Exposition of Ezekiel 6-13, Commentary on Ezechiel · Chapter 8 – Chapter 9

Exposition of Ezekiel 6-13 · Commentary on Ezechiel · Chapter 8 – Chapter 9

p. 135CHAP. VIII.

VERSE 1.

And it came to paſſe in the ſixth yeare, in the ſixth monethmonth, in the fifth day of the monethmonth, as I ſate in mine houſe; and the Elders of Judah ſate before mee, that the hand of the Lord God fell there upon mee.

IN this, and the three next Chapters you have the grievous ſinnes, and anſwerable puniſhments of the Jewes at Jeruſalem laid downe, with ſome other things conſiderable.

This eighth Chapter hath three things in it:

1. An Introduction to a new Viſion, verſ. 1.

2. The Viſion it ſelfe, from the beginning of verſ. 2. to the end of verſ. 17.

3. A Declaration of Gods ſevere dealings with them, verſ. 18.

In the Introduction to this Viſion you have theſe particulars.

1. The time exactly ſet downe when it was, in the 6. yeare, the 6. monethmonth, the 5. day.

2. The place where it was, As he ſate in his houſe.

p. 1363. The perſons before whom it was, The Elders of Judah ſate before me.

4. The cauſe of it, The hand of the LORD fell there upon mee.

For the time; It was now the ſixth yeare of Jehoiachins cptivity, and in the ſixth monethmonth.

The Jewes firſt month is Niſan, the ſecond Jiar, the third Sivan, the fourth, Thamuz, the fifth Ab, and the ſixth Elul, and anſwereth to that is called Auguſt: The fifth day of this monethmonth had hee this viſion, which Junius ſaith was the Sabbath day, which was a day fitting for viſions of God. It was now a year, two moneths, and upwards, ſince he had his firſt viſion.

As I ſate in my houſe.

Having been now ſix years in Captivity, the Prophet and others had hired, or builded themſelves houſes. This was a houſe of ſome capatiouſneſſe, the Elders of Judah ſate before him in it: That is, the chief of thoſe that were brought with Jehoiachin into Babylon, 2 Kings 24 12. And why they ſhould come & ſit there is inquirable: It was not to catch advantages againſt the Prophet as ſome fanſie; Not to conſult of their Civill affairs in Babylon, others were more fit for ſuch things then Prophets; but it was to beare of the Prophet what the Lord intended to doe with Jeruſalem and the Jewes there, what the meaning of the types and viſions hee had was, whether hee had any word of their returning from that condition they were in, or they came to ſee if he had any word to ſpeake unto them being the Sabbath day; for on thoſe dayes it was ord nary for the people to goe to the Prophets, 2 Kings 4.23. And Ezekiel ſate compoſed and diſpoſed to ſpeak the Word of God to thoſe came to him.

The hand of the Lord God fell there upon me.

The powerfull operation of the Spirit of Chriſt ſeiz'd upon him, and was as a hand carrying him on to that worke he was appointed unto; he had a mighty impulſe of the Spirit, and was at a man wrapt ou… of himſelfe, wholly acted by the Spirit, p. 137See Chap. 1.3. where hath beene ſpoken of the hand of the Lord.

That the Lord takes ſpeciall notice of the times in which he gives out truths and viſions to Prophets and people,Obſer. 1. he keeps an exact account of thoſe yeares, moneths, and dayes; In the ſixth yeare, the ſixth monethmonth, and fifth day, &c. So in the firſt Chapter, In the thirtieth yeare, the fourth monethmonth, the fifth day, the word of the Lord came unto him; You have the time mentioned in the 20. Chap. verſ. 1. The ſeventh yeare, and the fifth monethmonth, the tenth day of the monethmonth: So in 26.1.29.1.31.1.32.1.40.1. In theſe places, there is ſpeciall notice and account ſet downe of the time, wherein God gave out his truth and viſions to the Prophet, and by him to the people: In the 24. Chap. 1.2. the year, monethmonth, day, and name of the day, are written down, when Jeruſalem was beſieged, and a parable put into the Prophets mouth; and not onelyonly was it thus in Ezekiels, but alſo in other Prophets dayes, Zech. 1.1. Chap. 7.1. Hag. 1.1. Chap. 2.1.10. What ever mens thoughts are of truths, when they are tendered unto them, the Lord looks upon it as a work of great concernment, and regiſters the time when its done; in ſuch a year, the City, Land, had Faſts every monethmonth, and the Prophets Preacht ſuch Truths, and Texts unto them, ſuch a monethmonth they had a thankſgiving day, and the Text was, &c.

Eſpecially in times of Affliction, God takes notice what truths are commended by the Prophets unto men, and therefore the time in Ezekiel is more particularized then any where elſe, becauſe many were now in Captivity, the reſt were comming, and of all truths, thoſe will coſt deareſt that are preacht unto us in our afflictions and not improv'd.

2. That great ones in times of afflictions wil ſeek unto the Prophets, and prize viſion when its rare: The Elders they came to his houſe, ſate there expecting ſome word from him; Ezekiel was a Prieſt and a Prophet, Chap. 1.3. and Prieſts did teach as well as Sacrifice, 2 Chron. 15.3. Iſrael was without a teaching Prieſt, Levit. 10.8, 9, 10, 11. & Mal. 2.7. The Prieſts lipps ſhould keep knowledge, and they ſhould ſeek the Law at his mouth.

Theſe Elders, the Princes and chiefe ones were come to ſeek it at Ezekiels mouth, now they were in captivity, now Prieſts p. 138and Prophets were ſcarce, and now great ones, that before, little regarded the Prophets and Prieſts, that mockt them, deſpis'd and miſus'd them, 2 Chron. 36.16. Now they get to Ezekiels houſe, wait upon him, and long to hear a word from him.

Afflictions abate the pride of great mens ſpirits, remove prejudice, awaken conſcience, convince of ſin, Gods greatneſſe and Authority over the higheſt, the ſhortneſſe of life, of judgement, and that eternall condition is comming: and when its ſo with great ones, they will be glad to goe to a poor Prophets houſe, and heare a word from him.

Jeroboam when his ſonne was ſicke, ſends to Ahijab the Prophet to know what ſhould become of him, 1 Kings 14.2, 3.

Naaman in his leproſie goeth to the Prophet Eliſha for helpe, 1 Kings 5. ſee Iſa. 37.2. Jer. 37.3. There you ſhall finde great ones, even the greateſt, ſeeking to the Prophets in their troubles.

3. Meeting in private houſes to enjoy Gods Ordinances, is ancient & warrantable: The Elders came to the Prophets houſe, ſate there to hear the Word of the Lord, this was above 2000. yeares agoe, therefore ancient, and the Prophet taught them in private; they worſhipped God in a houſe, they kept the Sabbath there, and therefore not unlawfull, this was frequent in Chriſts, and the Apoſtles dayes, Luke 10.38, 39. In Marthas houſe Chriſt preached, Acts 20.7. The Diſciples met every firſt day, in houſes and chambers, and when they were ſo met, Paul preached to them. And Acts 2.46. They brake bread from houſe to houſe. That is, privately, in oppoſition to the publique, ſaith De. Dieu. And Acts 5.42. In every houſe they ceaſed not to teach and preach Jeſus Chriſt. In Cornelius houſe they did it, Act. 10.33, 34. In the Jaylors h…uſe they did it, Acts 16.32. The high Prieſts cryed out of ſuch meetings, and thought the Temple and Synagogues which were allowed by Authority were ſufficient. But this would not ſuffice the Apoſtles, they preached in publique to convert the Jewes, in private to ſtrengthen the Chriſtians; they would not be tyed to places, when Chriſt by his Doctrine and practiſe had warranted them to preach and worſhip any where.John 4.20, 21. 1 Tim. 2.8.John 4:20John 4:211 Tim 2:8

In Tertullians time ſuch meetings were counted factious and p. 139ſchiſmaticall: But he vindicates the ſame, ſaying,Hoc ſumus congregati quod et diſperſi, hoc univerſi quod et ſinguli, neminem laedentes, neminem contri…lantes quum probi, quum boni coeunt, cum pii, cum ca…ti congregantur, non eſt factio dicenda▪ ſed curia: at e contrario illis nomen factionum accommodandum eſt, qui in odium bonorum et proborum conſpirant, &c. in Apologet. Wee are the ſame congregated, and together, as we are aſunder, we hurt, we grieve none. When good and godly men meet together, it's no conventicle, but a Court. They are a Conventicle, a Faction, that in hatred of Good men, meet and plot againſt them, pretending they are the cauſe of all evils and diſturbances.

In the Prelats dayes there was much rigour and ſeverity uſed againſt godly meetings of this nature, more then ever we read of formerly: It can hardly be ſhewn in Scripture, …hat ever any met together in private to worſhip the Lord, were ſurpriz'd, moleſted, taken, or impriſon'd. For their publique preaching they were frequently queſtioned, and ſuffered; Its not ſo evident that they did for their private meetings.

Theſe they had in Babylon without imputation or moleſtation, and ſhall not Sion be as indulgent to her children as Babylon was to her enemies? If not, Babylon wil riſe up in judgement againſt ſuch ſons of Sion.

4. God honours holy meetings, though they be private, the hand of the Lord fell there and then upon the Prophet. Where two or 3. meet together in a ſacred manner, God will be in the midſt of them, Matth. 18.20. He will be Preſident of that meeting, and powerfull in it, not only ſhew his preſence and power in an ordinary way, but many times extraordinarily, as at this time, John 20.19. When the Diſciples were aſſembled in private, Jeſus ſtood in the middeſt of them, and ſaid, peace be unto you. And ſo in the 26. v. when they were met in private Chriſt came amongſt them, he honoured their meetings in a ſpeciall manner with his preſence, bleſſing, and miracles. The world hath prejudice againſt ſuch meetings, ſpeaks ill, and attempts the ruine of them; but Chriſt thinks honourably of them, puts honour upon, and manifeſts his acceptance of them, Acts 2.1, 2, 3. When the Apoſtles were got together in a hou e, the cloven tongues of fire ſate upon each of them, and they were filled with the holy Spirit, Acts 10.44. While Peteter was preaching in Cornelius houſe, the holy Ghoſt fell upon them. And you will ſcarcely find ſuch viſible ſignes of Gods preſence in publique, as were then in private.

I ſpeak not this to diſparage publique meetings, God is in the p. 140ſolemn Aſſemblies, there his glory and power is ſeene. But to take off that Odium is in the hearts of many againſt all private meetings.

5. Thoſe wait upon God in the wayes of his worſhip are not looſers by it. The Elders came to the Prophet, ſate there, expected ſomething from him, and they had more then ordinary. They beheld the hand of God upon the Prophet, and were made witneſſes of that viſion hee had, and partakers of the ſame.

The people that flocked after Chriſt into the field, had the Word, & beſide that, the loaves & fiſhes, Joh. 6. When the Diſciples were met together to worſhip the Lord the firſt day of the weeke, Chriſt came to them, breath'd upon, and gave them the holy Ghoſt, John 20.19.22 Paul ſeekes God in prayer, Acts 9.11. and continued in it; behold he prayes, he was at it night and day, and Ananias was ſent to him to help him to his ſight, and to the holy Ghoſt, ſo that he might ſee men, and how to ſave men. Old Simeon, and old Anna the Propheteſſe, they came into the Temple to ſerve the Lord, and at that time Chriſt is brought in, whom they ſee, and magnifie God for, Luke 2. In Acts 16.13. You read how Paul left the City and went to a river ſide, where women did uſually meet to pray, thither many were come, and to them Paul preaches, Lidias heart is opened, and Chriſt let in, who was before a ſtranger unto her: and beſides this ſhe was baptized, and gain'd the company of the choiſeſt Apoſtles, verſ. 14, 15. Cornelius, Acts 10. faſts and prayes, and he hath an Angel ſent to him, to aſſure him, that all was accepted in heaven, and to help him to the ſpeech of an Apoſtle, whom hearing, he received the holy Ghoſt, verſ. 44. Men loſe not, but gain greatly by waiting upon God in his Ordinances. If they have not what they expect ſometimes, they have more then they look for at other times. Bleſſed is the man that heareth me ſaith Chriſt, Prov. 8.34. watching daily at my gates, waiting at the poſts of my doors, They are bleſſed already, and unexpected bleſſings are waiting for them.

6. That former, operations and impreſſions of the Spirit, ſuffice not the holieſt of men, when new ſervices are to be done. Ezekiel was a holy Prophet, hee had the hand of God, the p. 141vertue of the Spirit falling upon him before, Chap. 1.3. entering into him, Chap. 2.2. ſtrongly upon him, Chap 3.14. And yet all this was not ſufficient, there was new work for him, new viſions to be ſeene and given out, and the hand of the Lord fell anew upon him.

New employments muſt have new influences; new tryals muſt have new ſtrength: If we truſt to antecedent receipts, we ſhall miſcarry. Peter fail'd when hee came to encounter with a new tryal, he lean'd upon what he had, and looked not up for more. Paul he ſtood, when buffeted by a meſſenger of Satan; and why? being conſcious of his own weakneſſe, and inſufficiency of what he had received, he ſought to God, who told him, my grace is ſufficient for thee; not the graces I have given thee, but the grace I have to give thee. If a meſſenger of Sathan moleſt thee, be too ſtrong for thee, I have a meſſenger, even my Spirit of grace, that ſhall come and comfort thee, that is ſtronger then all, and ſhall uphold thee. Paul had experience of this, and therefore counſels Timothy, 2 Tim. 2.1. To be ſtrong in the grace that is in Chriſt Jeſus. Though he had unfeigned faith, knew the Scripture from a child, had a gift given him by the laying on of Pauls hands; yet hee muſt not be ſtrong in theſe, but in the grace of Chriſt, ſee his ſtrength lye there: former impreſſions of Chriſt Spirit ware out, and receiv'd vertue is ſoone ſpent: Wee muſt looke for new Influences, Impreſſions and Operations of the hand of Chriſt, elſe all will be too little, Cant. 4.16. Awake O North wind, and come thou South, blow upon my garden, that the ſpices thereof may flow. And Sampſon called unto the Lord, and ſaid, O Lord God remember me, I pray thee, and ſtrengthen me I pray thee only this once, Judges 16.28.

p. 142VERSE. II.

Then I beheld, and loe a likeneſſe as the appearance of fire: from the appearance of his loines, even downward, fire: and from his loines even upward, as the appearance of brightneſſe, as the colour of Amber.

OUr Prophet being in an extaſie, the Lord Jeſus Chriſt appeares unto him as a man, and is deſcribed,

Firſt, Generally, and that is by a likeneſſe of fire, he ſeem'd to him to be a man of fire, or as the appearance of fire.

2. More particularly, and

1. From his loines downward, and the appearance thereof was as fire.

2. From his loins upward, the appearance whereof was,

1. As brightneſſe.

2. As the colour of Amber.

Chriſt being preſented here as a man of fire, it's worthy conſideration to examine the grounds of it.

The Jewes had ſinned exceedingly, provoked God by their Idolatry to great jealouſie, and being now reſolv'd upon their deſtruction, he gives out a fiery viſion of Chriſt unto the Prophet, which appearance was ſutable to the work now intended.

Appearances in fire have been formerly, Chriſt appeared to Moſes in a flame of fire, Exod. 3.2. The Angell there, Interpreters make to be Chriſt: and God led the Jewes in the wilderneſſe by a pillar of fire, Exod. 13.21. And he was in that pillar, Exod. 14.24.

Chriſt is likened to fire.

1. It's a ſhining glorios thing, ſo Chriſt is glorious, John 1.14. We beheld his glory as the glory, &c. And Titus 2, 13. his appearing wil be glorious, and ſo glorious as to lighten the world. When men come to judgment, they come with ſome glory and Majeſtie.

2. He is likened to fire, to ſet …ut his knowledge and diſcovery of things; Fire is of a diſcovering nature, and makes manifeſt, Rev. 1.14. Chriſts eyes are like a flame of fire, they ſee into every p. 143place, and here Chriſt diſcovers to the Prophet the ſinnes of Jeruſalem, the hidden Abhominations there.

3. To ſhew the active vertue is in Chriſt, fire is a lively and purging thing, ſeparating droſſe from the precious mettals, and Chriſt is of infinite vertue, he diſtinguiſheth between the precious and the vile, Mal. 3.1, 2. He is like a refiners fire, exceeding active and diſcretive, he burns with zeale and jealouſie.

4. The ſevere puniſhment he would inflict upon this people, fire notes revenge, deſtruction, Pſal. 18.8. Fire out of his mouth devoured.

Iſa. 66.15, 16. Fire there notes ſevere puniſhment and utter deſtruction, and Chriſt now would make a finall end of this ſinful people, he would be a fire unquencheable. If they look'd to him upwards, they ſhould finde him a fire, hee would plead with his Father for their deſtruction. If they looked downewards, they ſhould ſee him kindling a conſuming fire amongſt them: The law was given in fire, Deut. 4.33.5.4. and therefore called a fiery law, and Chriſt appears in fire when he comes to revenge the breaches of the law.

In the firſt Chap. verſ. 27. Chriſts appearance from his loynes upward and downeward is the ſame; here, downwards, he appeares as fire, upwards, as brightneſſe, fire noting his anger, brightneſſe his clemency, as ſome conceive.

The word for brightneſſe notes ſuch brightneſſe as is from the morning, the Firmament, the Sunne,foreign therefore ſome render it, As the appearance of the bright Sunne. Solis rutiliTake the Sun when in it's greateſt luſtre and glory, ſuch was the appearance of Chriſt upwards, and may note the glory of Chriſt in execution of judgement, in giving out his threatnings to the Prophets againſt ſinners.

As the colour of Amber.

Of th…s hath beene ſpoken, Chap. 1.4.27. The H…b. Chaſmal ſignifi… a coale intenſely hot: and …uch as a coale is, at the height of its heat, in a fiery furnace, ſuch was the appearance of Chriſt, at this time he was in a way of wrath, and giving out th eats gainſt this people, and filled with the fire of zeal and jealouſie for the L…rd.

If the appearance of Chriſt be fiery & glorious,Obſer. the preſence of p. 144him will be ſo much more: appearances are not perfect expreſſions of that they reſemble. The appearance of fire upon the Tabernacle, Num. 9.15. had not that vertue and glory in it which reall fire had: If reall, it would have conſumed the Tabernacle. The appearance of lightning, Dan. 10.6. is not ſo glorious as lightning it ſelfe, and what the Prophet ſaw here of Chriſt was appearance onelyonly, little to that is in Chriſt.

When Chriſt ſhall really be ſeene not in viſions, but as hee is, he will be very glorious, Mar. 13.26. When Chriſt comes, it will be with great power and glory. Great, refers to glory as wel as power, Matth. 24.30. There it's with power and great glory. And if you demand how great, even ſo great as cannot be greater, Matth. 16.27. He ſhall come in the glory of his Father, and no glory can exceed that.

VERSE. III.

And he put forth the forme of an hand, and tooke me by a looke of my head, and the Spirit lift me up between the earth and the heaven, and brought me in the viſions of God to Jeruſalem, to the doore of the inner gate that looketh towards the North, where was the ſeate of the image of jealouſie, which provoketh to jealouſie.

IN the former verſe you had Chriſts perſon deſcribed, in this are his actions commended to us, which are theſe;

1. The putting forth of his hand.

2. The employment thereof, By it he tooke our Prophet by a locke.

3. The lifting him up between Heaven & Earth by his Spirit.

4. The bringing him to JERƲSALEM, where is conſiderable,

1. The manner of his bringing, In the viſions of God.

2. The ſpeciall place, He was brought to the doore of the inner gate that looketh towards the North.

3. The nature of this place, It was the ſeate of an Image, which is deſcribed,

1. From its name, An image of jealouſie.

p. 1452. From the effect, It provokes to jealouſie.

He put forth his hand.

He that appear'd like fire, that had ſuch brightneſſe, and was ſo glorious, he put forth his hand; ſent out his hand is the Originall.

Not a reall hand, but the former likeneſſe of a hand. It was the likeneſſe and appearance of a man that he ſaw, and ſuch was the hand here, not a ſubſtantiall fleſhy hand.

And tooke me by a locke of mine head.

By the haire, the word ſignifies,foreign that which growes out of the head & flouriſheth there, as graſſe out of the ground, or boughs out of a tree.

The Spirit Lift me up between, &c.

It was ſaid the hand took hold of him, did not the hand lift him up? If not, to what end tooke it hold: That hand was the holy Spirit of Chriſt, which in theſe viſions of Ezek. is oft called a hand, Chap. 1.3. & 3.14. The Spirit that lifted him up is called the hand of the Lord, becauſe Chriſt by his Spirit doth what ever the hand of man can doe.

And brought me in the Viſions of GOD to Jeruſalem.

The Prophet thought himſelfe like a Bird or an Angel flying through the Aire, and carryed to Jeruſalem; this was no reall elevation or corporeall tranſportation of the Prophet to Jeruſalem, as will appear thus.

1. It's ſaid it was the forme of a hand, the likeneſſe of one, not a hand it ſelfe.

2 Had be been really taken up by a lock, it would have been exceeding grievous and tormenting to him, if not deadly.

3. He ſaith he was brought in the viſions of God to Jeruſalem, not in the reality of his perſon, all was done as he ſate in his houſe, and the Elders of Judah before him: The Antients p. 146ſay, it was in his ſpirit, not in his body that he was tranſlated, a mentall, not an ocular viſion.

Our Prophet being in a rapture, or extaſie, ſeem'd as a man dead, and had ſecret things revealed unto him, which he cals viſions of God. Whether theſe were to his ſpirit in the body, or called out of it, is uncertain, 2 Cor. 8.1, 2. When Paul had his Revelation and viſions,R…ptus eſt ab eo quod eſt ſecundum naturam, in id, quod eſt ſupra naturam, ex vi ſuperioris naturae elevatis. Thom. In raptu abſtrahitur anima a ſenſibus & phantaſmatibus. whether it was in the body or out of it, himſelfe could not tell; viſions they both had, and they were viſions of God, not deluſions of Sathan, who can be a lying ſpirit in the hearts and mouths of falſe Prophets, 1 Kings 22. Nor were they fancies of their own; for when men are in Divine raptures, there is a ceſſation of all ſenſible and naturall actions. Nature contributes nothing thereunto; In ſome diſeaſes there is a ſtilling of all natures Organs, and operations, as when deliquium animae ſiezeth upon any; but there is nothing then offered to the ſoule, as here; ſuch viſions had our Prophet as were cleare, and without all doubt he knew them to be viſions of God.

The doore of the inner Gate.

Rev. 11.2. Mead on Rev.Rev 11:2The Temple was yet ſtanding, and had two Courts, one called the outer Court, which was the place whether the Iſraelites aſſembled for Divine exerciſe, and an inner Court, 1 K. 6.36. which was the Prieſts Court, 2 Chron. 4.9. The other was the great Court, and called Solomons porch ſaith Maldonat. Into this Court was Ezekiel brought, and ſet at the door going into the inner Court.

That looketh towards the North.

In the Courts about the Temple there were gates and doores towards the four quarters of the world, which included this miſtery, that in due time the partition wall ſhould be broken downe, that ſtood between Jewes and Gentiles, and all ſorts from all parts ſhould come into the true worſhip of the true God, came they from Eaſt or Weſt, South or North, there ſhould be a doore open to let them in; at this North-gate was the Image ſeated that the Prophet did firſt ſee.

p. 147Image of Jealouſie.

Two things are to be opened here:

1. What this Image was.

2. Why cal'd an Image of Jealouſie.

Firſt, It's doubted amongſt the Learned what Image this ſhould be. The moſt agree it was the Image of Baal, it's true that Joſiah had taken away Baal and his Altars, 2 Chron. 34. But Jehoiakim and Jehoiachin, and Zedekiah had reſtored them again, as is gathered from 2 Kings 23.37. and 24.9.19. 2 Chron. 36.1.4.

2. Why called the Image of Jealouſie. The Heathens had no Idols or Gods of that name, nor is it ſo cal'd.

In reference unto them; but,

1. From the wicked zeale of Ahaz, who as you read, 2 K. 16. ſent the pattern of an Altar at Damaſcus to Ʋriah, who ſet it up for the honour of Baal at the North gate of the inner Court, and to this Altar did Ahaz bring the Altar of the Lord, verſ. 14. here was his zeale for Baal.

2. Becauſe it provoked God to Jealouſie; when God ſaw his owne Altar and Word to be ſo abuſed, ſubjected to Baal, that his people went a whoring from him to that ſhamefull thing, he would beare no longer, but was jealous for his honour, diſcovers to the Prophet their great ſin, and his jealouſie burning now againſt them.

This Image made the people forſake their God, commit ſpirituall Adultery, Jer. 7.30. and God would recompence it now unto them.

It was ſeated at the gate North-ward.

Becauſe that way was the moſt frequent paſſage to the Temple,Prado. the aſcent being not ſo ſteepy and difficult as other ſides of the hil, on which the Temple ſtood, and for that Sacrifices came moſtly from that ſide.

The Spirit is the agent of Chriſt, by which he doth his works,Obſer. 1. He put forth his hand, and tooke hold of me. The hand of a man is p. 148that which doth immediately take hold of a thing: ſo the Spirit being the immediate agent which Chriſt uſeth, is called a hand, and doth what ever the Lord Chriſt will have done. If he would have men walke in his Statutes, keep his Judgements, he puts his Spirit into men, and by it cauſeth them to doe ſo, Ezek. 36.27. That is the hand which over-acts them. If he would have young or old propheſie, it's done by his Spirit, Joel 2.28. And the Prophets gave out what the Spirit gave in to them, Zech. 7.12. If the Lord Chriſt would not have Paul preach in Aſia, the holy Ghoſt forbids him, if hee would goe into Bethynia, the Spirit ſuffers him not, Acts 16.6, 7. If hee ſhould preach, the Spirit preſſeth him in his ſpirit, Acts 18.5. I…s Chriſts Spirit that mortifies our corruptions, Rom. 8.13. which helps us to pray, verſ. 26. Its the Spirit workes all graces in us, Gal. 5.22. It's not by might or power, but by the Spirit Chriſt doth all, Zech. 4.6.

2. That holy men muſt be lift up out of themſelves, and above themſelves, if they would participate of Divine things.

The Spirit lift up the Prophet between earth and heaven. Paul 2 Cor. 12.4. was caught up into Paradiſe where he heard the unspeakable words, the Spirit of God had lifted him up above himſelfe and all worldly things, and then God ſpake ſuch things to him as he never heard, Revel. 1.10. John was in the Spirit when he had thoſe great and glorious Revelations,Extra mundem peregrinabatur cum Domino. he was in the Spirit, that is, in the hand of the Spirit, and by the power thereof lift up and carryed above, and out of himſelfe; There was not onelyonly a preſſure of the Spirit, but a comprehenſion, the Spirit comprehended him; he was in a manner all Spirit, and the more ſpirituall any is, the more fit for converſe with God, and to have viſions of God. The naturall man receives not the things of God, 1 Cor. 2.14. Its not fleſh and blood that reveales, receives, and judges of them, men muſt be lifted up by the Spirit from the earth, their earthly diſpoſitions and affections, before they are fit for Divine excellency.

Thoſe have left the earth as Paul did, and have their Converſations in heaven as he had; they are fitted to know and partake of the great myſteries of Chriſt.

Selfe is the great l…t… to Divine things, therefore Apoſtles p. 149were uſually wrapt out of themſelves, when they had their viſions.

3. Chriſt by his Spirit makes known to the Prophet the ſins of men, the Spirit ſhewed him the Image of Iealouſie, and the Abhominations the people committed at Jeruſalem. Ezekiel was in Babylon, and yet by the help of the Spirit he comes to ſee and know the doings of ſinners at Jeruſalem. When they ſhould heare Ezekiel had Propheſied or preached of their ſins particularly, they would wonder who had inform'd him of them, as now when Miniſters preach conſcientiouſly, and meet with the particular ſinnes of men and women, they think ſome or other have inform'd them, told tales of them, when it's onelyonly the Spirit of God hath directed them. A godly Miniſter was charg'd to be a Conjurer, becauſe hee told men in his preaching of the particular things they did.

It's the Spirit helps in ſtudying, and in preaching. The Spirit convinces the world of ſinne, John 16.9. and the Miniſters of the ſins of the world, that ſo they may abhor thoſe ſinnes, and denounce the judgements of God againſt them.

4. Wicked men are wiſe, and take their advantages to promote their ſuperſtitions, they ſet their Images of Jealouſie at the Inner gate Northward; that way was the greateſt concourſe of people, and ſo the advantage great for their worſhipping of, or before this Image: Men are wiſe to doe evill, Jer. 4.22. They ſet up Altars in all the ſtreets to Jeruſalem, to burne incenſe to Baal that ſhamefull thing, Jer. 11.13. They could not ſuffer any ſtreet to be without an Altar, they were wiſe and zealous to promote ſinne. Jeroboam feared leſt the people ſhould goe from him, and therefore in his witty wickedneſſe to prevent it, ſets up the Calves at Dan and Bethel, 1 Kings 12.29. The Papiſts have had repute for ſuch wiſdome, they had their Croſſes in high wayes, and in publique places where people moſt frequented.

5. When Images go up, then the worſhip of God goes down, Ahaz ſets up Baal, and brought the Altar of the Lord to it, Baal was regarded, and the true God and his worſhip neglected, 2 Kings 16.14. Men are zealous for their own Inventions, and jealous left they ſhould ſuffer.

p. 1506. Superſtition and Idolatry are provoking ſins, they provoke God who is a God of patience to jealouſie, Deut. 32.16. They provoked him to jealouſie with ſtrange Gods, ſtrange inventions.

Sins of this nature are called provocations, Nehem. 9.18. great provocations. No ſinnes provoke God more then idolatry and falſe worſhip.

1. It's a breaking of Covenant with God, who had taken people in to be his, as a Husband doth a Wife, and when ſhee breaks Covenant, forſakes the guide of her youth, and is for others, this provokes the Husband more then any thing beſides.

Nos adoramus adoratione latriae imaginem Chriſti. Parte. 3. q. 25. a. 3.2. Becauſe it's a giving Gods honour and glory to Idols. Aquinas ſaith, we adore the image of Chriſt with divine worſhip.**Tom. 1. Controv. 7. l. 2. c. 23. Bellarmine with many others acknowledge that the Image of Chriſt may in ſome kind be honoured cultu la…riae: when Gods glory is given to creatures, this provokes the eyes of his glory, as it is Iſa. 3.8. And he will not …ndure that his glory and praiſe be given to another, Iſa. 42.8.

3. They that are guilty this way hate God, Exod. 20.5. Being provoked therefore, and the ſpirit of Jealouſie kindled in him, he will not put it up, he will not ſpare, according to that in Prov. 6.34. Jealouſie is the rage of a man, and therefore he will not ſpare in the day of vengeance. And Cant. 8.6. Jealouſie is cruel as the grave, no mercy will be ſhewn, God will ſtir up jealouſie, and prevaile againſt his enemies, Iſa. 42.13. Devour whole lands by the fire of his jealouſie, Zeph. 3.8.

p. 151VERSE. IV.

And behold the glory of the God of Iſrael was there according to the viſion which I ſaw in the Plain.

OUr Prophet being viſionally brought to Jeruſalem, Chriſt by his Spirit ſhews him glory, which is ſet forth,

1. Abſolutely; The glory of God.The glory of God, that is, the glorious God was ther manifeſting his glory to him in ſome viſible way.

2. Relatively; The God of Iſrael.

3. The place; There at the Inner gate.

4. The manner; According to the viſion he had ſeene.

In Chap. 3. verſ. 23. The Prophet ſaith, he aroſe and went into the Plain, and behold the glory of the Lord ſtood there, as the glory which I ſaw by the River of Chebar. He had twice before ſeene the glory of God, and now here again he ſees it.

There is nothing difficult in the words, one thing is conſiderable in them why the Prophet had now a third time the glory of God preſented to him.

1. To keepe his heart in an humble and reverentiall frame, that what ever God revealed to him about the utter ruine of the Jewiſh Nation, he ſhould not ſt…ck at it, decline the revealing of it, becauſe hee ſaw that God was a glorious and dreadfull God.

2. To let him ſee what unſpeakeable wrong the Jewes had done him, to forſake the glorious God, to ſerve baſe ſhamefull dunghil-idols; this made God complain, Jer. 2.11. They have chang'd their glory for that which doth not profit, the God of Iſrael for the gods of the Nations.

3. To kindle the zeale of the Prophet, when he had ſeene God ſo glorious once, twice, or thrice, and alſo what they had done to this God; this could not but fire his Spirit, and make him burning with zeale in juſtifying God, and denouncing threatnings againſt ſuch Idolaters.

4. To let the Prophet ſee that he was going away from his Sanctuary, and from his people, and therefore its ſaid, the glory of the God of Iſrael was there, there at the inner gate looking North-ward, where the Image which provoked ſo much p. 152was, not that the glorious God would have Communion with the Image; but to evidence, that ſeeing they had brought in a falſe god, the true God would leave them.

5. To confirm the Prophet in the truth of this propheſie, and make way for the high eſteem of it in after Ages, being brought in with ſo many glorious viſions.

God of Iſrael.

Jacobs name being chang'd to Iſrael, Gen. 32.28. in time the Jewes came to be called Iſraelites, Exod. 9.7. The people of Iſrael, Exod. 19.3. And God taking them for his people, is frequently ſtiled the God of Iſrael, Exo. 5.1. Joſh. 7.29. And he is ſo ſtiled here to put them in mind of two things.

1. The Covenant that he made with their Fathers, Abraham, Iſaac, Jacob and Moſes, Deut. 29.12, 13. God tooke them to be his people, and became their God.

2. The great things hee had done for Iſrael above all other people, none of the Nations had ſuch a God as their God was, the Nations Gods were impotent, impure, periſhing Gods, but the God of Iſrael was the Lord of Hoſts, Jer. 7.3. Thus ſaith the Lord of Hoſts, the God of Iſrael. He had all power, command of all creatures, and could doe enough for them, he was the holy One of Iſrael, Iſa. 5.19. and would not endure iniquity in Jacob and Iſrael, The excellency of Iſrael, 1 Sam. 15.29. and never fail'd, and did wonderfull things for them, hee brought them out of Aegypt, &c. Micha 6 4, 5. He had known them above all families of the earth, Amos 3.2.

That the true God, the God of Iſrael, is a gloriou… God, he is a glorious Eſſence, and eſſentiall glory, Pſal. 29.3. He is the God of glory. And Pſalm 24.7.9, 10. Hee is thrice called the King of glorye Not onelyonly hath he glory to diſpoſe of to others, but hee is a King all of glory, and glorious excellencies; his Attributes are glory, his Omnipotence, Omniſcience, Eternity, Immutability, Wiſdome, Juſtice, Mercy, Holi…eſſe, are his glory, Exod. 15.11. He is glorious in holineſſe. It's ſaid of Aaron he had Garments for glory, Exod. 28.2. Gods Attributes are his garments for glory, and how glorious is God who hath ſo many p. 153glorious garments on him, there is nothing in God, or about him, but it's glorious, his eyes are eyes of Glory, Eſa. 3.8. his right hand is glorious. Exod. 15.6. his Arme is glorious Eſa. 63.12. His Maieſty is glorious, Pſal. 145.5. His works are glorious, Pſalm 111.3. His workes of creation, providence, redemtion are ſo. His Name is glorious, 1 Chron. 29.13. His glory is ſo bright, ſo great, that it fills the earth, Iſa. 6.3. His Spirit is glory, 1 Pet. 4.14. His ſonne is the Lord of glory, 1 Cor. 2.8. God is not only glorious, or glory, but excellent glory, 2 Pet. 1.17.foreign. It excels the glory of the Sun, the glory of all Kings, of all Angels and glorious ones, of the whole Creation, yea the comprehenſions of all Intelligent creatures, it's ſo excelling, that none but God himſelfe can meaſure it.

Let us give glory to the God of Iſrael who is ſo glorious, acknowledge what hee hath done, magnifie his name, multiply his praiſes; where praiſes dwels, God dwels, Pſal. 22.3. He inhabits the praiſes of Iſrael. He is the God of Iſrael, dwels there, to counſel, comfort, deliver, ſanctifie and ſave them; they praiſe him, and he is there to give in daily new matter of praiſe.

2. Sight of the glory of God is a great priviledge, it's not for every one to ſee. Ezekiel he ſaw it, not all in Babylon, not all the Elders who were in the houſe with him: Ungracious, unbelieving ſpirits ſee not Divine glory, Iohn 1.14. We beheld his glory, not others. We that received of his fulneſſe, of his graces, we had the favour and the power to behold his glory. Many ſaw Chriſts miracles, but not his glory h…ld out by them, Iohn 2.11. When the water was turned into wine, Chriſt manifeſted his glory, which the Diſciples ſaw, not others, they believed. And Chriſt told Martha, if ſhee believed, ſhe ſhould ſee the glory of God, Iohn 11.40. Faith is the eye of the ſoule, and God ſhewes his glory in Chriſt to that eye.

3. That whitherſoever God cals a man, hee can ſhew him his glory, at the River Chebar he had ſeen it, in the Plain alſo, and now at Ieruſalem which abounded with Idolatry.

p. 154VERS. 5, 6.

Then ſaid he unto me, ſonne of man, lift up thine eyes now the way towards the North, ſo I lift up mine eyes the way towards the North, and behold North-ward at the gate of the Altar, this Image of jealouſie in the Entry.

He ſaid furthermore unto me, ſonne of man, ſeeſt thou what they doe, even the great abhominations that the houſe of Iſrael committeth here, that I ſhould goe farre off from my Sanctuary, but turne thee yet again, and thou ſhalt ſee greater abhominations.

IN theſe and the following verſes are gradually ſet out the great abhominations of the Jewes at Jeruſalem. Their wickedneſſe was not poſitive onelyonly, but ſuperlative, of the higheſt nature. Beſides the Appellation, ſonne of man, the fifth verſe hath in it,

1. Chriſts commandment, Lift up thine eyes.

2. The Prophets obedience, So I lift up mine eyes.

3. The thing ſeene, The image of jealouſie.

4. Tha place where, At the gate of the Altar in the Entry.

Lift up thine eyes.

This phraſe imports a through view, an exact notice of things, Gen. 13.10. Lot lifted up his eyes, and beheld all the plain of Iordan, that it was well watered every where. He diligently conſidered the place and commodities of it, Iſa. 49.18. Lift up thine eyes round about, and behold: That is, Conſider well how all that gather againſt thee ſhall be for thy good. The lifting up of the eyes notes a diſtinct and fuller obſervation of things: and ſo here, Ezekiel, be not remiſſe and careleſſe in the viewing of things, but lift up thine eyes, open them fully, obſerve exactly what is before thee. This you muſt take to be meant of the eyes of his mind, not his body; for he was in an extaſie in the Spirit at Ieruſalem, not in the fleſh.

p. 155At the gate of the Altar.

No gate was ſo called originally; but after Ahaz had corrupted the worſhip of God by his Altar from Damaſcus, fixed an Altar by that gate, and brought the Lords Altar thither, 2 Kin. 16.14. It's conceiv'd here upon this gate was called the Altar-gate, there was an Altar for Baal, and a miſ-plac'd Altar for God.

If we will rightly diſcerne the corruption in worſhip,Obſer. 1. diſtinguiſh between what is humane, and what is divine; wee muſt ſet the eyes of our minds a work, they muſt be lift up, be open, and intent to the thing: There is great difference between the externall view, and judgement of the fleſh, and between the internall view and judgement of the ſpirit. This Baaliticall Altar, doubtleſſe, was glorious outwardly, as falſe worſhip is, (Jeroboams Calves were golden ones, 1 Kings 12.28.) and affected the eys, ſtole away the hearts of many; but it was loathſome to the eye of a judicious conſidering minde; Gods worſhip was hindered, defiled by it, his jealouſie provoked, and their ruine procured by it.

The Popiſh Religion is pompous, and to carnall eyes hath beauty in it; but to thoſe that lift up the eyes of their mind, and well conſider, it's ſuperſtitious, idolatrous, and abhominable; ſome have called the Ceremonies uſed lately in our worſhip, Innocent: but thoſe examine them well, found them Nocent, the ſeed of contention, ſnares to conſcience, and flyes in our precious oyntment, John 7.24. Judge not hence-forth according to outward appearance, but judge righteous judgement. See exactly into things, let the eyes be lift up, and ſo ſhal you paſſe a more judicious ſentence.

How pompous was our worſhip become lately; but ſince eyes have been lift up, the vanity, corruption, and ſuperſtition thereof hath appeared.

2. They may ſafely obſerve, examine the nature and ſinfulneſſe of falſe worſhip, who have a call unto it: The Lord Chriſt he bids Ezekiel behold the Image of Jealouſie: See what the People did there, the Prophet did not willingly lift up his eyes, but p. 156at command, and being lawfully cal'd to it, there was no danger of being ſeduc'd, of bowing to Baal, of countenancing falſe worſhip; God keeps thoſe are in the way he ſets them. Had the Prophet out of curioſity and deſire to ſee this Altar, this Image, gone to Jeruſalem, he might have been enſnared, as too many of our Nation by going to Rome, having no better ground than an itching deſire to ſee and know what's done there.

Romiſh worſhip hath inveigled them, Jeſuitical charmes bewitched them, & loſt they have both truth, and innocency, their conſciences have been defiled, and their judgments prejudiced againſt thoſe wayes they were formerly acquainted with: If the ſpirits of ſome have beene heightned againſt thoſe abhominations by the ſight of them, this is matter for wonder, not for imitation: Its not ſafe entring into the Lyons den, becauſe one Daniel was kept ſafe there: where one hath been preſerved, ſcores have been corrupted, and many of them inſenſibly. Philoſophers ſay, an egge wrapt up in ſalt, looſes the good meat was in it, the ſhell remaining whole. And ſo when young ones travail into thoſe brackiſh Countreyes, and live amongſt thoſe are ſalted with Popery, they loſe the good ſavor they had of true religion, and only the ſhell remains whole.

3. See here the tractableneſſe, the obedientiall frame of the Prophets ſpirit: Chriſt commands him to lift up his eyes, and ſo he lift up his eyes, he doubted not, diſputed not, he lingred not; but the word being given out, immediately he obeyes, his ſpirit was ſet towards, and ſuitable to the will of Chriſt: Hee might have ſtuck and ſaid, it's an abhominable Idoll, an accurſed thing that provokes thee to Jealouſie, mine eyes ſhall never ſee that ſo pollutes thy worſhip, and is ſo contrary to thy glory; but he preſently ſubmits, and fulfils the will of Chriſt, which is very acceptable unto him.Exod. 4.14.Exod 4:14 Moſes delayes made God angry, and it's the great ſhift of Satan to keep men off from obeying the will and voyce of God by delaye…. He doth not tell men the commands in Scripture are not the commands of God; but hee cauſeth delayes, and ſo impedes, retards the execution of Divine commands: So that God is hearkned unto, months, and yeares, after the command is gone forth, ſuch obedience is not ſo precious and acceptable. David knew it, and therefore ſaith, p. 157Pſalm 119.60. I made haſt, and delayed not to keep thy Commandements. A lazie, lingring ſpirit, is a provoking ſpirit: David made haſt and ranne when God commanded, which greatly pleaſed God. Abraham is bidden to leave his Countrey, and goe to an uncertain place he knew not whether, he did it preſently, and it's twice recorded in Scripture, Gen. 12.1.4. and Acts 7.3.4.

VERS. VI.

He ſaid furthermore unto mee, ſonne of man ſeeſt thou what they doe, even the great abhominations that the houſe of Iſrael committeth here, that I ſhould goe farre from my Sanctuary; but turn thee yet again, and thou ſhalt ſee greater abhominatins.

THis Verſe needs little opening, it's probable that ſome of the Jewes were worſhipping before that Idol… Baal, whereupon the Lord being moved, asketh our Prophet whether hee did not ſee what they did, even ſuch things as would cauſe him to depart from them, and to leave them to the ſpoile of enemies.

They intended not to drive God out of the Sanctuary, but that was the ſequell and fruit of their abhomiotions;

That I ſhould goe farre off from the Sanctuary.

The Hebrew runs thus; To goe farre from the Sanctuary, Not I ſhould goe, and ſo ſome refer it to the people that worſhipped Baal, and ſo thoſe pervert, corrupt the worſhip of God, go from the Sanctuary, they goe from God, and have nothing to doe with him; but I conceive it refers to God, who would leave the Sanctuary, becauſe of the pollutions and corruptions in it.

That where Gods pure worſhip is, there is his preſence,Obſerv. 1. God had given them pure Ordinances in the Temple, and there he was, abode, dwelt, 2 King. 19.15. He dwelt between the Cherubins. They were upon the Arke of the Covenant in the Sanctuary where God manifeſted himſelfe, and gave out oracles to thoſe ſought him; hereupon David, Pſal. 27.4. deſired to dwell in the houſe of the Lord, to behold the beauty of the Lord, and p. 158to enquire in his Temple; there he ſaw the beautifull face of God, and heard his ſweet voyce. God is in his own ordinances, when the Temple is meaſured out, and the holy City built according to Gods mind, and then the name ſhall be Jehovah Shammah, Ezek. 48.35.Ezek 48:35the Lord is there, and the Churches whilſt golden candleſticks Chriſt is in the midſt of them.

2. Corruptions, Abhominations in worſhip, cauſe the Lord to leave his people, to depart from his Sanctuary, they brought in heathniſh Altars, ſet up Baal, and remov'd Gods Altar out of its place, and hereupon, God forſakes his dwelling-place, his preſence, protection, counſell, countenance, bleſſings are all with-drawn from them, and woe is to that people when God goeth out of the Sanctuary, if outward calamities doe not ruine them, ſpirituall judgements undoe them. But ſee the miſchiefe of falſe worſhip, mens additions and mixtures with the pure Ordinances of the Lord, they are as ſmoak to Gods eyes, vinegar and gall to his taſt, abhominations to his Spirit; If they muſt into his houſe, he will out of it: when the Ark comes in, Dagon goes down: and when Dagon comes in, the Arke goes out. In Chriſts time, the Temple was a den of thieves, and Jehovah was not amongſt them, its needfull therefore to ſtand contend for pure ordinances, and divine worſhip.

3. Men may have ordinances, and forms of worſhip, without God in them; they had the Sanctuary, Altars, Sacrifices, when God was gone from them, yea farre from them; as they had corrupt ordinances, ſo powerleſſe ordinances, there was nothing of God, Chriſt, or his Spirit in them: when God is out of the Sanctuary it matters not who is there, or what is done there, all is to little purpoſe, 1 King. 19.11, 12. There was a winde, an earth-quake, a fire, but God was in neither of them: and let there be Prieſts and Levites, ſacrifice and incenſe, preaching and praying, God is not in them.

4. There are degrees of ſinnes; abhominations, great, and greater, ſins of ignorance are of a low nature, ſinnes of knowledge higher; the more of the head and heart is in a ſinne, the worſe, the greater it is; knowledg, and will, do edifie ſin much. Davids murther, Peters denyall of Chriſt, were ſins more heynous then others which they committed.

p. 1595. God diſcovers ſins by degrees, not all at once, he had ſhewn him great abhominations, and Chriſt bids him turne, and he ſhould ſee greater abhominations. Sins are not all committed at once, nor all diſcovered at once, they grow by degrees, and are diſcovered by degrees. Abhominations in Kingdomes and Churches, lye wrapt up in the mantle of ſecreſie and darkeneſſe; but God hath his times to diſcover and make them knowne to the ſonnes of men, Hoſea: 2.10. Now will I diſcover her lewdneſſe. Ephraim had ſinned, added abhomination to abhomination, lewdneſſe to lewdneſſe, and they had beene covered up for a ſeaſon, but now the diſcovering time was come, ſeverall Murthers and Adulteries were brought to light. Ephraim and Samaria's ſinnes were made knowne when Iſrael was to be healed, Hoſea 7.1. When God would come and cover the wounds of his owne people, then the wickedneſſe of their enemies are laid open: It's evident in our dayes, God hath beene upon healing England, and the ſinnes of many have been diſcovered.

Eſtates and Churches are like bodies full of groſſe and noxious humours, ſtirr them a little, and they appeare to the danger of the whole.

p. 160VERS. 7, 8, 9, 10, 11, 12.

And he brought me to the doore of the Court, and when I looked, behold a hole in the wall.

Then ſaid he unto me, ſonne of man, dig now in the wall: and when I had digged in the wall, behold a doore.

And he ſaid unto mee, goe in, and behold the wicked abhominations that they doe here.

So I went in and ſaw, and behold every form of creeping things, and abhominable beaſts, and all the Idolls of the houſe of Iſrael pourtraied upon the wall round about.

And there ſtood before them 70. men of the Antients of the houſe of Iſrael, and in the middeſt of them ſtood Jaazaniah the ſon of Shaphan with every man his cenſer in his hand, and a thicke cloud of incenſe went up.

Then ſaid he unto mee, Son of man, haſt thou ſeene what the Antients of the houſe of Iſrael doe in the darke, every man in the chambers of his imagery: for they ſay the Lord ſeeth us not, the Lord hath forſaken the earth.

THeſe verſes containe the ſecond part of the Prophets new viſion: where,

1. You have a new diſcovery of more Idolatry in the 7, 8, 9, and beginning of the 10. verſ.

2. A deſcription of it in the 10. and 11. verſes.

3. The ground of all their vile practiſes, verſ. 12. They ſay, the Lord ſeeth not.

I ſhall open what hath any difficulty, and ſo give you the Obſervations.

The doore of the Court.

Another doore then that in verſ. 3. It was the doore of the p. 161Levites or Prieſts Court, into which none might come that were not of the Tribe of Levi, and herein the ſinne of the Prieſts and people is aggravated; that the Prieſts ſuffered any to come in there who ſhould not, and that the people durſt venture into that holy place, or bring their abhominations ſo neare the Lord.

Digge in the wall, and behold, a doore.

The doore of the Court being ſhut, he ſpyes a hole, and upon command, digging in that, finds another doore about the gates of the wall, chambers, Ezek. 40.10. for the door-keepers and Levites, who had their weekly courſes of adminiſtration, 1 Chron. 23.28. Luke 10.8. And its likely this doore in the wall was a back-doore, by which the Prieſts, Levites, and others entered into their chambers and Chappels of Imagery, ſecretly: and our Prophet entring in at this door, ſees their groſſe and bruitiſh Idolatry.

There they had pictured upon the walls the formes of all things creepe, and of beaſts. God had forbidden the Jewes to mak… themſelves any Images; but now they not only had Images ſet them in private, but alſo in publique and holy places, and thoſe of the baſeſt ſort: Crocodiles, Catts, Moles, Beetles, which creatures the Egyptians worſhipped, they had pourtrayed there.

Abhominable beaſts.

The H…br. is of animall abomination. No creatures of God are abhominable in themſelves; ſome prohibited by the law were uncleane, for ſuch and ſuch uſes; but yet good in themſelves, the picturing of them and others made them abhominable: and I conceive abhomination refers rather to the forme of the creature which they worſhipped, then to the creature it ſelf, and may be read thus, every forme of creeping thing, and of beaſt is abhomination. And ſecondarily the creatures abhominable, for their formes ſake which were worſhipped.

p. 162For the number 70. its anſwerable to the 70. ſoules went downe into Egypt, Deut. 10.22. and the 70. Elders went up with Moſes into the moūt, Exod. 24.1.Deut 10:22Exod 24:1Seventy men of the Antients of the houſe of Iſrael.

In Numb. 11.16. God bid Moſes gather 70. of the Elders together; which done, hee joyn'd them with Moſes, to help him beare the burthen of the people. Theſe ſeventy made a ſtanding Senate, or their Sanedrim: There were 6. out of every Tribe, which amounted to 72. But were cal'd the 70. as in Luke 10.1: they are called the 70. Diſciples, but in the Syriacke its 72. Theſe met in a great Court neare the Sanctuary called Synedrion from their ſitting there, and this was the great Councell, to which were admitted thoſe that were wiſe, afraid to ſin, meek and able, their qualifications are ſet down, Exod. 18.21. Deut. 1.13. and to theſe, hard and weighty matters were brought to judg of, as defection of Tribes, falſe Prophets, Warre, and ſuch like. Now this Councell, theſe 70. were ſo degenerate, that they were become Idolaters, and offered incenſe to Idols.

Some think they were all Prieſts, becauſe every man was with his Cenſor in his hand; but then it ſhould have been 70. men of the Tribe of Levi, not of the Antients of Iſrael: and beſides its known, that the Sanedrim conſiſted not all of Prieſts, but ſome out of every Tribe.

In the middeſt of them ſtood Jaazaniah the ſonne of Shuphan.

Whom this Jaazaniah was, is uncertain. Deodate in his notes upon the place is miſtaken, he ſaith the name is no …here elſe mentioned, whereas you ſhall find it twice more i… …e 2 King. 25.23. and Jer. 35.3. There were divers Jaazaniah's, this in the Prophet is ſaid to be the ſonne of Shaphan, who its probable was that Shaphan the Scribe in Joſiah's dayes, 2 Kings 22.12. Grandfather or Unkle to Gedaliah, whom the King of Babylon left Governour in Judeah, Jer. 40.5.11. So that Gedaliah and Jaazaniah were near of kin, of great place, whether a Prieſt, or ſome chiefe Ruler. He ſtood in the middeſt of the 70. as being principall; for the chiefe in wiſdome they ſet over the reſt of the Sanedrim, and called him Naſi, the Prince, they ſitting p. 163in the forme of a halfe moone before him, or about him: His name ſignifies hearkning of, or to the Lord; whom had he remembred, he would not have been found in ſuch ſervice.

A thicke cloud of Incenſe went up.foreign Marcellinus & Origines coacti ſunt idolis thus offerre: unde thurificati dicebantur qui metu tyrannorum idolis thus obtuliſſent, Polan. Prad. Thus adolere erat ſpecies abnegationis & defectionis ſignum, P…lid. Virg. de juv. rerum. l. 2. c. 23.

Heh…. is, abundance of a cloud of Incenſe; that is, the ſmoak of the Incenſe was ſo thicke, that it ſeem'd a cloud.

Incenſe or perfume was made of ſweet and coſtly things, and was a token of worſhip; yea, chiefe worſhip ſaith Calvin. Antiently they burnt ſweet wood, and with the ſmoak thereof worſhipped their gods. It's like the Heathens learn'd is from Moſes, who was appointed of God to burne Incenſe to him, Exod. 25.6. and 30.7.8. The intralls of beaſts boyl'd, or roaſt, the heathens did burn unto their Gods at firſt, but afterwards uſed Incenſe. Tulli… ſaith, that to the ſtatues ſet up for Ca: Marius they burnt Frankinſenſe or Incenſe, and waxe Candles, which were in honour thereof. In the Primitive times when they forc'd the Chriſtians to Idolatry, they would have them throw a little frankinſenſe into the fire, which was a token of worſhip.

That Idolaters oft times act cloſely, and cover up their works from the eyes of the world;Obſer. 1. they had their imagery in chambers and ſecret places, it was walled up, and unobvious to moſt eyes: Some covers and pretences ſuch perſons alwayes have for their ſuperſtitions and idolatries: they cover them with their good intentions, great devotion, religion of their forefathers, ſuch as have ſome pomp and ſtate; there be in them ſuch objects as help their memories and affections. There is ſay they, ſome truth, ſome good, and the reſt may be born with: Thoſe worſhip ſo, proſper, and are at eaſe in their way, they meete not with thoſe temptations and troubles others doe.

2. Such wayes of wickedneſſe cannot be carried ſo cloſe, but there will be ſome eſpiall of them. Let them make wals to cover them up, yet providence will order it ſo, that there will be a hole in the wall, ſome crevice to look through at, and diſcern their doings; the miſtery of iniquity could not worke ſo cloſely, but it was diſcerned.

Peter S…ave found a hole in the wals of Ro…, and diſcovered p. 164the Popes practiſes to hinder Reformation of Errours in the Councell of Trent. The ſecret plottings and conveyances to bring in Popery amongſt us by Jeſuites and others, were eſpied, detected, and in due time diſappointed.

3. To find out exactly the great evils, abhominations in States an… Churches, much pains muſt be taken; the Prophet muſt dig and digge in the wall; their Idolatry was fortified and walled up, and clear knowledge of it could not be attain'd without great toyle.

The Popiſh Idolatry hath been ſo wal'd up by Romiſh champions, that it coſt our Worthies and Prophets, Whitaker, Reynolds, Perkins, Ameſ: and others much digging to diſcover the ill-favoredneſſe of their Imagery. Their ſtrong arguments are anſwered, and Popery hath a black face: and not only in this particular muſt there be digging to find out the miſchief thereof, but alſo in others. It hath coſt this Parliament digging to finde out the evill in Prelacy and Malignancy in the Land.

4 Such is the force of Superſtition and Idolatry, that men ingaged therein goe further, and grow worſe; they were not content with the image of Jealouſie, but they had formes of creeping things, and abhominable beaſts to worſhip: They multiplyed abhominations, Ezek. 16.51. and had painted gods upon the wall round about, foreignor as the Hebrew is, about and about, double rankes of gods; ſuperſtition knowes no end, wee were of late in this Kingdome got into the paths of ſuperſtition, and walked daily further and further therein; they had gotten all gods but the true God.

5. Idolatry is a grievous ſin, its abhomination, & the Lord therefore cals the Prophet to ſee what they did, that he might be a witneſſe of ſo great and grievous a ſin as that was: and the grievouſneſſe of it lyes in this;

1. That they had forſaken the true God.

2. Had changed the glory of the uncorruptible God into the formes of creeping things, beaſts abominable.

3. That they had brought them into the holy place, even where Gods holy ordinances ought to be.

4. That they had driven God out of his holy place.

5. That the chiefe men were drawn away, and offered Incenſe to thoſe dunghill gods.

p. 1656. That they ſaid the Lord ſees it not.

7. That they looked for help from thoſe helpneſſe gods.

6. Note here that Idolatry infatuates wiſe men, the Antients of Iſrael were become Idolaters, thoſe that were the Counſellors and Judges that ſhould have maintain'd the true worſhip of God, encouraged others by their counſell and example not to cleave to falſe worſhip, but to the true and living God, that ſhould have puniſhed Idolaters with death according to the law of Moſes, even they become brutiſh, they worſhip forms of creeping things; they diſclaim the infinite, glorious, great, holy, and wiſe God, even the God of Iſrael, and adore Bats, Moles, &c. a juſt hand of God upon men, to whom, becauſe they receive not the truth with the love of it, or the love of the truth, God ſends ſtrong deluſions, that they believe lies.

7. There is conſent in wickedneſſe and falſe worſhip, 70. of them are of one mind, they take Cenſors, and offer Incenſe to baſe dunghill Gods; all the people break off their ear-rings to make a Calfe, Pſal. 83.5. They have conſulted together with one conſent. The Heb. is, with one heart, and are confederate againſt thee, hearty conſultation, and hearty confederation againſt God and his worſhip, Rev 13.3. And all the world wondered after the beaſt, and worſhipped the Dragon,

8. See the cunning of Idolaters, the Prieſts that moſt uſually are firſt in ſuch wayes, they draw in the great ones to countenance their wayes, they let them offer Incenſe with their owne hands, which was a violence to the Prieſt-hood, and they do all in darkneſſe, that ſo objections may be prevented, ſome great myſticalneſſe be conceited to be in thoſe ways, which may breed reverence and eſteem of them in the hearts of vulgars.

9. Idolatrous & ſuperſtitious perſons are expenſive to maintain their worſhip. Here was much Incenſe burnt to their Idols: A thicke cloud went up. In Exod. 32.3. where their Idolatry firſt began after their comming out of Aegypt, how prodigall were they of their jewels and ear-rings to make a falſe god, Aegyptian jewels given them for adornation, they make an object of adoration: and when they had made them golden & ſilver gods, of which God complains, Ezek. 16.17. Their prodigality p. 166ceaſed not there, but they were at daily charges to honour and maintain them: They decked the high places with garments of divers colours, they covered the gods with broidered garments, they beſtowed oyle,Sands Europae ſpeculum. incenſe, fine flower and honey upon them; yea, they ſacrificed their ſonnes and daughters unto them, Ezek. 16.18, 19, 20.

The Papiſts are profuſe in their ſuperſtitious worſhip, the Churches of ſome Saints are ſo ſtuffed with vowed preſents and memories, that they are fain to hang their Cloyſters & Churhyards with them.

Its the nature of Idolatry and Adultery to be prodigall. If Adulterers think nothing too much for their harlots, Idolaters think nothing too much for their falſe worſhip.

10. God appeals to man in caſe of great ingratitude & wrong done unto him; they were unthankfull for all the great things God had done, they gave that honor was due unto Divine Majeſty unto Images & Idols, whereupon ſaith God to Ezekiel, Son of man, haſt thou ſeene what the Antients of Iſrael doe? Judge thou of it: ſhould not they, being aged, lift up to honour, inveſted with power, prevent and puniſh ſuch ſins in a Church and State as here are committed? ſhould not they counſell and lead others by their example to ſerve me the onelyonly true living God? ſhould it not be ſo, I appeale to thee to make judgement of it; but they doe otherwiſe, are not the Antients become Idolaters? have they not chambers of Imagery? Are there not Cenſors in their hands? Seeſt thou not the ſmoak of the Incenſe going up? what thinkeſt thou, are not theſe worthy of death themſelves for theſe ſins, who ſhould put others to death for the like? Speake thy mind, I appeal to thee in this caſe; the injury is ſo notorious thou canſt not but condemn them, & juſtifie me. It's frequent in Scripture for God in ſuch caſes to appeal to man and other creatures, Iſa. 5.3. 1 Chron. 2. Jer. 2.12. Deut. 32.1. Appeals are eaſe reliefe to the hearts of thoſe are wrong'd, and griev'd, and God in this caſe deals after the manner of men.

11. Falſe worſhip is a worke of darkeneſſe: Idolaters have corners, chambers, dark places, theſe 70. were in the dark, and did the works of darkneſſe. Idolatry is called a worke of the fleſh, Gal. 5.19, 20. and all works of the fleſh are darkneſſe.

p. 167The Heathens had their opertanea & tenebroſa ſacra, Junius. Polanus.occult and dark worſhip.

Truth loves the light, but errour, iniquity, darkneſſe, John 3.20. Evill doers hate the light, they ſculke and hide up themſelves and their wayes: Theſe 70. had power in their hand, yet durſt not juſtifie their works openly, but carryed all cloſely; but how cloſe ſoever ſinners are, God ſees them. Thoſe words

In the chambers of his Imagery.

Some render it in the ſecret of their own imaginations;Lavater. Calvin. w^ch ſhews that what ever are the thoughts, workings, and imaginations of mens hearts, the Lord ſees them, and can diſcover them.They had Idols in their chambers, and Idols in their hearts. Idolaters have ſtrong thoughts in their hearts of the ways they are in, of ſome miſtery and excellency in them, which the vulgar knows not; but let men be ignorant of them, the Lord ſees them, Iſa. 29.15. Men think to hide their counſels, thoughts, practiſes from the Lord, but he ſees the deceitfulneſſe of their hearts, the wickedneſſe in them: and becauſe they carry things cloſe, he ſearches, he tryes them what they are, Jer. 17.9, 10.

12. That atheiſme, unbeliefe, & pride, are the cauſes of mens going out from God, and falling to idolatrous and other ſinfull vile practiſes: For they ſay, the Lord ſeeth us not, he hath forſaken the earth. Atheiſme denyes his preſence, Infidelity his aſſiſtance, and Pride carries them out for help elſe where, and tacitely layes the blame upon God, he hath left the caring for us, wee are in the midſt of dangers, and muſt ſeeke for protection from ſome Deity or other: and if it be a ſin, he may thank himſelf, if he had not forſaken us, we would not have forſaken him, choſen any other; but we are neceſſitated to it. Here's the pride of Idolaters, and in Jer. 18.15. all theſe are included in one word, becauſe my people have forgotten me, they have burnt Incenſe unto vanity They forgot God, and hereupon became atheiſticall, unbelieving, and proud.

p. 68VERS. 13, 14.

He ſaid alſo unto mee, turne thee yet again, and thou ſhalt ſee greater abbominations that they doe.

Then he brought me to the doore of the gate of the Lords houſe, which was towards the North, and behold, there ſate women weeping for Tammuz.

HEre you have a third part of the Prophets new Viſion containing yet greater abhominations then before; which is ſet out,

1. From the place, the doore of the gate of the Lords houſe. It was the Prieſts Court, and at the entrance into the Lords houſe, and the nearer they ſin'd to the Lords houſe, the greater was the wickedneſſe.

2. The nature of the abhomination, women ſate there weeping for Tammuz. It was not according to law for any to be in that Court, at that gate, but Prieſts onelyonly. Now here were women, and women ſitting and weeping, and that for Tammuz, which were greater abhominations then what were before.

What or who this Tammuz was, muſt be opened unto you, the word is not mentioned elſe-where.

Some Rabbies ſay this Tammuz was an hollow idol, with eyes of lead under which they uſed to put fire,R. David. R. Solomon & the heat melting the leaden eyes, the idoll ſeem'd to weep, and ſo moving compaſſion in the women, they became co-weepers wi…h it; but the Text ſaith not the Idoll wept, but that the women wept. Shindl. ſaith the Idols had their Prophets, and this Tammuz was vir ex prophetis idoli, one of the idolatrous Prophets, whom the King ſlew, in honour of him was ſet up an Idoll, ſo called from his p. 169name, or becauſe on the firſt day of the monethmonth Thamuz they did celebrate his feſtivitie, the 17. day of this monethmonth they faſted for the breach of the Tables of the law, and on the firſt, feaſted, and brake the Law it ſelfe moſt abhominably.

The vulgar Tranſlation reads it, Adonis, and many Interpreters ſo carry it. Adonis was ſonne of Cinara King of Cyprus, a great lover of pleaſures, chiefly of Garden-delights, whence aroſe the proverb, Adonidis horti, the gardens of Adonis, which were curious and choiſe, but ſoone fading away.

This Adonis was a great lover of Venus, and being unhappily ſlain by a Boare, great lamentation was made for him, and the rather becauſe he had a ſweet voyce, and delighted men and women with his ſinging,Adonis foreign a Canendo. from whence his name ſeems to be given him, and by the lovers of muſicke amongſt them he was accounted for a God, and yearly ſolemnities inſtituted for him, in which were the weepings of women.

Lucian in his Dialogues ſaith,De dea Syria. that yearly in memory of Adonis death by a Boare, they did beate themſelves and weep; after which, they ſacrificed to Adonis as dead: and a day after, they thinking him alive; ſhav'd their heads, and thoſe women would not doe it, were to proſtitute their bodies to all ſtrangers, for a day, and the gaine gotten, was given in ſacrifice to Venus.In vita Alcibiad. Vid. pradum.

Plutarch ſaith, women did bring to the ſolemnities of Adonis, Images like dead bodies, and wayling, ſang funerall verſes.

Maternus Firmicus tels us that an Image was put in a bed bewail'd by many: and they having ſatisfied themſelves with weeping, a light was brought in,foreign. Theod. Scalig. de emendat temp. Lactant. divin. inſtit. l. 1. c. 21. Poeticum Dictionarium. In verbo Apis Plut. lib de Iſid. & Oſyrid. and the faces of all that wept were anointed, and theſe words ſoftly pronounced, Truſt in the God, he will deliver us from our miſeries, and ſo they unbed the Idoll with much joy.

Others make Tammuz to be Oſyris husband, brother, or ſonne of Iſis (for Authors vary about it) and King of Aegypt, the ſame with Apis or Serapis, who comming into Aegypt, and teaching them civility, and how to dreſſe Vines, was choſen their King, and having govern'd them well, at his death was honour'd as a God under the form of a black Oxe. Suidas ſaith, he was an Aegyptian god, worſhipped for the Moons ſake. The Aegyptians called this god Tammuz, or Ammuz, which ſignif…eth in their p. 170language, Hidden, becauſe the ſacra of this Idoll were covered and ſecret; thoſe were ſo they called Pammelia, from her was the firſt and principal Prieſteſſe; ſome others there were obſcene and publique women, carrying about ſigns of thoſe parts nature abhors to diſcover, and they were call…d phallephori….

Ludovicus Vives in his notes upon Auguſt. de Civ. dei. l. 6. c. 10. tels us, that Oſyris was torne in pieces by his brother Typhon, (which ſome ſay was for his whoredome with Iſis, wife of Typhon, and all his members thrwone into Nilus) this fact greatly afflicted Iſis, who with much ſearch and labour, got the diſperſed members of Oſyris again, which cauſed great joy in her. Hereupon ſhe appointed a ſet time for ſeeking of Oſyris, with weeping and howling.

Some affirm, Iſis buryed Oſyris members, being found, in a fenny Iſland neare Memphis, which ſhe cal'd Stix, whether went certain mitred perſons at ſet times to mourn & weep: & a goodly Oxe appearing unto them, they thought it Oſyris, whereupon the Aegyptians adore an Oxe for their god, and call it Apis Oſyris. This Idoll being brought to the Temple,foreign or foreign was their Tammuz. Junius fetches it from a roote, ſignifies to burne, inflame, and thinks thereby is meant the God of the Phaenicians, which is the god of harveſt and hot weather; but wee may adde alſo, that his worſhippers were enflam'd with luſt and heat, with the f…re of concupiſcence, they forgate all bonds of modeſty, and diſcov red their nakedneſſe unto this Idoll. He conceives it to be the ſame with Oſyris (which ſignifies bleſſed or inlightning all things) and with Adonis.

Women ſate here:

Theſe women were the Shee Prieſts of Iſis, and did weare linnen garments, and performed many of their wretched rites, in woven houſes, of which you read, 2 Kings 23.7. The word hangings in the Hebrew is houſes: women that liv'd in filthy houſes, did weave thoſe houſes, or Tents, to cover the lewdneſſe of other women when they came to honour Tammuz. There dwels neare to this Idoll youths, the ſervants of Tammuz, which were for all naughtineſſe, and now at the Temple was practiſed Sodomie p. 171and all uncleaneneſſe: There were houſes of Sodomites by the houſe of the Lord.

Weeping for Tammuz.

For his death, many teares were beſtowed upon this Idoll,foreign and being the ſame with Adonis, is etymologiz'd thus, the Lord or God of ſorrow. foreign.And Theocritus cals him the God honour'd with teares, and alſo the god worthy of three-fold love, which they expreſt not only in their teares, but in adoratio…, in handling and kiſſing the uncomely parts of the Idoll, and offering themſelves to commit filthineſſe with it.

That when men leave the true God and his worſhip,Obſer. 1. Judg. 5.8. They choſe new gods, Micah had a houſe of gods, Judg. 17.5. Judah had as many gods as Cities, Jer. 2.28.Judg 5:8Judg 17:5Jer 2:28 they fall upon, and fetch in any gods; inventions, abhominations are increaſed. If they have gods of their own making, that ſufficeth not, but they will have gods other Nations have made; therefore it's ſaid, Turne thee yet again, and thou ſhalt ſee greater abhominations.

The Jewes after once they fell to Idolatry were not contented with one or two gods, but had a multiplicity of gods.

Baal Peor, Numb. 25.3. of the Moabites.

Aſhtaroth the goddeſſe of the Sidonians, The Romans had a Temple called Pantheon wherin they worſhipped all god, only the God of Iſrael they had not, neither would have, becauſe hee muſt be worſhipped alone, and they would not reject all their other gods for one.1 Kings 11.5.

Chemoſh the god of the Moabites, 1 King. 11.33.

Milcom… the abhomination of the Ammonites, 2 K. 23.13.

Molech the abhomination of Ammon, 1 K. 11.7.

Baal …bub the god of Ekron, 2 K. 1.2.

Baal, 1 Kings 16.31.

The gods of Syria, and the gods of the Philiſtines, Judges 10.6.

The gods of the children of Seir, 2 Chron. 25.14.

The gods of Damaſcus, 2 Chron. 28 23.

Theſe with other gods they had, yet were not content with them, but ſought after more, the gods of Edom, 2 Chron. 25.20.

Thus is it with Rome, they are not ſatisfied and ſetled in their old way, but ſtill multiply Saints, orders of Fryers, Jeſuits, Articles of Faith, and an infinity of intricate dumb ceremonies.San…

2. That falſe worſhip, and filthineſſe, do uſually goe together, p. 172ſpirituall and corporall whoredome, idolatry, and adultery, theſe ſhe-ſervants of Iſis wept for Tammuz, but were wanton, lewd with the men that looked to this Idoll. Houſes for all uncleanneſſe were neare the Temple, and this Idoll.

Herod: tels us that the Babylonians were wont to ſend their women once in their lives to Venus Temple, called Melitta, where ſitting,Ruffinus, l. 2. c. 25. ſais that one Tyrannus a Prieſt was wont to call out women, ad nocturum colloquium Saturni ſui deaſtri, and then abus'd them ſhamefully. ſome ſtranger called them out, caſting money into their boſomes, & had their pleaſure on them, as long as they pleaſed: where the worſhip is impure, there will be impure doings.

In Italy, where is notorious Idolatry, the Countrey overflows with filthineſſe of ſpeech, and beaſtlineſſe of actions, as Sands obſerves, and three great faults are charged upon the Italians; Malice, in which they are unappeaſable; Cunning, by which they deceive the whole world: and Luſt, in which they are unnaturall.

3. Idolatry ſpreads unto both ſexes; not onelyonly men are drawn away to that ſinne, but the women alſo they ſate before Tammuz. Idolaters fetch in many gods, he-gods, and ſhe-gods, Aſhtoreth was a Goddeſſe, and the Grecians thinke Tammuz or Oſyris was not a man, but their Goddeſſe Ceres, and theſe gods or goddeſſes draw perſons of all ſorts and ſexes unto them, Jer. 44.9. Their wives are taxed for their Idolatry,

4. Women could weepe for Tammuz. Oſyris, who for his filthineſſe juſtly ſuffered, they ſuppoſed him wrong'd, and therefore laid out their hearts for him; how much more ſhould wee weepe for the great and glorious God, who unjuſtly ſuffers by all ſinners in the world. They wept for an Idoll, for remembrance of a wicked wretch, when their teares did neither themſelves, nor the Idoll good: If we weep for God and his wrong, it will pleaſe him, profit us. David did ſo, Pſal. 119.136. Rivers of water runne downe mine eyes, becauſe men keepe not thy law.

5. Idolatry which is a ſhamefull thing, makes perſons ſhameleſſe; theſe perſons diſcovered their nakedneſſe to the Idoll, and offered themſelves to commit filthineſſe with Tammuz; who could have believ'd that the Jews, inſtructed in the law of Moſes, would have fetch'd in ſuch an Idol, ſo beaſtly, from the Aegyptians, and that Jewiſh women ſhould ſo farre forget the law p. 173of God, and the law of nature, as to proſtitute themſelves in ſo obſcene a manner to ſo filthy an Idoll as this was? but Idolatry beſots, and God in juſtice gives up to a reprobate ſenſe, Rom. 1.25, 26.28.

Idolatry is ſhamefull, Hoſea 9.10.Dominus apertionis. They went to Baal-Peor and ſeparated themſelves to that ſhame. It was a ſhamefull Idoll, and made them ſhameleſſe; for its judg'd they did alſo before this Idoll diſcover their nakedneſſe.

Among Papiſts, where Idolatry is in countenance, Modeſty is in diſgrace, Prieſts and Fryars ſtrive to exceed each other in impudence, and what elſe-where would not be tolerated,Sands in his Europae ſpeculum, pag. 19. in Italy is in high honor: and what in other places, a looſe perſon would be aſham'd to confeſſe, that Prieſts and Fryars there refraine not openly to practiſe.

VERS. 15, 16.

Then ſaid he unto me, haſt thou ſeene this, O ſonne of man i… Turne thee yet againe, and thou ſhalt ſee greater abhominations then theſe.

And he brought me into the inner court of the Lords houſe, and behold, at the doore of the Temple of the Lord, betweene the porch and the Altar we…e about 25. men with their backes towards the Temple of the Lord, and their faces towards the Eaſt, and they worſhipped the Sunne towards the Eaſt.

IN the 15. verſe is a tranſition to the laſt part of the viſion lying in the 16. verſe, and this abhomination yet greater then the former of the image of Jealouſie, the mixt formes of be…ſts and creeping things, then Tammuz is deſcribed,

1. From the place in generall, The inner court.

More particularly, The doore of the Temple.

And yet more ſpecially, Between the porch and the Altar.

2. The perſons with their number, 25. men.

3. Their poſture; with their backes towards the Temple, and faces towards the Eaſt.

p. 1744. Their act, They worſhipped the Sunne.

This Idolatry was in the Temple it ſelfe, and acted by the chiefeſt perſons; Its conceived theſe 25. were the King and his Councell, there were two Tribes left, and 12. out of each, who with the King made up that number; its thought theſe 25. are mentioned again in the 11. Chap. verſ. 1. where two Princes are named, and therefore probable to be the King and his Nobles, the chiefe and heads of the people, theſe ſtood between the porch and the Altar, which was neare to the Sanctum Sanctorum, and where the Prieſts uſed to weepe and pray, eſpecially in times of common calamities, Joel 2.17.

With their backes towards the Temple of the Lord, &c.

The Temple was ſo built, that the Sanctum Sanctorum was in the weſter…e part of it, the entrance into it, in the Eaſtern part, and when any ſervice was done by the people or Prieſts, in prayer or ſacrifice, they did it with their faces weſt-wards towards the Ark and holieſt of holies, and their backs were Eaſt-ward, which the Lord in wiſdome, and purpoſely ordered to be ſo, that hee might prevent Eaſtern and Sun-worſhip, which was the practiſe of the Gentiles: whereupon ſaith Job, Chap. 31.26. If I beheld the ſunne when it ſhined, if I looked upon it to adore it as others did. It was the practiſe then. Of it ſpeakes Mercur: In fine Aſclepij.Triſmegriſtus, when the Sun roſe they minded the Eaſt, but when it ſet they would not looke Weſt-ward, leſt ſeeing their God dying,Lib. de Arch. 4. in cultu ejus tepeſcerent. And Vitruvius ſaith, their Temples were ſo built, that they might pray looking to the Sun riſing. The learned obſerve, that the Sidonians, Grecians, Romans, Aſſyrians, Aegyptians and Perſians, did all worſhip the Sun, each giving a ſeverall name to this god of their…. The Perſians eſpecially, honoured and ſtood for this god, whom they cal'd Mithra, that is, Lord or mighty; For in the yeare 612. when Heraclius the Emperour ſent to Coſroe King of the Perſians, for peace; his anſwer was, he would not lay downe Armes till he had brought him to worſhip the Sun; but Heraclius prevail'd in the Wars, and burnt his Idoll Temples of the Sunne. From whomſoever the Jews learnd this cuſtom, God had forbad them expreſly to worſhip the Sun, Moon, and Stars, Deut. 17.3. And p. 175appointed them to worſhip with their faces Weſt-ward; yet they turn their backs upon God, as if he were unworthy of any reſpect from them, and looking towards the Eaſt, adore a creature which God had made to ſerve them.

It's wiſdome not to give way to any ſin,Obſerv. 1. but to ſtop ſin in the birth, cruſh it in the conception; you ſee what abhominations after abhominations, greater & greater come in here. Leſſer ſins make way for greater, ſuperſtition for Idolatry, yea the worſt of idolatry and other ſins.

2. That the nearer deſtruction, the worſer they grow in Church and State, all was out of order, great confuſion amongſt them; the land was fill'd with corruptions, the Image of Jealouſie, chambers of Imagery, howſes for Stews were about the Temple: Tammuz a moſt abhominable Idoll ſet up, adored in it, women ſuffered to come there, and doe ſhamefull things; the Antients offer Incenſe to thoſe were no gods; the King and Nobles come into the Prieſts Court, turn their backs upon God, no Prieſt had any zeale for God to reprove theſe things, but were deeply in themſelves, the land fill'd with violence, their abhominations greater and greater, and judgement at the doore.

3. That in corrupt times great perſons are generally very prophane; the 25. turn their backs upon God, ſlight him and his worſhip, diſgrace, reproach the ſame. What greater indignity could they doe to God, then to come into his Temple, to the holy place, and there turn their backs upon him, and worſhip the Sunne in his preſence; it is as if a woman ſhould caſt off her husband, and commit lewdneſſe with another man before him.

When Jeremiah's roll was read, the King cut, and caſt it into the fire, which others conſented unto, Jer. 36.23, 24. After, he and his agents cut in pieces the veſſels of the houſe of God, ſhut up the doors of the Temple, and would ſuffer the Lord to have no ſacr fice, no incenſe, no Prieſt: and when God diſtreſſed him for his wickedneſſe, he ſinned more and more, 2 Chron. 28.22.24. Belſhazzar and his Princes drank wine in the ſacred bowls of the Temple, and prai…e their idoll gods, Dan. 5.2, 3, 4. And not only in corrupt times, are great ones prophane, but even in reforming times, Nehem. 13.17. The Nob es of Judah p. 176prophaned the Sabboth, and increaſed wrath. Such prophane acts God takes very ill, and will requite in their kind. They have turned their backe unto me, and not their face, Jer. 32.33. And therefore I will turne my backe and not my face unto them in the day of their calamity, Jer. 18.17.

4. That Kings and Princes are not to be patterns to us in point of Religion and worſhip, if we will follow them, wee may ſuddenly be led into Idolatry. Here be 25. the chiefe in the City and Land, and they turne their backes upon the true God and his worſhip, and chooſe heathniſh religion, and heathniſh practices, the people were not bound to follow them. Great ones ſooneſt goe out of Gods way, 2 Chron. 24.19, 20. After Jehoiada's death, the Princes came and bowed to Joaſh, gave ill counſell, and with them he hearkned, and they together, leave the houſe of the Lord, his worſhip, and fell to falſe worſhip. Jeroboam and all the Kings and Princes in Iſrael after him, went the wrong way, and never pleaſed or truly ſerved God for hundreds of yeares together. We muſt not follow great ones in matters of Religion, and ſay we will be of that Religion the King or Parliament are of. Great ones doe greatly miſtake in the things of God and Religion: The Princes of this world neither know the wiſdome of God, nor the Lord Chriſt, 1 Cor. 2.7, 8. and to this day few of them do know the truth; For not many wiſe, mighty, or noble are called, 1 Cor. 1.26. Therefore fetch your Religion from Chriſt, & the Apoſtles who gave out truths, came down from heaven, which imbraced, will ſanctifie you, and fit you for heaven.

5. That adoration towards the Eaſt was taken up from the Heathens, the Jewes had it from them, and it was diſpleaſing to God, and that practiſe crept in amongſt Chriſtians. Tertullian ſaith,In Apolog. it was a known thing that the Chriſtians prayed with their faces towards the Eaſt; but the Heathens ſtumbled at it, and ſaid the Chriſtians God was the Sun. Some Fathers held it an apoſtolicall tradition,Juſtin. Mart. Baſil. Greg. that Chriſtians ſhou'd pray with their faces that way: but traditions of Fathers are no warrant for worſhip, or poſtures in it; we have nothing from Chriſt or Apoſtles leading us to doe ſo, and from others we may not take up ſuch a practiſe though antient, holy, and learned; Chriſt p. 187and the Apoſtles were before them more holy, more able then they, and in their Writings and Practices we finde no ſuch thing.

The Papiſts, and ſome among us doe yet plead for Eaſterne Worſhip, and would have Chriſtians looke that way, becauſe Paradiſe is that way, becauſe Chriſt was crucified with his face Weſt-ward, becauſe he is the light of the World, aſcended to Heaven there, and ſhall come againe there. Theſe be weake grounds to draw us from that liberty the Word gives us, to a ſuperſtitious, Jewiſh, Heathniſh practiſe (for deliberately and determinately to doe it, in reference to Paradiſe or Chriſt, is no better) 1 Tim. 2.8. Wee have liberty to pray any where, and any way, ſo it be without wrath and doubting.

As this facing the Eaſt ſprung from them, ſo it's as likely that the building of Temples Eaſt and Weſt, that the people may ſit with their faces Eaſt-ward, and burying of the dead with their heads into the Weſt, that they may riſe with their faces Eaſt-ward, came from them, however it ſavours ſtrongly of Superſtition, if not of Heathniſme to do ſo.

p. 178VERS. 17.

Then he ſaid unto me, Haſt thou ſeene this O Sonne of man? Is it a light thing to the houſe of Judah, that they commit the abhominations, which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and loe, they put the branch to their noſe.

THis verſe hath in it the ſumme of all the evils before ſpoken of, and an addition of ſome what elſe: an appeale to the Prophet for to be judge in it: Haſt thou ſeene the Image of Jealouſie, &c. Is it a light thing, give thy ſentence ſupra totam materiam, that all theſe abominations are done in, and about the Temple: and beſides, they have oppreſſed every where, wrong'd all ſorts, filled the whole land with violence: and as if that were nothing to provoke to wrong, men, they return to the Temple, and provoke me, they put the branch to their noſe.

The branch to their noſe.

foreignThe Hebrew word for a branch is rendred by ſome a ſound, or ſong; as if they ſung, and made a noiſe with their noſe, in diſgrace or contempt of God. Some render it a ſt nke or ill ſavour, noting how unclean and loathſome Idolaters are that delight in impure ſacrifices and corrupt wo…ſhip, which are a ſtink in the noſtrils of God and good men.foreign W… have it a branch, pull'd or cut from the tree, which is the proper ſenſe of the word, it comes from that Hebrew root, which ſignifies to cut, lop off: and ſo it's expreſt, Numb. 13.24. The cluſter or branch of grapes cut downe.

For the better underſtanding of this expreſſion, wee muſt know that the Heathens honoured their gods by dedicating certain trees unto them:Gyrald: Syntag. 2 Machab. 6, 7. the ſacrifices, Arnob. l▪ 7. etiam dij ſertis coronis & ſloribus afficiuntur. and when they ſacrificed, they adorned their Altars & themſelves with ſome boughs of thoſe trees were ſo dedicated unto them. To Jupiter the Beech tree was ſacred, to Minerva, the Olive, to Venus, the Myrtle tree, to Hercules, p. 179the Poplar, to Bacchus, the Ivy and Vine, to Apollo, the Laurell.

Among the Thracians it was a law to weare garlands of Ivy when they ſacrificed. The Egyptians wore garlands of Ivy and Bayes, and the Iſraelites here learning from them had branches in their hands, which either they took from the Altars or heads of the ſacrifices or ſacrificers: and after they had put them to the Idoll, or ſprinkled them with the blood of theſe vile ſacrifices, or ſweetned them with ſome Idolatrous perfume, they put them to their noſtrils, and kiſſed them, in honour of the Sunne. It's conceiv'd they were branches of the Lawrel which were dedicate to the Sunne. And that they carried theſe branches to their houſes, and often they put them to their noſe in memory & honour of the Sun, by vertue of whoſe influence the Lawrell did grow and receive its ſweet ſavour.

Some take it to be a proverbiall ſpeech, noting out they were authors of their owne puniſhment and deſtruction; they ſinne, and put the branch to their noſe, and this will be their deſtruction.

The greatneſſe or littleneſſe of ſin is to be meaſured, not by mans, but Gods account of it.Obſerv. 1. Is it a light thing to the houſe of Iudah? They think it ſo, but its otherwiſe; the Intrerogation ſets out the greatneſſe of it, Is it ſo? No, its not light, but grievou…, this expreſſion ſets out the weightineſſe of a thing, 1 Sam. 18.23. Seemeth it to you a light thing to be a Kings ſonne in law? No it's a great matter for a poore man to be ſo advanc'd, what ever your thoughts are; and let men think ſin a light matter, its far otherwiſe, there is lead in it, and will weigh them down, 1 K. 16.31. ſpeaking of Ahab, the Scripture ſaith, And it c…me to paſſe as if it had been a light thing for him to walke in the ſins of Jeroboam the ſonne of Nebat, that he tooke to wife Jezabel. The Heb. is, was it a light thing for him to commit the ſinnes of Jeroboam? Yes, he thought ſo, eſteem'd them light, and went to ſerve Baal; but they were nototious weighty ſinnes, Kingdome and Church-deſtroying ſinnes. Men pare, and leſſen their ſins, they make little account of them, Prov. 14.9. Fooles make a mocke at ſinne as an inconſiderable matter. And Chap. 10 23. Its a ſport to a foole to doe miſchiefe, its no heavy thing to his conſcience, but a light thing like a feather, with which hee can ſport and play, p. 190Job 15.16. Man drinkes iniquity like water, he delights himſelfe with ſin like a fiſh, that draws in the water, and ſpouts it …ut again in a ſporting way: ſo doth man, to him ſin is ſweete, delightſome, Job 20.22. not burthenſome, Math. 22.5. When they refuſed Chriſt and his offers of grace, mercy, and ſalvation: when they ſin'd with a high hand, yet they made light of it, and went their wayes: And in Iſa. when they committed Idolatry, ſell to other gods, they looked upon it as a ſporting buſineſſe, Iſa. 57.4. Againſt whom doe you ſport your ſelves? againſt whom doe you make a wide mouth, and draw out your tongue? What mens thoughts are of their ſinnes, you ſee, they weigh them in falſe ballances, and make them light; but when they come to the ballance of the Sanctuary, they will be found heavy. Is it a light thing ſuch abhominations are in our land?

2. To ſin where God manifeſts his preſence, and vouchſafes the meanes of grace and choiſe mercies, is a great aggravation of ſin and grievous provocation of Divine Majeſty. Is it light that yee commit the abhomination which yee commit Here, in the Temple, the place of my preſence, where I have given them mine Ordinances, and doe meete them for my worſhip, to ſet their Idoll of Jealouſie neare that place, have their chambers of Imagery, their Tammuz brought into the Temple, and women weeping about that filthy Idoll, and men ſtanding with their backs towards God, and worſhipping the Sun: This aggravated their ſinne, and provoked bitterly: here, here they do ſuch things, Pſalm 106.19. They made a Calfe in Horeb. Was this more then if they had made it in Aegypt, or ſome other place? Yes, Horeb was the ſame with Mount Sinai, if you compare Deut. 4.10, 11. with Exod. 19.18, Its evident, and there God appeared, gave out the Law, and made a Covenant with them, Deut. 5.2. And it was called the mount of God, 1 K. 19.8. Now here they made a Calfe, here they ſin'd, and this was a great aggravation of their ſinne, inſomuch, that Deut. 9.8. Moſes ſaith, In Horeb they provoked the Lord to wrath, even deſtroying wrath. So touching Gilgal, the Scripture ſpeakes of Gilgals wickedneſſe, Hoſea 9.15. Of ſacrificing Bullocks there, Hoſea 12.11. And multiplying tranſgreſſion there, Amos 4.4. The Lord tooke their ſins at Gilgal very heinouſly, and cauſe he had p. 191for it. At Gilgal were the 12. memoriall ſtones of their paſſing over Jordan pirched, Joſh. 4.20. At Gilgal they were circumciſed, and God rolled away the reproach of Egypt from them, Joſh. 5.8, 9. There they had the Paſſ…over, verſ. 10. Gilgal being a place famous for theſe things; their ſins at Gilgal did i…creaſe their reproach, and aggravate their villany. Where God ha…h manifeſted himſelfe, and done remarkable things, ſinne there is double ſin, Pſal. 106.7. They provoked him at the ſea, even at the red ſea. Where God pittied them being in a great ſtreight, where God ſhewed his mighty power in dividing the ſeas, in leading the Iſraelites ſafely through, and in drowning the proud, cruel, bloody adverſaries, yet there they provoked him at the ſea, even the red ſea. So for Canaan, which was the holy land, the land of uprightneſſe, the land where God had ſhewn and done great things for them, ſinne there hath an emphaſis ſet upon it, Iſa. 26.10. There they deale unjuſtly, Ezek. 20.8. When I had brought them into the the Land for which I lifted up m… hand to give it to them. Foure times he accents their ſin, there they offer their ſacrifices, there they preſent the provocation of their offerings, there they made their ſweete ſavour, there they poured out their drinke-offerings. God hath given us in this Land, in this City many choiſe mercies, done wonderfull things for us; ſhall it be ſaid, Here they commit ſinne, where the Goſpell and meanes of grace are, where they have lately entered into Covenant with me, where they have ſeene my hand ſtretched out to doe many great things: If it be ſo, there will be an accent upon our ſins.

3. Violence is a ſpreading ſin; they have filled the Land with violence, with wrong, injuſtice, opp…ſſion. The Princes had violent hands, they oppreſſed and exacted of the people,The Judges were evening wolves that ſought prey, devoured greedily, Zep. 3.3. that oppreſſe a man and his houſe, Mica. 2.2. Ez k. 45.8, 9. The rich men, they were full of violence, Mica. 6.12. and wrong'd the poorer ſort; ſervants were infected with this ſin, and fill'd their Maſters houſes with violence & deceit, Zeph. 1.9. The Prieſts they violenced the law, Z…ph 3.4. Ezek. 22.26. They corrupted it with their gloſſes, forced interpretations, conſtructions, ſuch as God never put into it; they ſet by the law, and ſet up their owne inventions, wils, traditions, by which the law was made void. Thus violence had fil'd the Land, the City, the Sanctuary, and ran through all ſorts of men. If freedome p. 182from this ſin had been any where, it's probable in Jeruſalem ſome ſhould have been found free; but Zeph. 3.1. Woe to the oppreſſing City. And Jer. 6.6. Shee is wholly oppreſſion in the middeſt of her. Not only oppreſſing, but oppreſſion, ſhe was throughly grown and perfect in that ſinne: and not only oppreſſion, but wholly oppreſſion, nothing remaining in her but oppreſſion, and this evident, vibſile, in the midſt of her Princes, Prieſts, rich, ſervants, poore, oppreſſe, wrong, offer violence one to another, Jer. 5.1. Run, ſee, ſeeke, if there be a man that executeth judgement. All were for violence, none for juſtice.

4. Injuſtice is abhomination unto God, and the more it ſpreads, the greater abhomination it is; the Lord calls them abhominations, for they have fil'd the Land with violence; violence in the Princes was abhomination, violence in the Prieſts was abhomination, oppreſſion in the rich was abhomination, injuſtice in their Judges was abhomination, injury and wrong in their ſervants and officers was abhomination, and all theſe amounted to abhominations.

Injuſtice and violence are crying ſins, Iſa. 5.7. The Lord looked for judgement, but behold oppreſſion; for righteouſneſſe, but behold a cry. There were hundreds and thouſands crying, becauſe their Orchards and Vineyards were taken from them, their wages detain'd, and themſelves and their houſes ready to be ſwallowed up by the mouths of the violent. The word for oppreſſion, Behold oppreſſion, Miſhphat, and behold Miſphak.in Hebrew is a ſcab, a wound, a leproſie, when a body is free from theſe, its beautifull; but when over-run with theſe, its loathſome. Injuſtice was a ſcab, adherent to the Jews, and made them abhominable. Oppreſſion was a wound, and made them incurable. Violence a leproſie, and cauſed them to be ſeparated from the ſight of God.

Is our State free from this ſin, may we not feare God looked for judgement, and behold, oppreſſion, a ſcab, a wound, a leproſie. Is not truth oppreſſed, are not the righteous and innocent oppreſſed, and may not many of us take up that of Job, Chap. 19 7. Behold I cry out of wrong, but I am not heard. Let oppreſſors of others, be it in their names, liberties, eſtates, conſciences, know, their ſin is abhomination to the Lord, and that there is a cry in heaven againſt them; the oppreſſed cry, breake p. 183in pieces the oppreſſor, Pſal. 72.4. and judge the fatherleſſe and oppreſſed, that the man of the earth may no more oppreſſe.

5. State-oppreſſion, and Church-corruption goe together; in the Temple were pollutions, and in the Land violence: The Princes and Judges they wrong'd men, the Prieſts and Prophets they wrong'd God, Zeph. 3.23. There you find them linked together, Princes and Judges oppreſſed the State, remov'd the bounds, the Prophets and Prieſts polluted the Sanctuary, and violated the law, they brake both Tables. When one is eminently violated, breaches are quickly made upon the other. If there be violence in a Land, there will be corruptions, pollutions, abhominations, in the Sanctuary. If there be ſuperſtition, Idolatry in the Church-State, there will be oppreſſion, injuſtice, and ſpoile in the Civil-State: When the Temple is a denne of Thieves, the Land will be a den of oppreſſors and murtherers, Jer. 7.9.11.

6. Mens intentions to pleaſe God, oft prove provocations of God; they intended not to provoke God, but return'd in their apprehenſions to worſhip God in the Temple, & to pleaſe him. Not their purpoſe, but the event was the provocation: So in verſ. 6. Their abhominations drave God farre from the Sanctuary. They did not purpoſe and intend to drive God away, but that was the event & iſſue of their actions, with which they thought they pleaſed God, Jer. 7.9, 10. Will yee ſteale, murther, commit adultery, ſweare falſely, burne incenſe to Baal, walke after other gods, whom you know not? Come and ſtand before me in this houſe, & ſay, we are delivered?

They returned from their vile and ſinfull practiſes to Gods houſe, and thought by their ſacrifices and prayers to pleaſe the Lord, when as in truth they provoked him greatly, as you may ſee in the 12.14, 15. v. where he tels them he wil deſtroy the Temple, as he did Shilo, caſt them out, as he did their brethren, the whole ſeed of Ephraim, and forbids the Prophet to lift up a cry, or prayer for them, verſ. 16. So in Iſa. 1.13, 14. That they did to pleaſe God was vain, abhomination, iniquity, trouble, hatefull, ſuch as he could not away with. Nad…h and Ahihu thought not to provoke God with their ſtrange ſite, but did to their owne ruine, Numb. 3.4. John 16.2. They ſhall put you p. 194out of their Synagogues, and thinke they doe God good ſervice when they kill you, ſaith Chriſt: But they provoke God againſt their owne ſoules, Iſa. 7.12. Ahaz thought it would pleaſe God not to ask a ſigne, but it was otherwiſe, Mat. 23.29, 30, 31. They thought they did well in building the Tombs of the Prophets, and garniſhing them; but thereby they provoked God more againſt themſelves.

7. God ſets a ſpeciall mark upon thoſe do put the branch to their noſe; loe they put the branch to their noſe, ſuch are

1. Thoſe adorne Idols and Images: Iſa. 30.22. They covered their Images, and put ornaments upon them, but they were no better then a menſtruous cloath. And Ezek. 16.16, 17, 18. They decked their high places with colours, jewels, and broidered garments: This provoked the Lord, and is branded with fornication, verſ. 15. and abhomination, verſ. 22. have not many among us gilded and adorn'd Croſſes, Altars, Crucifixes, &c.

2. Thoſe find any content, delight, in ſuperſtitious and idolatrous practiſes, Ezek. 16.18, 19. God tels them they had ſet his Oyle and Incenſe before the Image for a ſweete ſavour; the Hebrew is,foreign for a ſavour of reſt, they were pleaſed, and reſted in what they had done, thinking alſo that the Idoll was delighted therewith, Exod. 32.6. They tooke pleaſure in their new God, and danced about the golden Calfe, and ſuch expreſſions as theſe you have. Their heart went after their Idols, Ezek. 20.16. Their eyes goe a whoring after their Idols, Ezek. 6.9. Inflam'd with Idols, Iſa. 57.5. Mad upon Idols, Jer. 50.38. which doe ſhew the pleaſure they had in theſe evils, and how God brands them for the ſame.

3. Thoſe that acknowledge any bleſſings to be from Saints and Images: they here adored the Sun as author of trees and fruits; and Jer. 44.17, 18. They burnt incenſe to the Queen of heaven, and acknowledged their welfare and plenty to be from her. Papiſts at this day acknowledge the cure of many diſeaſes to bee from ſuch and ſuch Saints.

4. Such as preſerve reliques in memoriall of their Images and gods: they touched the Image with it, and put it to their noſet in memoriall of the Sunne, Deut. 7.26. The ſilver and gold that p. 195was on the images they might not deſire or take unto them, leſt they ſhould be ſnar'd therein; no reliques, though never ſo pretious, were permitted them to take, they were abhomination to God, and would be ſnares to them; whence the Rabbins obſerve, that the Idol, and things ſerve it, offered to it, and made for it, are unlawfull for any uſe: The Papiſts abound with reliques, and ſo with abominations.

5. Thoſe give divine honour to creatures, Pſal. 106.19. They worſhipped the molten Image. Jeroboam ſacrificed unto the Calves he had made, 1 Kings 12.32. And ſaid to the people, behold thy gods O Iſrael which brought thee up out of the land of Egypt, v. 28. Here was divine honour given to dumb Idols, but he is branded for this frequently, Jeroboam that made Iſrael to ſin. And 1 Kin. 13.34. Its ſaid this thing became ſin unto the houſe of Jeroboam, even to cut it off, and to deſtroy it from off the face of the earth.

6. Idolatrous worſhip is ſtinking, and brings deſtruction to the Authors, verſ. 10. All the Idols in the Heb. is omnia ſtercora, Col. gilluler.all the dunghill Images, and Image-worſhip, are dunghill, ſtinking, loathſome things to God and man, and they brought deſtruction upon the whole ſeed of Ephraim, even the tenne Tribes, Pſal. 16.4. Their ſorrowes ſhall be multiplyed that haſten after another God. Jeroboam did ſo, 1 Kings 12. and Chap. 13. A Prophet prophecyeth againſt his Altar and Calviſh gods, his hand was dryed up: And Ch. 14.10, 11. moſt grievous things are threatned againſt him and his, Jer. 7.18, 19▪ when they had ſacrificed to the Queen of heaven, doe they provoke me to anger ſaith the Lord? doe they not provoke themſelves to the confuſion of their owne faces?

p. 196VERS. 18.

Therefore will I alſo deale in fury, mine eye ſhall not ſpare, neither well I have pitty, and though they cry in mine eares with a loud voyce, yet will I not heare them.

HEre is a ſad Epiphonema or concluſion: hee had oft in the Chapter cal'd upon Ezekiel to ſee the doings, which being ſhewn unto him, the Lord ſounds in his eares, what dreadfull things he will doe.

Deale in fury, &c.

The Scripture mentions Gods anger, Pſal. 30.5. his indignation, Pſal. 69.24. his wrath, Iſa. 54.8. and his fury, Jer. 10.25. and theſe exceed each the other. Anger is the diſpleaſure of God againſt ſinne; indignation is anger more intenſe, therefore, Iſa. 30.30. its cal'd indignation of his anger. Wrath is yet higher and permanent, according to that in Nahum, 1.2. He reſerveth wrath for his enemies, Ariſt. 4. Ehic. c. 5.and fury is higheſt, Job 20.23. The fury of his wrath. Its ira nunquam conquieſcens donec ſumatur vindicta. In Jer. 21.5. Fury and great wrath goe together, and when God is in his fury, he reſts not till he be revenged, Jer. 7.20. My fury ſhall be powred out upon this place, upon man and beaſt, upon the trees, fruit, and ground, and burne unquencheably, Ezek. 16.41, 42. When Jeruſalem ſhould be deſtroyed, then God would make his fury to be at reſt.

Mine eye ſhall not ſpare, neither will I have pitty.

Of theſe words hath been ſpoken before.

Obſerv. 1.There is a time when God who is patient, gracious, and ſlow to wrath, will deale in fury, he that delights in exerciſing mercy, hath a time for fury, and trading in it; hee that is patient and long-ſuffering, hath times of being furious.

p. 197When is it that God will deale in fury?

1. When leſſer judgements will not ſerve turne; if he threaten in anger, ſmite in his indignation and wrath, and there be no good uſe made of thoſe ſtroaks, then will the Lord appeare in fury, Levit. 26. God threatens them with ſundry inferiour judgements, and if they do not work, but ſtill walk contrary to God, verſ. 28. then ſaith God I will walke contrary unto you alſo in fury. If they grew worſe, God would be more violent and furious.

2. When a reformation is offered and r…fuſed, Jer. 51.9. We would have healed Babylon, but ſhe is not healed; forſake her, for her judgement reacheth to heaven, and is lifted up to the skies. So much fury ſhould be poured out upon Babylon, that heaven, aire, and earth ſhould wonder at it, Ezek. 24.13, 14. Becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſſe any more till I have cauſed my fury to reſt upon thee, I the Lord have ſpoken it, &c. When God tenders a Reformation to a people, it's great love, rich mercy; and mercy refuſed, is mercy abuſed, and that turnes into fury: and Gods fury ſhall not only be powred out againſt ſuch a people, but reſt upon them, which is much more.

3. When men are furious againſt God, his ſervants, & ways, when they cannot endure his Prophets, Saints, and Ordinances, then is a time for Gods fury to break out: When the Husbandmen in the Parable would not endure Chriſts ſervants, nor himſelfe, but beate and ſton'd them, then fury came forth, and miſerable deſtruction was the portion of thoſe men, Mar. 21.35, 36.38.41. When righteous Lot being abus'd, was got out of Sodom, then God ſent fire and brimſtone upon it, and poured out his fury like fire, as it is in Nahum 1.6. and 2 Chron. 36.16, 17, 18. They mock'd the meſſengers of God, deſpiſed his words, miſus'd his Prophets, untill the wrath of the Lord aroſe, and it roſe very high, even to the height of fury, for he brought the King of Babylon in fury upon them, who ſlew their young men in the Sanctuary, who had no compaſſion upon man or maiden, young or old, all men and things were given into his hand, all their glorious things were burnt and laid waſt.

4. When there is a generall corruption in State & Church, p. 198then the fury of the Lord will appeare, then will he deal in fury, Gen. 6.5, 6, 7.13. This will appeare more fully in the next obſe…vation.

2. Oppreſſions in a State, Superſtition and Idolatry in the Church, doe cauſe God to deale in fury; there was violence in the land, and the branch at their noſe, and therefore God would deale in fury, J…r. 21.12. O houſe of David, thus ſaith the Lord, execute judgement in the morning, and deliver him that is ſpoiled out of the hand of the oppreſſor, leſt my fury goe out like fire, and burnt that none can quench it. Where there is want of Juſtice, there will be plenty of Oppreſſion, and where that is, the doore is open for Gods fury, it's kindled, and will breake out againſt ſuch a State whatever it be, and for Idolatry, ſee Ezek. 16.36. Becauſe thy filthineſſe was poured out, and thy nakedneſſe diſcovered through thy whoredomes with thy lovers, and with all th… Idols of thine abhominations, Verſ. 38. I will judge thee ſaith God, as women that breake wedlocke, and ſhed blood are judged: And how is that, Levit. 20.10. Gen. 9 6. They were without mercy to be put to death, and ſo God would doe; I will give thee bloud in fury and jealouſie.

If theſe ſinnes be amongſt us, we have cauſe to tremble, for they will cauſe God to deale in fury, to caſt upon us the fury of his wrath, as it's Job 20.23. They will cauſe fury to be upon our Armies, Iſa. 34.2. and Jer. 21.4, 5, 6. Behold, ſaith the Lord, I will turne backe the weapons of Warre that are in your hands, wherewith you fight againſt the King of Babylon, and againſt the Chaldeans which beeſige you without the walls, and I will aſſemble them into the midſt of this City, and I my ſelfe will fight againſt you with an out ſtretched hand, & with a ſtrong arm, even in anger, and in fury, and in great wrath: And I will ſmite the Inhabitants of this City both man and beaſt, and they ſhall dye of a great peſtilence: And thoſe dye not, ſhall be madde, when they are made to drinke of the cup of Gods fury, Jer. 25.15, 16. Gods fury is a trampling thing, Iſa. 63.3. A bloody thing, Ezek. 16.38. Fiery, and plentifull, he powrs it out like fire, Lam. 2.4. therefore let us tremble, and prevent Gods fury which is ſo terrible, and doe as is written, Jer. 4.3, 4. Breake up the fallow ground, ſow not among thornes, circumciſe your ſelves to the Lord, and take away p. 199the foreskin of your hearts, yee men of Judah, and Inhabitants of Jeruſalem, leſt my fury come forth like fire and burne that none can quench it, becauſe of the evill of their doings.

3. Gods dealing in fury is dreadfull, he will not ſpare, not pitty, nor be moved to mercy: And is not this dreadfull? You may think, it's never ſo with God; but the Scripture ſaith it here, and in other places, Ezek. 24.13, 14. Thou wilt not be purged, I will cauſe my fury to reſt upon thee, and what ever you commit, I the LORD have ſpoken it, it ſhall come to paſſe, and I will doe it, I will not goe backe, neither will I ſpare, neither will I repent, according to thy wayes, and according to thy doings ſhall they judge thee ſaith the Lord God. Men are apt to thinke GOD is all mercy, but they will finde it otherwiſe.

His eye that ſpared them in Egypt, that looked upon them, and pittyed them there, his eye will not ſpare, himſelfe will not pitty them in Sion. Their provocations were great, he that ſpared Nineuites, will not ſpare Iſraelites.

When God deales in fury, there is no dealing with him then, hee is a conſuming fire, and nothing will prevaile with him.

What if they cry, will not that prevaile? Is not God a God hearing prayer, doth he not heare the cry of Ravens? Jer. 11.11. Though they cry unto me, I will not hearken unto them, Iſa. 1.15. Mic. 3.8. Deut. 1.45.

What if Noah, Job, and Daniel ſhould pray, would not God be intreated, pitty, and ſpare them? ſee Ezek. 14.14.18.20. God forbade Jeremiah, Chapter 7.16. to pray for them, Pray not for this people, neither lift up crye or prayer for them, neither make interceſſion to me, for I will not heare. His eare is deafe, his heart is hardned, when he is in fury, and deales in it: fury lyes in ſeverity, where there is no ſparing; in implacability, where is no hearing.

4. That wicked men in their ſtreights will cry to God, and cry aloud. When Nebuchadnezzar came, beſieg'd the Citie, when P…gue and Famine encreaſed, then they fell upon their knees & cryed to God for help, as M…lefactors when the Judge is ready to give ſentence, cry out, and importune him to p. 720ſpare their lives: Such prayers, are the voyce of the fleſh, not of the ſpirit, forced, not free, faithleſſe and unſeaſonable prayers, comming too late, and therefore unacceptable. Let men therefore not deferre ſeeking of God till neceſſity puts them upon it.

p. 201CHAP. IX.