſſe inſtructing, &c.

2. Prophets muſt venture, though the ſucceſſe of their endeavours be uncertaine, goe, prepare ſtuffe for removing, remove, and from place to place, It may be they will conſider: Prophets p. 478and others ſhould look at Gods will, not ſucceſſe. Divine pleaſure is warrant ſufficient for any to act; let the iſſue be what it will, Miniſters, Magiſtrates, Parents, muſt doe their duty; it may be good will come of it, It may be they will conſider, its not a word of doubting, but of hope and encouragement.

Thou ſhalt bring forth thy ſtuffeby Day in their ſight:

The reaſon of this was, that ſo all might ſee, Princes, Nobles, and People, and be inexcuſable if they did not take warning.

Goe forth at even:

This was to ſhew the ſtealing away of the King, Nobles, and men of war by night, as it is 2 Kings 25.4. The City was broken up, and all the men of war fled by night, by the way of the Gate, between two walls which is by the Kings Garden, and the King went the way towards the plaine, Jer. 39.4. They fled and went out of the City by night, even Zedekiah with the reſt..

Dig through the wall, &c.

To ſhew what great ſtreights they ſhould be in, all gates ſhould be beſet, all knowne paſſages ſtopt, and they neceſſitated to breake through the wall, and verſ. 7. Ezekiel ſaith, he did it with his owne hand, I dig'd through the wall with my hand: In eminent danger any ſhift will men make, pull ſtones out of walls &c.

Thou ſhalt beare it upon thy ſhoulders.

To ſhew that the People and Princes ſhould carry away their pretious things upon their ſhoulders.

Thou ſhalt cover thy face, that thou ſee not the ground.

Covering of the face was in uſe among the Jews and others.

p. 4791. In caſe of diſappointment, and ſhame, they did it, Jer. 14.3. Their Nobles have ſent their little ones to the waters, they came to the pits and found no water, they returned with the veſſells empty, they were aſhamed, confounded, and covered their heads.

2. In caſe of ſorrow and mourning, 2 Sam. 19.4. When Abſalom was ſlain David covered his face, and cryed O Abſalm my Sonne, ſo in the 15 Chap. 30. David and the people had their heads covered, and wept when they went up Mount Olivet.

3. In caſe of guilt …nd puniſhment for it, Eſther 7.8. When Haman was accuſed by Eſther, and to ſuffer for his villanous plot, againſt the Jewes, they covered his face, as not worthy to ſee the ſunne or earth; here the Prophets covering was typicall, and was to ſhew not onelyonly what a darke mooneleſſe night Zedekiah ſhould chuſe to flie in, but what a darke condition he ſhould be in when his eyes ſhould be put out, therefore thoſe words, That thou ſee not the ground, are added, intimating that though he were carryed into Babylon yet he ſhould not ſee that Land.

For I have ſet thee for a ſigne to the houſe of Iſrael.

And in the 11 ver. I am the ſigne. The word in Hebrew is foreign Portentum, from foreign which ſignifyeth ſomthing beautifull, ſpecious, drawing to admiration: here its put for a ſtrange or wonderfull thing,That might be pleaſing to the eye, but ſad in effect and heavy to the heart. and is the ſame with Oth and is rendered a ſigne, in this place, and others; as in 2 Chron. 32, 24. Iſa. 8.18. I and the Children thou haſt given me are for ſignes and wonders; There are both the words, and point out the ſame thi…g, and that is, Signum or portentum quo futurus rerum eventus deſign…tur as Iſa. 20.3.4. His going naked and barefoot, was a ſigne and wonder upon Aegypt, and Ae hiopia, and our Prophets digging the wall, carrying out his ſtuffe, and covering of his face made him a ſigne to the houſe of Iſraell; they would not beleeve that they ſhould goe into cap ivi…y but this was a lively ſigne to convince them of it.

The Lord carryeth on his deſi…ne in the World, oft times,Obſer. by fooliſh, weak, & ridiculous means, the Prophet muſt dig through the wall, carry out his ſtuffe upon his ſhoulder, remove from p. 480place to place, and cover his face, that he ſee not the ground; theſe things ſeem'd childiſh and fooliſh unto the Jewes, they thought him a ſilly or mad man, ſo Chap. 4. He muſt take a Tile, picture Jeruſalem upon it, he muſt build a ſort, caſt a Mount, ſet a campe and battering Rams againſt it, he muſt alſo ſet an Iron pan for a wall between him and the City, lye upon his left ſide, and then upon his right ſide, drinke water by meaſure, a…d b…ke his bread in dunge &c. All which, ſeem'd poore, ridiculous things in the eyes of the people, but there was weight in them.

And I did as I was commanded, I brought forth my ſtuffe by day, as ſtuffe for captivity &c.

In this Verſe is the obedience of the prophet, to the type commanded, and in the two next, preparation to the application of the type.

Obſer.From the ſixt Verſe its mans duty readily to obey the Lord in whatſoever he commands, be they things of ſuch nature as to ſeeme ridiculous, unworthy a man; ſuch as will expoſe him to ſcorne, diſgrace &c. yet he is bound to doe them. Our Prophet did as he was commanded, he ſtuck not at the doing thoſe things would make him a ſigne and fable in all Iſrael.

VERS. 8, 9.

And in the morning came the word of the Lord unto me ſaying.

Sonne of man, hath not the houſe of Iſrael, the rebellious houſe, ſaid unto thee, What doeſt thou?

GOD had appointed the Prophet to doe thoſe typicall things in their ſight, and now he comes to inquire what the people did or ſayd upon his ſo doing; and ſuch was the blindneſſe and ſtupidity of this people, that they did not ſo much as inquire of the Prophet what theſe typicall paſſages p. 481meant. The words in the 9. Verſe are an interrogation, and import a negative, not an affirmative, thus, Hath not the rebellious houſe ſaid unto thee what do…ſt thou? No, I know it hath not, they dreamt rather of their owne returne out of Captivity, then thought of their Brethrens coming into captivity who were at Jeruſalem: they rather derided the Prophet for thoſe ſtrange acts, then conſulted what they meant.

The Lord looks after his Meſſengers and meſſages,Obſer. ſent by them, and will have an account what entertainment they have. The Lord commanded Ez kiel to goe and doe ſuch things; which he did, and here he comes and inquires what was the effect of thoſe typicall actions, whether the people apprehended his meaning in them, or made inquirie after them, have they come to thee, have they ſaid, What doeſt thou? God mindes the Servants he imployes, there words and actions ſhall not be in vain. He makes ſpeedy inquiry here after all, In the morning came the word of the Lord unto me ſaying. Sonne of man hath not the houſe of Iſrael ſaid unto thee, &c. If they underſtood them not, it was their duty to come to the Prophet for reſolution, and his duty to reſolve them.

p. 482VERS. 10, 11, 12, 13, 14.

Say thou unto them; Thus ſaith the Lord God. This burden concerneth the Prince in Jeruſalem, and all the houſe of Iſrael that are among them.

Say, I am your ſigne: as I have done, ſo ſhall it be done unto them: they ſhall remoove and goe into captivity.

And the Prince that is among them, ſhall bear upon his ſhoulder in the twylight and ſhall goe forth: they ſhall dig thorow the wall, to carry out thereby: he ſhall cover his face, that he ſee not the ground with his eyes.

My net alſo will I ſpread upon him, and he ſhall be taken in my ſnare, and I will bring him to Babylon to the Land of the Chaldaeans, yet ſhall he not ſee it, though he ſhall die there.

And I will ſcatter toward every wind all that are about him to helpe him, and all his bands, and I will draw out the Sword after them.

IN theſe Verſes you have the application of the type to the Prince, and all the houſe of Iſrael, which is in generall laid downe in the 10. Verſe: then, the common calamity of both in the 11. Verſe They ſhall goe into captivity. Then, a more ſpeciall application of it, to the King in the 12. & 13. Verſes, where his bearing ſtuffe upon his ſhoulder, his flight, digging through the wall, and covering his face, are ſet downe; together with his apprehenſion, excaecation, deportation into Babylon, and death there.

This burden.

H…mmaſſa from Naſa, to lift up, a word ſo rich in ſignification and efficacy, Ʋt vix centum aliarum linguarum verbis explicentur ejus divitiae; Pradus.it may be rendered, this burdenſome doctrine, or prophecy, which theſe types doe ſpeak; by burden is meant, the typicall ſigne of captivity, which was a burden to the Prophet to act, to open unto them, a burden to p. 483them to hear, and eſpecially to bear: grievous propheſies are cald burdens in ſcripture, Nabum 1.1. Hab. 1.1. ſo Iſa. 15.1.17.1.19.1.

The Prince.

It was Zedekiah a wicked and timerous King, the Hebrew is Hannaſi from Naſi to lift up, either becauſe he is lift up above the people, or ſhould populi onera levare, eaſe and lighten the greivances of the people as they in Exod. 18.22. But if they grow tyrannicall, and impoſe heavy burdens upon the people, the Lord hath a burden for them; as here Zedekiah muſt dig through the wall, carry forth on his ſhoulder, flye &c. This you may ſee fullfill'd, Jer. 52.7.8.9.10.11. Where you have his flight mentioned, the Chaldaeans perſuit and apprehenſion of him, his carrying to Riblath, where his eyes were put out, and after to Babylon where he dyed.

Say I am the ſigne &c.

This relates to the few in Babylon, they conceiv'd there ſhould no judgemtnt befall Jeruſalem, nor the men there; by this typicall worke of the Prophet, the Lord ſhewes them their error, that it ſhould not be well with them at Jeruſalem, its true they condemne you for remooving into Babylon, and juſtifie themſelves, that they are the onelyonly people, righteous and acceptable unto me, and therefore are ſafe in Jeruſalem; but you ſhall ſee, and they ſhall know, how vaine and fooliſh their thoughts and reaſonings are, as I have dealt with you, ſo will I doe by them, they ſhall be made C…ptives very ſpeedily, and meet with ſorer judgements then you did.

My net alſa will I ſpread upon him, and he ſhall be taken in my ſnare.

Theſe words you have again in the 17. Chap. 20. Verſe The Chaldaeans here are likned unto Fiſher men who uſually dwell by the water ſides, now Babylon was among the waters, Euphrates, p. 484and Tygris running by it or through it, hence Jer. 51.13, O thou that dwelleſt upon many waters. Therefore fitly are they compar'd to Fiſher-men, and the Armie was the net; a net ſpreads abroad, compaſſes, and catches; by this net was Zedekiah, the Princes, City, and all pretious things therein, taken.

In my ſnare.

Lam. 3.13. He hath ſpred a net for my feet.Lam 3:13Snares are for the Land, and its thought to be a hunters ſnare, ſuch as is ſet for wild Beaſts, which beeing hunted and chaſed hard, are driven into ſnares, and ſo taken; they are ſet ſecretly, catch ſuddenly, hold certainly. The hebrew word Meizudab, as Junius obſerves, ſignifies alſo a ſtrong hold, and in this ſenſe it may repreſent to us Riblath, whether Zedekiah was carryed, where he receiv'd judgement, and had his eyes put out, or that hold he was put …nto in Babylon.

Obſer. 1.The great mercy and goodneſſe of God, who takes occaſion from their ſin to afford them this mercy, the expoſition of this type; they were ſtupid, and minded not the Prophet and his actions, or if they did, they derided him as a fooliſh or madd man, to doe ſuch things: hence the Lord is pleaſed to take an advantage to acquaint them with it, have they not asked thee what doeſt thou? Say thou unto them, thus ſaith the Lord, this burden concerns the Prince, &c. Hoſ. 2.13.14. Iſa. 57.17.18. Gen. 8.21. In thoſe places God takes occaſion from mans ſin to ſhew mercy. So in Joh. 20.25.27. From Thomas his unbeleife, &c. Takes an opportunity to come and ſhew his wounds, &c.

2. To ſecure and confident ſinners, God will render judgement moſt certainly and impartially, Say to them as I have done, ſo ſhall it be done unto you. What ever their thoughts are at Jeruſalem, or yours here, their condition ſhall be like yours; have you been afflicted with Warre, Famine, Plague, have you loſt the Temple, City, your Countrey and eſtates, are you brought into an Heatheniſh Land; ſo ſhall it be with them.

3. The Lord hath burdens for Princes: if they be wicked, there be burdenſome Prophecies againſt them, and burdenſome judgements for them, Zedekiah did evill in the ſight of the Lord, 2 K. 24.19. And you may ſee what burdens he had.

p. 4851. A burden of fear, he durſt ſtay no longer, and Jer. 38.19. I am afraid of the Jewes fallen unto the Chaldaeans leaſt they deliver me into their hand.

2. A burden of ſhame, he covers his face, he will ſee none, nor be ſeen of any; he leaves Jeruſalem in a ſhamefull manner, carrying ſome burden upon his ſhoulder, as if he were ſome vulgar man, he is diſguiſed as being aſham'd of a Princely title.

3. A burden of flight, he is put to it, to flie for his life.

4. A burden of darkneſſe, in the evening or night he ſteales away.

5. A burden of difficulties, he muſt dig through a wall, goe in by-wayes.

6. A burden of ſad judgements.

1. He is taken by the enemies.

2. His Sonnes are ſlaine before his face.

3. His eyes are put out.

4. He is led into captivity.

5. He is impriſoned till his death.

And why all theſe burdens? Becauſe he had a burden of guilt in his conſcience which was worſe then all the reſt; and that burden brings the burdens of judgement, for ſo its cal'd, 2 K. 9.25. When Jehu ſhot an arrow into the heart of Joram a wicked King, he ſaith, The Lord laid this burden upon him. Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts, ſhee is throwne out at a window, her blood ſprinkled upon the wall, trod underfoot by horſes, and eaten up all by doggs, except her skull, feet, and palmes of her hands.

4. Sinfull Princes cannot eſcape the judgements of God, he hath nets and ſnares to ſurprize them, to hold them; Zedekiah thought by flight to get away, but the Lord ſpread out his net upon him, and took him in his ſnare: the Chaldaeans Army was Gods net and ſnare to catch ſinners, Habbak. 1.13. God makes men, yea takes them as the Fiſhes of the ſea, and verſ. 15. They catch them in their net; meaning the Chaldaeans, which troubled the Prophet that ſuch wicked men ſhould catch and ſpoyle the Jewes; but the Lord knows how to make uſe of the worſt men to execute his judgements. So the Goths and Vandalls p. 486of old, Turkes now, to ſcourge the Chriſtian World, &c. What baſe ſpirits hath God ſet on worke to correct us. &c. If God will catch men, he hath nets, if he will hunt them, he hath ſnares.

5. The Lord makes ſinners helps helpleſſe. Zedekiah had ſome Nobles, Councellers, friends, about him, a life or perſon-guard, bands of Souldiers, but I will ſcatter all that are about him to helpe him, and all his bands; God would put him into a helpleſſe condition, they ſhould none of them be able to releive him. Men are apt in times of trouble, to look unto ſome helps, and hopes, but they are vaine things, ſoon blaſted, ſcattered. Take heed of making fleſh your arme, of creature confidences. Wicked men expect helpe from things beneath, from thoſe about them but they are frequently diſappointed and ſo perplexed: take Davids counſell. Pſal. 146.3. Put not your truſt in Princes nor in the ſon of man in whom their is no helpe, verſ. 5. Happy is he hath the God of Jacob for his helpe.

VERS. 15.16.

And they ſhall know that I am the Lord, when I ſhall ſcatter them among the Nations, and diſperſe them in the Countries.

But I will leave a few men of them from the Sword, from the Famine, and from the Peſtilence, that they may declare all their abominations among the Heathen whither they come, and they ſhall know that I am the Lord.

IN theſe two Verſes you have two great ends of Gods judgements; the firſt is, that the wicked may be convinced from what they have felt and ſeen, that it was the Word of the Lord which they deſpiſed; that he ſpake by Jeremiah, and Ezekiel, that they were his threatnings, and now made good by him, and this is in the 15. Verſe. The ſecond is confeſſion of their ſin, and Gods righteouſneſſe in their judgements, and this is in the 16. Verſe.

p. 487Obſer. 1 That ſinners are of as little account with God, as duſt and chaffe; this is held out to us in the words Scatter, and Diſperſe; men are no more before God, then a little duſt before the wind, or chaffe in a Fanne; the Originall word for diſperſe, is foreign Ventilavero, Jer. 15.7. God ſayd he would Fanne them with a Fanne; and Iſa. 40.15. God counts the Nations as the ſmall duſt of the Ballance; and Iſa. 41.2. Gave them as duſt to the Sword.

2. Judgements produce thoſe effects which mercies doe not; they had great means and mercies at Jeruſalem, in the Land, City, Temple, but under thoſe they did not know, not confeſſe their ſins, and give glory to his Name; but when they were deprived of their mercies under ſad and ſharpe judgements they ſhould doe ſo, Iſa. 26.9. When thy judgem…nts are in the Earth, the Inhabitants of the World will learne righteouſneſſe: Verſ. 16. In trouble have they viſited thee.

3. The Lord in the midſt of his judgements ſhewes ſome mercy, I will leave a few men: Hebrew is men of number, that may quickly be numbred: Though many were deſtroyed by the Sword, Famine, Peſtilence; yet ſome would the Lord leave.

VERS. 17.18.19.20.

Moreover the Word of the Lord came unto me, ſaying,

Sonne of man, eate thy bread with quaking, and drinke thy water with trembling, and with carefulneſſe.

And ſay unto the people of the Land, Thus ſaith the Lord God, of the Inhabitants of Jeruſalem, and of the Land of Iſrael: They ſhall eate their bread with carefulneſſe, and drinke their water with aſtoniſhment, that her Land may be deſolate from all that is therein, becauſe of the violence of them that dwell therein.

And the Cities that are inhabited, ſhall be layd waſt, and the Land ſhall be deſolate, and yee ſhall know that I am the Lord.

THeſe words containe the ſecond generall part of the Chapter, Viz. The ſad condition of the people, both before, p. 488and after the Captivity of the King.Having ſpoken of the Captivity of the King, now he comes to the beſeidging of the City. In the 18. Verſe, a new Type is commanded; in the 19. Verſe its applyed; and there you have the end of its application, which is deſolation, and vaſtation, and the procreant cauſe of both; Viz. the violence which was amongſt them; and in the 20. the end of Gods putting them into ſuch an afflictive condition, that they may know him to be the Lord.

Eate thy bread with quaking.

Chald. In tre more. Sept. In dolore.Feare and perplexity of ſpirit makes men tremble, and takes away the ſweetneſſe of any comfort preſent: The Hebrew is foreign In commotione: Cum tremore corporis, ſuch quaking as the earth quakes with, or like unto Corne and Leaves, ſo ſhould the Prophet tremble, quake, in eating, looking this way and that way, as one affrighted.

Drinke thy water with trembling, &c.

foreign The Septuagint, foreign, with torment, affliction; the Vulgar is, in feſtinatione, in haſte, as they did eate the Paſſeover. This eating and drinking with quaking and trembling, was to ſet out, either the great feare ſhould be upon them, when the Babyloniſh Army ſhould beſeige them, ſo that they ſhould not injoy the comfort of thoſe creatures, without great trouble, or the great Famine which ſhould be in the Earth, which ſhould cauſe great feare and trembling, leaſt they ſhould want, and dye for hunger and thirſt, leaſt others ſhould ſnatch out of their hands, or pull out of their mouths that little they had, and ſo they were full of care in their eating and drinking.

Say unto the People of the Land.

That is, thoſe Jewes who were in the Land of Chaldea, he muſt tell the Captives what ſhould befall the Jewes at Jeruſalem, and in the Land of Iſrael.

p. 489They ſhall eat their bread with carefullneſſe.

foreign It notes care, griefe, feare, which commonly attend one the other, the Septuagint foreign, with want before they rendered this word foreign, want is a great affliction.

And drinke their water with aſtoniſhment.

foreign from foreign Stupeſcere admirari, The Septuagint hath it foreign, Cum interitu, deſparing of deliverance and life; Chalde, Cum ſtupore; the French, En deſolation.

That her land may be deſolate.

Judaea was the choyceſt of Lands, a paradiſe to other Countries, it abounded with milke, honey, corne, oyle, wine, cattel, ſilver, gold and other pretious things, but now it was to be laid waſt; now it ſhould be ſtript of its inhabitants, of its plenty and treaſure, the Hebrew is a plenitudine ſua.

Becauſe of the violence of them that dwell therein.

foreign Notes injury, Tyranny, ſpoyle. The Septuagint renders it foreign, becauſe of the wickedneſſe of them, &c.

The Lord puts his ſervants oft upon troubleſome ſervice,Obſer. 1. and ſad actions; for the conviction and benefit of others, here Ezekiel muſt eat his bread with quakeing, and drink his drinke with trembling; he muſt dig through the wall, and bear his ſtuffe upon his ſhoulder, goe out at even, cover his face, remove his ſtuffe, which were burdenſome actions; and Chap. 4. He muſt lye upon his left ſide, three hundred and ninety dayes; and then upon his left ſide forty dayes; he muſt eat bread bak'd with Cowes dung: and Chap. 5. He muſt ſhave his head and his beard, make himſelfe bald and unſightly. So Hoſea he muſt marry a Wife of whoredomes, Chap. 1.2. & Jer. 27.2. He muſt make yokes and bonds, and put upon his neck: Theſe p. 490things were to ſignify what God would doe unto the Nations, bring them into ſubjection to Nebuchadnezzar.

2. Its Divine pleaſure, that when typicall and dark things are given out to the Prophets, that they ſhould make them knowne to the People; Ez…kiel muſt tell the people what was in it, that he eat his bread and drank his drinke in ſuch a manner. So for his digging, and removing, he muſt tell them what Myſtery was wrapt up in it. Say unto them, this burden concerneth the Prince; verſ. 10. & here, verſ. 19. Say to the people, &c. Its the duty of thoſe are teachers in the Church, to open things are myſterious, what they meane and ſignify.

3. God can mingle ſorrowes with our comforts, and make our choice comforts, comfortleſſe comforts, they ſhall eat their bread with carefullneſſe, and drinke their drinke with aſtoniſhment; God wou…d bring an enemy to the gates of Jeruſalem, and put them to ſuch ſtreights, that they ſhould neyther eat nor drinke with any comfort: feare, carefullneſſe, and aſtoniſhment, would be gravell in there bread, and gall in their drinke. Adams comforts in Paradiſe were ſoone dampt,Pſal. 127.2. To eate the bread of ſorrowes.Ps 127:2 Gen. 3.17. In ſorrow ſhalt thou eat; bread of ſorrows was his bread, and is his Childrens bread to this day, onelyonly ſome times God puts in more ſorrow then at others, there is bread of affliction, 1 K. 22.27. Bread of mourners Hoſ. 9.4. Here God would put in much ſorrow, affl ction, and mourning; quakeing, trembling, care, and aſtoniſhment ſhould poſſeſſe them, their plenty ſhould be turn'd into ſcarcity: for wine they ſhould have water, and very little of that too; for the fineſt of the wheat flower, they ſhould have bran, and not their bellies full of that.

4. Its ſin, the ſin of Injuſtice, oppreſſion, which cauſe God to lay waſt a plentifull land, that her land may be deſolate from all that is therein, becauſe of the violence of them that dwell therein: Its obſerv'd that the Jewes were, and ſtill are, a covetous people. It was their covetouſneſſe put them upon unjuſt acts of oppreſſion and violence, and God upon juſt judgements of Famine and deſolation Pſal. 107.34. He turnes a fruitfull land into barrennes for the wickedneſſe of them that dwell therein. Mans wickedneſſe moves the Lord to lay plentifull and pleaſant lands waſt, yet its made their act, Zech. p. 4917.14. They layd the pleaſant land waſt, they were the procreant cauſe, they begat ſin, ſin begat judgement, and judgement begat deſolation.

VERS. 21.22.23.24.25.26, 27, 28.

And the word of the Lord came unto me, ſaying.

Son of man, what is that proverb that yee have in the land of Iſrael, ſaying the dayes are prolonged, and every viſion faileth.

Tell them therefore▪ thus ſaith the Lord God, I will make this proverb to ceaſe; and they ſhall no more uſe it as a proverb in Iſrael: but ſay unto them. The dayes are at hand, and the effect of every viſion.

For there ſhall be no more any vain viſion, nor flattering divination, within the houſe of Iſrael.

For I am the Lord: I will ſpeak, and the word that I ſhall ſpeak, ſhall come to paſſe: it ſhall be no more prolonged: for in your dayes, O rebellious houſe, will I ſay the word, and will performe it, ſaith the Lord GOD.

Againe the word of the Lord came unto me, ſaying.

Son of man, behold they of the houſe of Iſrael ſay; the viſion that he ſeeth is for many dayes to come, and he prophecyeth of the times that are far off.

Therefore ſay unto them. Thus ſaith the Lord GOD. There ſhall none of my words be prolonged any more, but the word which I have ſpoken ſhall be done ſaith the Lord God.

IN theſe verſes you have the third part of the Chapter, a confutation of thoſe made an ill conſtruction of the Prophets Propheſie…. One kind of men gave no credence at all to what was Prophecyed but derided the Prophets ſaying: when were you in Heaven or who told you the mind of God; you are deceivers if any ſuch thing had been, as you ſpeak of, it had taken p. 492place ere this, but nothing is done, therefore we will not beleeve you. Another kind of men were perſwaded the Prophets ſpake truth, but it was at a great diſtance, long ere it was to take place; and therefore grew ſecure. Hence the Lord commands the Prophet to let them know that his words ſhould certainly and ſhortly come to paſſe. In the words conſider.

1. A complaint of a Proverbe, What is that Proverbe which you have in the Land of Iſrael, Verſ. 22.

2. The mention of the Proverb, The dayes are, &c. V. 22.28.

3. The confutation of it, Verſ. 23. I will make this Proverbe to ceaſe, and they ſhall no more uſe it as a Proverbe in Iſrael, &c.

4. A confirmation of that confutation.

1. From the Lords proceeding with the falſe Prophets, and their vaine viſions, and flattering Divinations, They ſhould ceaſe, Verſ. 24. And,

2. From the promiſe of making good his word, and that ſpeedily, Verſ. 25.28.

What is that Proverbe which you have in the Land of Iſrael.

I ſhall open the Word Proverbe unto you, foreign which is from foreign ſignifying to beare Rule, to Reigne, to Excell, and ſo a Proverbe is ſome notable ſpeech, which excels others, and beares rule amongſt men. New Wine is not for old Bottles. Doe men gather Grapes of Thornes. Little Leaven leavens the whole lumpe. Maſhal ſignifies foreign, a Lordly, authentick ſentence; as the Proverbs of Solomon, and ſuch as theſe, Viz. the Axe layd to the root of the tree: Where the treaſure is, Sermo ad exhortationem aptus cujus per univerſum vitae curriculum utilitas dimanet. Mich. Apoſtol. Heſych. in Lexic. foreign. Baſilius.the heart will be alſo. No man can ſerve two maſters, &c. Or its from the ſame root ſignifying to ſpeake Similies, or Parables, Adagie…, or witty ſayings. Hence the Septuagint renders it foreign, What is the Parable which you have in the Land. The Goſpell expreſſ…s a Proverbe by the word foreign, John 16.25. 2 Pet. 2.22. And the Learned thinke foreign, to be foreign. And Scaliger, L. 3. Poet: cenſet foreign dici foreign, becauſe its a ſentence goes up and downe by the way, its common amongſt men: or thus it may rather be ſo called, becauſe its praeter viam, beſides the common way of ſpeaking; p. 493having ſomething myſterious, darke, and difficult in it. The Graecians ſay its foreign, a ſpeech uſefull for this life,foreign, becauſe caſt amongſt the people for their uſe. foreign Plut. in Camillo. Paraemia eſt oratio obſcura quae per aliam d…ſcuram ſignificatur, Suidas, in Collect. having much good, and moderate darkneſſe in it: They ſay alſo its foreign, a ſpeech vaild; light in a darke Lanthorne. Some Proverbs are obſcure, and ſignifie ſomewhat elſe, then the words ſeeme to expreſſe, As the Dog is turn'd unto his owne vomit againe; and the Sow that was waſh'd to her wallowing in the mire, 2 Pet. 2.22. So that in Ezek. 18.2. The Fathers have eaten ſowre Grapes, and the Childrens teeth are ſet on edge.

Some are more plaine and eaſie, as 1 Sam. 24.13. Wickedneſſe proceeds from the wicked; So that among us, truth begets hatred, flattery, friends: Some were wicked and falſe, and ſuch had this people among them, that in Ezek. 18.2. The Fathers, &c. And that in this place are wicked Proverbs.

The dayes are prolonged, and every viſion fayleth.

Herein lyes the evill of this Proverbe: When the Prophets at the command of God propheſied ſad things, threatned deſtruction to Jeruſalem, Captivity to the people, &c. They not willing to heare of ſuch things,All thoſe Viſions they ſay, they have had touching the Chaldaeans comming and laying us waſt they are dreames, fanſies, they have no weight, no worth, no truth in them. put off all by this Proverbe thus, If that the Prophets propheſie be true, its not for our dayes, but the dayes of thoſe are long after, for the next, the ſecond, or third Generation after, as the dayes are prolonged ſay they: or if they be falſe, as its likely, what need we feare, or care, every viſion faileth, they come to nothing, they are words, winde; and thus wickedly they put off Propheticall threats, and deluded their owne ſoules; they layd not to heart their ſinnes, they uſed not any meanes to divert Divine wrath, or to ſecure their owne ſoules; and that becauſe ſinfully they prolong'd or diſanul'd the Propheſies.

That men very wicked are very ſecure, they look for peace, liberty and long life,Obſer. 1. even when they have greatly provoked the wrath of God againſt them, what if we have find by violence, in the land, by corruptions, and falſe worſhip, in the Church; and the Prophets have thundered againſt us with p. 494threatening judgements, yet The dayes are prolonged, we ſhall have peace, walke at liberty, and fill up the number of our dayes ſo in Chap. 11.3. It is not neer deſolation is threatned by t…e Prophets from Chaldea, but is not near; let us build houſes for our delight and dwell in them ſecur…ly, and take a courſe with Jeremiah, and thoſe of his ſt…eine, which thinke to trouble us, Jer. 7.9.10. They did Steal, murder, commit adultery, ſweare falſely, burne Incenſe to Baal; yet came and ſtood in the houſe of God and ſaid, We are delivered to d…e all theſe abominations; the meaning is, though we have done ſuch things, and have been greviouſly threatned for them, by the Prophets, yet we are delivered from their threats, and are well, ſafe, without fear or danger and ſhall goe on in our old wayes; when Gods threatnings are deſer'd, out of mercy, that men may conſider, repent, and prevent them, they thinke they will never come, and ſo grow more ſecure and more ſinfull. Eccl 8.11. Becauſe ſentence againſt an evill worke is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil they go on more freely, with more delight, this makes the Lord oft to mind ſinners of the dayes of his wrath. Amos 4.1.2. Heare this word, yee Kine of Baſhan that are in the Mountaine of Samariah, which oppreſſe the poore, which cruſh the needy, which ſay to their Maſters bring and let us drinke. They were ſecure, and like Kine, goared, trod under the poorer ſort, and what muſt they heare? this, The Lord God hath ſworn by his holyneſſe, that loe the dayes ſhall come upon you, that he will take you away with hookes and your poſterity with fiſh-hookes. ſo Zeph. 1.14. The great day of the Lord is neare, it is neare and haſteth greatly.

2. Such is the corruption of man, that beeing, oppoſed it ſwells higher and vents it ſelfe oft times blaſphemouſly; the Prophets reproved them for their ſins, threatned the ſoareſt judgements for them, and how did they entertaine thoſe threatnings,Becauſe men feel not Gods hand, they thinke his threatnings winde. their hearts boyld againſt the Prophets, and their Meſſages: and they uttered it with their tongues, every viſion fayleth, there is no truth in the Prophets, nor in their viſions, they are lyars, and their viſions, lyes. This was not onelyonly contumelious to the Prophets, but blaſphemous againſt the Majeſtie p. 495of God, and the truth of his word: men that live under the word if their corruptions and luſts be not weakned and mortifyed, they are ripen'd, ſtrengthen'd, and grow to an inſufferable height; Jer. 17.15. They ſay unto me where is the Word of the Lord? let it come now: Thou telleſt us of the word of the Lord, but its thine owne dreame, if it be the Lords, let it come now and we will believe it; but if not, its thine and thou art a deceiver to tell us ſo. 2 Pet. 3.3.4. In the laſt dayes ſhall be ſcoffers, walking after their owne luſts, ſaying, where is the promiſe of his comming.

3. That ſinfull words are of a ſpreading nature; they ſaid, The dayes are prolonged, and every viſion faileth: this wicked ſpeech was become a Proverbe, it paſſed through the mouths of all ſorts, young, old, great, ſmall, learned, ignorant, it was in the City and Countrey, a Proverbe in the Land of Iſrael. The words of the Prophet ſtuck not by them, they mocked at him, and made jeſts at what he ſayd, Ez k 33.31. With their mouth they ſhew much love: in the Hebrew it is, they make jeſts, they made ſport with the Prophet and his threatnings; but this blaſphemous Proverbe they tooke up, and conveyed from one to another all the Land over, and made uſe of, to diſparage what ever he ſayd. So that in Matth. 28.13. when it was knowne that Chriſt was riſen, money was given to the Souldiers to ſay, His Diſciples came by night and ſtole him away, while we ſlept: This ſaying went abroad, and is commonly reported among the Jewes unto this day, Verſ. 15.

4. God takes notice of the ungodly ſpeeches which are in mens mouths; they ſayd, The dayes are prolonged, &c. God heard and obſerved what they ſayd, Iſa. 59.3. Your lips have ſpoken lyes, your tongue hath muttered perverſneſſe: Many thinke a lye nothing, and ſecret m…ttering againſt others nothing, but God obſerves every lye is told, all whiſpering and muttering againſt others, Jer 33.24. Conſidereſt thou not what this people have ſpoken; if thou doeſt not, I doe: They have ſayd, The two Families which the Lord hath choſen, he hath even caſt them off. Jer. 44.25. God regards what men and their Wives ſay; yea, what every one ſait…, and will come ere long in judgement to convince ſinners of the hard ſpeeches ſpoken againſt him, Jude p. 49615. and to call men to an account for every idle word which they have ſpoken, Matth. 12.36. therefore let no corrupt communication proceed out of your mouth, but that which is good, to the uſe of edifying, that it may miniſter grace unto the hearers, and comfort to the ſpeakers.

5. The Lord hath an admiring indignation at the wickedneſſe of his people: What is that Proverbe which you have in the Land of Iſrael? This Interrogation implies admiration, and indignation. Admiration, that a people brought up in his houſe, which had had the Law and Prophets from the beginning, ſo many hundred yeares, ſhould be ſo ſtupid, wicked, prophane, blaſphemous, as to think, ſay, Divine threatnings were in vain, the Prophets lyars, and their Propheſies lyes: Indignation, what Proverbe is this which you have taken up? What? a Proverbe which ſtrikes at me, which makes me a falſe and lying God, which overthrowes all Religion? O deteſtable and vile Proverbe? What ſhall all that I ſay by my Prophets, faile and come to nothing, vaniſh into the ayre?

Tell them therefore thus ſaith the Lord God, I will make this Proverbe to ceaſe, &c.

This Verſe is a confutation of their ſinfull Proverbe, which the Lord tels them ſhould ceaſe, and that the dayes they thought prolonged were at hand.

They ſhall no more uſe it as a Proverbe in Iſrael.

Celebre dictum ſcita quadam novitate inſigne, Eraſm.foreign Which is, they ſhall no more Proverbe it, not with this Proverbe, others they might uſe, acute and wiſe ſentences concerning mans life and manners, &c. of which nature, Proverbs are, God would not abridge them of, but this was a deſtructive Proverbe.

The dayes are at hand.

Hebrew, have drawne neere; that is, at hand, or draws neer, which is either preſently to be done, or not farre off, the time p. 497was not far now from Jeruſalems beſeidging, Zedekiahs taking, and the ruine of all, Gods net was made, and his ſnare ready for them.

The effect of every Viſion.

Hebrew is foreign the French, La parole, the word or thing of every Viſion, res omnis viſionis, ſo Piſcator; whatſoever the viſion did preſent to the Prophet, and he to the People, that ſhould be.

The thoughts and words of the wicked are differing and contrary to the thoughts and words of God,Obſer. 1. they thought of peace God of war, they thought of liberty, God of captivity, they of long life, God of cutting them off, they ſaid the dayes of judgement were prolonged a far off, God ſaith, they are at hand, they ſaid, every viſion fayleth, God ſaid, every viſion ſhould take effect, they thought and ſaid, this proverb ſhould continue, but God thought and ſaid, it ſhould ceaſe and be uſed no more. 1 Theſ. 5.3. Men cry peace, ſafety, and God cryes deſtruction.

2. When ſinners are exceeding wicked, and have provoked God greivouſly, as they did here by this blaſphemous proverbe, yet even then God ſhewes mercy: they had provokt him into the field, &c. God might immediately have ſlaine them, but he forbears them ſtill, admoniſhes them of judgement neare at hand; goe ſay to them the dayes are at hand, and the effect of every viſion. God tryes them yet longer …nd labours to awaken them with conſideration of the neernes of danger.

3. Length of time doth not fruſt…te and null the threatnings of God againſt ſinners; Jeremiah had Prophecy'd above thirty yeares, had threatned ſad judgements, and becauſe they came not to paſſe in ſo long time, they conceiv'd they would come to nothing, but what ever be the diſtance of time between a threatening goeing forth and the execution of it, yet it ſhall not fall to the ground, but have its time of fullfilling, if repentance intervene not.

p. 498For there ſhall be no more any vaine viſion, &c.

Here begins the confirmation of the confutation, falſe Prophets which had vaine viſions told them it ſhould not be as Jeremiah had Prophecyed: Jeruſalem ſhould not be deſtroyed, they ſhould not goe into captivity, but dwell ſafely there, and injoy that good land, but what ſaith God? There ſhall be no more any vaine viſion; the Hebrew runs thus, foreign Non erit ultra omnis viſio vana; There ſhall not be any more all viſion of vanity. Some refer theſe words to the true Prophets and their viſion, but they are put hard to it, how to make it out, how ſome of their viſions have been vain, for that is implyed when its ſaid, There ſhall not be any more, all or any vaine viſion, as when God ſaith, I will ſmite you no more, it argues, God hath ſmitten. But thus I conceive it may be taken, if it refer to the true Prophets, there ſhall not be any more all viſion of vanity, that is, hitherto you have looked upon all the viſion of Jeremiah as a viſion of vanity; but it ſhall be ſo no more; you ſhall have viſions that ſhall be reall, and quickly take place: but I incline to thoſe judge the words meant of the falſe Prophets, who had fill'd the people with vain viſions, but they ſhould be no more, God would make good the viſions he had given touching the King and people, Temple, City, and Land, and this would put an end to all the vaine viſions of the falſe Prophets.

Nor flattering divination.

foreign Divinatio blandientis, Mikſam is from foreign futura praedicere, to foretell things to come, to Divine good or evill, its taken both wayes; and when in the evill ſenſe, it comprehends what ever is done by Witchery, Sorcery, Aſtrologie, or the …ike, 1 Sam. 28.8. Saul comes to the Witch, and ſaith, foreign Divina quaeſo mihi in Pythone, I pray thee Divine unto me by the Familiar Spirit: So 2 Kings 17.17. they uſed Divinations, foreign p. 499They Divined Divinations that were wicked ones: Hence foreign is put for a Soothſayer, Joſhua 13.22. Balaam the Sonne of Beor, foreign illum magum, and Numb. 23.23. Balaam ſaith, foreign Surely there is no Inchantment againſt Jacob, nor any Divination againſt Iſrael. No Soothſaying, Charming, Prognoſtication, had power againſt Iſrael: the falſe Prophets being addicted to Magick, Aſtrology, and ſuch wicked Arts, told them that what ever was Propheſied by the other Prophets of the King of Babylons comming and taking Jeruſalem, yet all ſhould be well, which they gathered from the Starres and Planets.

Divinations were ſometimes from the entrailes of Beaſts or Birds; as Ezek. 21.21. The King of Babylon ſtood at the parting of the way, at the head of the two wayes, to uſe Divination, he conſulted with Images, he looked in the liver.

Lavater thinkes their Divinations were Aſtrologicall,Acts 13.6. They found a certaine Sorcerer, a falſe Prophet, a Jew, whoſe name was Bar. Jeſus.Acts 13:6 and that they had taken up the practice of Heathens, who looked at, and conſulted much with the Stars, Iſa. 47.13. Let now the Aſtrologer, the Stargazers, the monthly Prognoſticators, ſtand up and ſave thee from theſe things that ſhall come upon thee: theſe things were ſpoken of Babylon, who made uſe of ſuch Artiſts but in vaine, and it was the uſe of the Jewes to doe ſo likewiſe, 2 Kings 17.16, 17. They worſhipped. all the Hoaſt of Heaven, and uſed Divinations, and Inchantments: To theſe the people hearkened; therefore, Jer. 29.8. Let not their Prophets and Diviners which are in the midſt of you, deceive you.

Hence I might take a hint to ſpeake againſt that part of Aſtrologie as unlawfull, yea damnable, which is judiciall and Prognoſticative. From the Conjunction of Planets, the benigne and oblique Aſpects of them, men gather and foretell things to come; yea, ſome thinke that all materiall contingent accidents which concerne man, are written in the face of Heaven; and that God ſets the Stars in Heaven to ſignifie ſuch things: If Deodate goe too farre in his Annotations that way, our Learned Divines in their Annotations on the place,Gen. 1.14.Gen 1:14 correct that errour, and give no allowance to judiciall Aſtrologie, they ſay the place giveth no warrant to the preſumption of p. 500Prognoſticators or judiciary Aſtrologers, to foretell the fortunes of men,Theſe men as Nazianzen ſaith, are like a man that ſeeing the Pallace, or Throne of a Prince, take upon them thereby …o tel what the thoughts and Counſells of the Prince are. or fates of civill eſtates, by the Stars; or to make any Prediction of any other ſupernaturall events from the face of the Heavens, or the impreſſion of the Planets, or from the temperature, figure, colour, or poſture of the Celeſtial bodies, for ſuch Arts of Divination are condemned by the Word of God, Deut. 18.10. There ſhall not be found among you, any one that uſeth Divinations, or an Obſerver of times; ſuch men are good, ſuch are bad; for Verſ. 12. Thoſe that doe thoſe things are abomination unto the Lord. Liſten not therefore to their lying obſervations; it matters not what the Conjunctions and Aſpects of Planets and Stars are; reaſon and Religion will qualifie them. Sapiens, yea Sanctus dominabitur aſtris, if holy men have ſhut and opened Heaven with their prayers, if they have caſt out Devils, they may ſtop the influence of Starrs. Starrs are made for man, not man for Starrs, if the Lord be with us let Saturne, Jupiter, Mars, &c. Be againſt us: one of note ſaith of the Aſtrologers, and time obſervers; either they tell you of things adverſe or proſperous, if proſperous and deceive you, you are miſerable by expecting, if adverſe things, and falſe, you are miſerable by fearing: if they tell you true things, and not good, you are preſently miſerable before they come; if they foretell good things to come, your expectation will weary your hope, and your hope will defloure yea devoure the future fruit of your joy,Phavorin. lib. 14. Nullo igitur pacto utendum eſt hujuſmodi hominibus res futuras praeſagientibus.

Flattering.

foreign Blandientis, nor divination of a flatterer, the Hebrew word originally ſignifies, ſmooth, plaine, even, and properly refers to things concerne the touching, as any thin plate, butter, oyle, and metaphorically is transferd to the ſpeech, and inſtruments of it, not ng out the ſweetnes, ſmoothneſſe, and flattery thereof. Pſal. 5.9. They flatter with their tongue, Hebrew is the ſame, and may be rendered, they ſmooth with their tongue, and make ſmooth their tongue, that is, they give flattering and deceitfull words, ſo the Apoſtle hath it, Rom. 3.13. With their p. 501tongues they have uſed deceit; ſo Pſal, 55.21. The words of his mouth were ſmoother then butter, but war was in his heart; that is, his words were flattering and deceitfull, the ſingular number is put here for the plurall, flatterer, for flatterers, they promiſed the people a happy condition of things, and fed them with ſmooth words; the Septuagint hath it foreign thoſe things which ſeem gratious, which are acceptable & make way for favour; which pleaſe: the Vulgar reads it, Neque divinatio ambigua, no more doubtfull divination, ſuch as the Oracles were, which might be taken diverſe, yea contrary wayes.

Falſe Prophets have pretences and cunning wayes to prevayle with the people,Obſer. 1. the Verſe poynts out the practice of ſuch, and what is that, they had viſions and divinations, and when they came to the people and told them of theſe, they were taken therewith. Jer 14.14. They prophecyed lyes in the Lords name, they ſaid he ſent them, he commanded them, and ſo by theſe pretences made way for their lyes. 1 K. 22.24. Zedekiah ſmites Micaiah on the cheek, and ſaith, which way went the ſpirit of the Lord from me unto thee. He pretended he had the ſpirit, ſpake by it, and ſo gain'd upon thoſe heard him, Mat. 7.15. Beware of falſe Prophets which come unto you in ſheeps cloathing, they ſeeme harmeleſſe, their countenance, words, and carriage doe plead for them, and uſher in their falſe opinions, no falſe teachers but have ſome pretences to ingratiate themſelves with the people, Epheſ. 4.14. Paul ſpeaks of the condition of the people how they were carryed about with every winde of doctrine, by the ſleight of men and cunning craftyneſſe, whereby they lye in weight to deceive: by mutuall opinions and ſubtile ſophiſmes, they cog'd with, and cheated the people, as cunning gameſters at dice lye in wait to cheat young novices.

2. That their viſions and divinations are falſe, and flattering.

1. Falſe, they are cal'd here viſions of vanity, there is no truth in them, no truſt to be given unto them: the falſe Prophets had their names from the falſehoods which they preſnted to the people: ſometimes they are ſaid to Prophecy lyes, falſe viſions, and divinations, a thing of nought, the deceit of their heart. Jer. 14.14.15. Sometimes they are ſaid to make vaine, and ſpeak a viſion p. 502of their owne heart. Jeremiah 23.16. To cauſe Dreames to bee dreamed: Jeremiah 29.8. They are called Fooliſh Prophets, that follow their owne ſpirit, that have ſeen nothing, Ezek. 13.3. That have ſeen vanity, and lying divination. verſ. 6. Which is as nothing. There were many ſuch Prophets amongſt them, and this is the way that Antichriſt worketh, now in times of the Goſpell 2 Theſ. 2.9.10. His comming is after the working of Satan with all power and ſignes, and lying wonders and withall deceiveableneſſe of unrighteouſneſſe. When Satan comes into a man, i…s with efficacy, and there he works ſtranegly, and deceitfully; ſo Antichriſt, when he comes into the Church or State, its with efficacy, he pretends that all Eccleſiaſticall power is his, he ſits in the Temple as God, and exalts himſelfe, above all is cald God, even above the civill powers, therefore in the 9. Verſe is ſaid to come with all power. Of his ſignes and lying wonders, you may ſee. Rev. 13.3.13.15. and with all deceivableneſſe, of unrighteouſneſſe; that is, with all the Art and cunning to deceive, which an unrighteous heart, ſpirit, ſtate, and pollicy, can afford.

2. Flattering, Jer. 28.2.3.4. Hananiah a falſe Prophet flatters them and feeds them with vaine hopes, ſaying, Thus ſaith the Lord of Hoſts, I have broken the yoake of the King of Babylon; within two full yeares will I bring againe into this place all the Veſſels of the Lords Houſe, and Jeconiah the Sonne of Jehoiakim King of Judah, with all the Captives of Judah that went into Babylon. Here were pleaſing words, which lull'd them in ſecurity. When Ahab had a minde to goe up to Ramoth Gilead and fight, what ſayd the Prophets to him, 1 Kings 22.12. Goe up to Ramoth Gilead and proſper, for the Lord ſhall deliver it into the Kings hand: And when Micaiah a true Prophet was cald to ſpeake, they would have corrupted him, ſay the Meſſengers, The words of the Prophets declare good unto the King with one mouth: let thy word I pray thee be like unto the word of one of them, and ſpeake that which is good: Fooliſh people think thoſe words good which flatter and pleaſe them; but ſuch words undoe them, Ezek. 13.10. Becauſe they have ſeduced my people, ſaying peace, and there was no peace, and one built up a wall, and others dawbed it with untempered morter: The true Prophets p. 503threw downe Jeruſalem by their Propheſies, but the falſe built up a wall, propheſied ſafety, deliverance, and others agreed with them, but this was flattery and their deſtruction, Pro. 26.28. A flattering mouth worketh ruine: This Paul knew, and therefore juſtifies himſelfe, that at no time he uſed flattering words, 1 Theſ. 2.5. If he ſhould have pleaſed men he ſhould not have been the ſervant of Chriſt.

3. Vaine viſions and flattering divinations of falſe Prophets doe cauſe people to be ſecure and feareleſſe of Divine threats;Obſer. they regarded not what Jeremiah propheſied againſt Jeruſalem, ſo long as Hananiah and ſuch men propheſied the contrary, Ahab feared not ſcattering and falling at Ramoth Gilead, whilſt the falſe Prophets ſayd, Goe and proſper: Mans nature is apter to be ſecure then to feare, becauſe pleaſing things are ſooner taken in, then ſuch as are averſe to them.

4. God hath his time to confute and confound viſions of vanity, and divinations of flattery, There ſhall be no more any vain viſions, &c. When the Lord made good his word, brought Nebuchadnezzar to the walls of Jeruſalem, gave it up into his hands, then were all the lying Prophets confuted, and confounded with ſhame; events diſcover vi…ons, and diſtinguiſh Prophets, Jer. 28.9. The Prophet which prophecyeth of peace, when the word of the Prophet ſhall come to paſſe, then ſhall the Prophet be knowne, that the Lord hath truely ſent him. If it prov'd true what was Prophecyed, then was it a viſion of God, if not, a viſion of vanity, and this was the way for them to try the Prophets by. Deut. 18.21.22. The queſtion is there, how ſhall we know whether a Prophet ſpeake of himſelfe or from God? the Anſwere is, Look to the event, if the thing he ſpeaks come not to paſſe, its not of God, its a lye: ſhame and confuſion to the Prophet; when Ahab was wounded and fell at Ramoth Gilead, then the falſe Prophets were confuted, and Zedekiah confounded, running into an inner Chamber to hide himſelfe. 2 K. 22.25. Hence the Lord is ſaid to fruſtrate the tokens of lyars, to make Diviners mad, to turne wiſe men backward, and to make their knowledge fooliſh, Iſa. 44, 25.

p. 504For I am the Lord I will ſpeak, and the word that I ſhall ſpeake, ſhall come to paſſe, &c.

In this and the laſt verſe, the Lord promiſeth to make good his word, and that without delay, is ſhould not be prolonged as they imagined, but quickly take effect, and accompliſh thoſe ends it was intended for: I will confound the falſe Prophets and juſtify the true; they ſpeak and it never comes to paſſe, I will speak by my Prophets, and it ſhall come.

In the words of this Verſe you have,

1. A reaſon which firſt looks back to what was ſaid in the 24 Verſe. Vaine viſion and flattering divination ſhall ceaſe, why? I am the Lord: and power is in my hand, to diſcover vaine and flattering Prophets, to confound them and their viſions. 2. Forward to what God ſhould ſay, I will ſpeake it ſhall come to paſſe, it ſhall not be prolonged, and why? I am the Lord Jehovah, and will give being to my word.

2. A generall promiſe, of ſpeaking what he pleaſes, and makeing it good. I will ſpeake and it ſhall come to paſſe; There ſhall not be any delay.

3. A ſpeciall application of it to the houſe of Iſrael, and their time, In the dayes O yee rebellious houſe, will I ſay and performe.

Queſt. Whither doe the ſins of people cauſe judgements threatned, to come ſooner then the time appoynted, becauſe its ſaid here it ſhall be no more prolonged; as if he ſhould ſay, I thought yet to have prolonged, defer'd my judgements, but they ſhall come ſpeedily.

Anſw. As mens repentance may prevent judgements threatned, ſo their ſins may haſten them, Jer. 48.16. The Calamity of Moab is near to come, and his affliction haſteth faſt. Moabs ſins haſtened Moabs affl…ctions. When men ſin with a high hand after judgements given out, thoſe ſins add wings to judgement. M…l. 3.5. I will be a ſwift witneſſe, ſaith God, againſt Sorcerers, Adulterers, falſe Swearers, thoſe oppreſſe the hireling, Widdow, Fatherleſſe, and turne aſide the ſtranger form his right. He will come flying to judgement againſt them, 2 Pet. 2.1. S nners are ſaid, to bring upon themſelves ſwift deſtruction, deſtruction p. 505makes haſt to them; when men ſhall ſcoffe at divine threats and jeſt at judgements, this provokes God to haſten them. Iſa. 5.19. Let him make ſpeed, and haſten his worke that we may ſee it: They were ſo farre from fearing, and beleeving the threats of God, that they made a mock at them: Hence ſaith the Lord, Jer. 1.12. I will haſten my word to performe it, I will take the firſt opportunity to make it good. God will ſhorten the day of affliction for the Elects ſake, and haſten the dayes of judgement for th… wickeds ſake.

The thoughts and hopes of wicked men about the threatnings of judgement are fooliſh and vaine,Obſer. 1. they thinke and hope, that either they will not come at all, or if they doe, it will be a long time after; It ſhall be no more prolonged, you conceit, becauſe the time is long, that there is no ſuch thing, or that it will not be in your dayes; but you are deceived, ſuch threats are groundleſſe, and hopes are vaine, Jer. 5.12. They have belyed the Lord, it is not he (that ſpeakes by theſe Prophets) neither ſhall evill come upon us, neither ſhall we ſee ſword nor famine, and the Prophets ſhal become winde, and the word is not in them: they are deceived, not we, they looke for a black and ſad day, which will not come, and we look for good dayes, good things; therefore the Prophet imperſonating them, ſaith, Chap. 8.15. We looked for peace, but no good came, and for a time of health, and behold trouble; they would not beleeve that ever an Adverſary ſhould have entred within the gates of Jeruſalem, Lamin. 4.12.

2. That what ever word the Lord ſpeakes, he will make it good, I will ſpeake and it ſhall come to paſſe; what ever God hath ſpoken by the Prophets, or Apoſtles; yea what ever is ſpoken warrantably from the Word, by any faithfull Miniſter of his, he will accompliſh the ſame: he doth not poſſeſſe hit Servants with vaine Viſions, or flattering Divinations; what ever he utters by them, is Divine and infallible; he is Jehovah, a God of power and faithfulneſſe, ſufficient every way to fulfill his promiſes, and performe his threatnings. Some take theſe words, I am the Lord, to be an Aſſeveration, or an Oath, and the fenſe to lye thus, As ſure as I am God, Jehovah, that have Being of my ſelfe, and give being to all others, ſo p. 506ſure will I give Being to my promiſes and threatnings, ſo that not onelyonly Heaven and Earth muſt paſſe away, before any tittle of any truth of the Lords ſhall fall to the ground, but even God himſelfe muſt ceaſe to be, before his Word ſhall be without effect, Iſa. 44.24. I am the Lord that maketh all things: That I am, doth fruſtrate and confound Lyars, Diviners, Wizards, and all Impoſtors, as its Verſ. 25. that confirmeth the word of his Servant, and performeth the Counſell of his Meſſengers, Verſ. 26. What word ſoever Iſaiah gave out, the Lord confirmed and performed it: He gave out the word touching Cyrus, that he ſhould be a Shepheard to Gods people, that he ſhould further the Jewes returne out of Babylon, and building of the Temple; and this was above two hundred yeares before his birth, as Deodate ſaith in his Notes upon the place, and about two hundred, as our late Annotations have it: But if we reckon by Scripture account, you will finde it not ſo much; for this Propheſie of Cyrus was delivered by Iſaiah, after Hezekiahs ſickneſſe, Chap. 38. in which fifteene yeares were added to his dayes, and from thence it was but an hundred twenty five yeares and fix moneths to Zedekiahs carrying into Captivity, which was eleven yeares after the Captivity began, for Chronologers doe reckon the beginning of the Captivity from the time of Jehoiachins carrying away, and the Scripture countenances it, Ezek. 1.2. So then, reckon the Captivity from Jehoiachin, ſeventy yeares, and there are but an hundred and fourteen before, and theſe make one hundred eighty four, and this perſon propheſied of ſo long before, did God in due time give to the World, and ſtirre up to be helpefull to his people, Ezra 1.1, 2, 3. and ſo made good to both what Iſaiah ſayd here, and Jer. 29.10. Gods word muſt take place, who ever gaines or looſes by it, Iſa. 55.12. The word that goeth out of my mouth, it ſhall not returne unto me voyd, but it ſhall accompliſh that which I pleaſe, and it ſhall proſper in the thing whereunto I ſent it. Zech. 1.6. My words and my Statutes which I commanded my ſervants the Prophets, did they not take hold of your Fathers? God appointed them to doe ſo, and they did accordingly; Gods words overtooke them, thinking to eſcape. Daniel beares witneſſe to this truth. Chap. 9.12. He hath confirmed his words which he ſpake againſt us.

p. 5075. The corrupt heads and hearts of men are ſubtile and prone to …l…d… and put off thoſe truths are preſented unto them by the Servants of God; the Lord ſent his Prophets unto them early and late; they being faithfull, layd open the judgements of God, …ld them of their danger, invited them to repentance, mourned for the ſlight entertainment they found, &c. And what then? they either mockt at them, as it is in 2 Chron. 36.16. or charged them with falſhoods and lyes, Jer. 5.12, 13. or reſolved not to hearken to them, Jer. 44.26. or put it off, as not concerning them at all, or if it did, not for a long time; for thoſe were after them, not the preſent Generation, Ver. 27. of this Chapter, The Viſion is for many dayes, and hee Propheſieth of the times are afarre of: Thus were they witty and wicked againſt themſelves, to turne aſide the ſtroak of Gods word, which having been entertained, might have done their ſoules good; this was the practice in Chriſts, and the Apoſtles times, one thing or other ſtill was pretended to wave the Doctrine of Chriſt, as the meanneſſe of his perſon, Matth. 13.55, 56. John 7.27: his breaking of the Sabbath, John 5.16.9.10.16. this man is not of God, &c. They ſayd he blaſphemed, Matth. 9.3. that he deceived the people, John 7.12. made himſelfe a King and ſpake againſt Caeſar, John 19.12. they pretended his Doctrine to be new, Acts 17.19. to be hard and ſevere, John 6 60. to be againſt Moſes, Acts 6.11. that it was Hereticall, Acts 24.14. that he ſpake too particularly to them, Luke 11.45. that the Rul…rs and great ones, received it not, John 7.48. Have any of the Rulers, &c. That his Doctrine, and the followers of it, made great ſtirs where ever it came, cauſed Sects and Schiſmes, Acts 19.23.28.22.