Exposition of Ezekiel 20-29, Exposition · Chapter 22

Exposition of Ezekiel 20-29 · Exposition · Chapter 22

p. 210CHAP. XXII.

Verſ. 1 Moreover, the word of the Lord came unto mee, ſaying,

2 Now thou ſon of man, wilt thou judge? wilt thou judge the bloudy City? yea, thou ſhalt ſhew her all her Abominations.

3 Then ſay thou, Thus ſaith the Lord God, the City ſhedeth bloud in the midſt of it, that her time may come, and maketh Idols againſt her ſelf, to defile her ſelf.

4 Thou art become guilty in thy bloud that thou haſt ſhed, and haſt defiled thy ſelf in thine idols, which thou haſt made; and thou haſt cauſed thy daies to draw neer, and art come even unto thy years, therefore have I made thee a reproach unto the Heathen, and a mocking to all Countries.

5 Thoſe that bee near, and thoſe that bee far from thee, ſhall mock thee, which art infamous, and much vexed.

6 Behold the Princes of Iſrael, every one were in thee to their power to ſhed bloud.

7 In thee have they ſet light by Father and mother, in the midſt of thee have they dealt by oppreſſion with the ſtranger, in thee have they vexed the Fatherleſſe, and the widow.

8 Thou haſt deſpiſed mine holy things, and prophaned my Sabbaths.

9 In thee are men that carry tales to ſhed bloud: and in thee they eat upon the mountains: in the midſt of thee they commit lewdneſs.

10 In thee they have diſcovered their fathers nakedneſſe, in thee have they humbled her, that was ſet apart for pollution.

11 And one hath committed Abomination with his Neighbours wife, and another hath lewdly defiled his daughter in Law, and another in thee hath humbled his ſister, his fathers daughter.

12 In thee have they taken gifts to ſhed bloud: thou haſt taken uſury and increaſe, and thou haſt greedily gained of p. 211thy Neighbour by extortion, and haſt forgotten mee, ſaith the Lord God.

IN this 22 Chapter, you have three meſſages of the Lord to the Prophet. The

1 Is from the beginning to the 17. verſ. wherein a large Catalogue of Jeruſalems ſins are ſet down, with intermixture, and addition of ſome threatnings and judgements.

2 Is from the 17. verſ. to the 23. wherein is declared what the houſe of Iſrael is likened unto, and what the Lord will do with it.

3 Is from the 23. to the end, wherein is laid forth the general corruption of all ſorts, both Prophets, Prieſts, Princes, and people, with certainty of their deſtruction:

1 Moreover, the word of the Lord, &c.

Prophets ſtir not till God ſtirres them; after God ſpeaks to them, they may ſpeak to others. God hath more ſtill to communicate unto Prophets, notwithſtanding he hath communicated much; Moreover the word, &c. beſides all delivered, this I have had from the Lord.

2 Wilt thou judge, Wilt thou judge the bloudy City?

The Hebrew word foreign ſhaphat, ſignifies to judge, and becauſe in judging two parties are to bee dealt withall, one wronging, the other wronged, hence the word notes ſometimes to plead for, to defend; ſometimes to ſentence and puniſh. In this place, the former of theſe is moſt ſuitable, Son of man wilt thou excuſe, defend, and plead for this City? I tell thee its a bloudy City, a City that hath wronged me, and muſt not bee pleaded for. Of theſe words were ſpoken before, ch. 20.4.

If wee read them as Montanus, Aecolampadius, and ſome others do, thus, wilt thou not judge, wilt thou not judge the bloudy City? that is, wilt thou not reprove, and tell it throughly of its iniquities? what, wilt thou faint, give over, and p. 212winke at the wickedneſſe thou ſeeſt? is it not a part of thy prophetical office, to lift up thy voice like a trumpet, and to tell my People of their tranſgreſſions? remember thine office, connive not at their ſinnes, but cry out againſt them. In this ſenſe, it affords this note.

That Propheticall men are oft diſcouraged, ready to ceaſe from their work, and need to bee rouſed, and quickned thereunto by the Lord.

The bloudy City.

The Hebrew is, The City of blouds. Jeruſalem which is ſo called, becauſe ſhee had ſhed much innocent bloud, and was become very cruel, Jer. 19.4. yee have filled this place with the bloud of Innocents, and 2 King 21.16. Manaſſes ſhed ſo much innocent bloud therein, that hee filled Jeruſalem from one end to the other therewith; yea, ſo bloudy was Jeruſalem that ſhe filled the land with bloud and bloudy crimes, Ezek 7.23. ch. 9.9. and how bloudy this City was, appears in the 3, 4, 6, 9. verſ. of this chapter.

Obſ. The ſinnes of a City and Nation may bee ſuch, that God will not have his Prophets to plead or intercede for them, but to cry out againſt them. Sonne of Man, wilt thou judge, wilt thou judge the bloudy City: I know thou art very charitable, and ready to ſpeak for them, but the City is ſo bloudy, and full of Abominations, that I will not have thee to appear or move for them, but thou muſt ſet their ſinnes in order before them, and thunder out my judgements againſt them. When there is a fulneſſe of ſinne, ſo that its univerſal in all ſorts, ſinners are grown impudent and obſtinate, then the Lord ſtops his ears, and the mouths of his Prophets, hee will have no pleading for ſuch a people. This was the caſe of Jeruſalem, ſinne had ſpread it ſelf through all rankes of people, as you ſhall finde in this Chapter, and her Children were impudent and hard hearted, Ezekiel 3. verſe 7.

p. 2133 The City ſheddeth bloud in the midſt of it, that her time may come.

Jeruſalem ſhed bloud in the midſt of her ſelf, ſo is the Hebr. That is, publice, impune, ſine timore, publikely, fearleſly, freely, againſt law and light of nature, without all ſhame.

That her time may come.

She fills up the meaſure of her ſinnes, that ſo the time of her deſtruction may make haſte.

And maketh Idols against her ſelf.

In the former words was a violation of the ſecond table, and in theſe is a violation of the firſt. Of the word gillulim, Idols, or dung-hill Gods, hath been ſpoken in former Chapters: The Septuagint hath, foreign, devices, Jeruſalem deviſed Idols, and waies of worſhip, ſhee fetched in the gods of other Nations, and deviſed ſome of her own, but they were againſt her ſelf, ſhee thought they made for her, but they tended to her deſtruction.

4 Thou art become guilty in thy bloud, that thou haſt ſhed.

The word for guilty is, aſhamt, and the Original aſham, ſignifies to do wickedly, ſhamefully. Jeruſalem in ſhedding of bloud, had done wickedly, ſhamefully, and ſo became guilty with a witneſſe, exceeding guilty, ſhee cut not off the wicked, to take guilt off from her ſelf and the land, but ſhe murdered the innocent, and multiplied guilt thereby upon her ſelf, and the Nation.

Thou haſt defiled thy ſelf in the Idols which thou haſt made.

Thou haſt made Idols, thinking thereby to pleaſe God, p. 214and pacify his anger, but they have defiled thee, made thee hateful unto God, and increaſed his wrath much more againſt thee. God had forbidden them to make to themſelves Idols or Images, Exod. 20. yet they did make them, defiling thereby, both the worſhip of God, and their own ſoules, and ſo haſtened their own deſtruction.

Thou haſt cauſed thy daies to draw neer, and art come even unto thy years.

Thou haſt by thy tranſgreſſions, broken the thread of my patience, and haſtened judgement to come upon thee, I gave thee time to repent, and prevent my wrath from breaking out aginſt thee, but thou having abuſed my patience, miſſpent thy time, art become worſe, and now vengeance is at thy gates, and ready to enter. The time is come for the ſword to viſit thee, and that thou ſhalt go into Captivity.

Therefore have I made thee a reproach unto the Heathen.

Jeruſalem was the Habitation of God, Pſalm 76.2. the City of the great King. Mat. 5.35. which the Lord took pleaſure to protect and defend, Iſa. 31.5. it was the perfection of beauty, Pſalm 50.2. the Holy City, Matth. 27.53. very honourable; but this City, and the inhabitants thereof, did the Lord make a reproach unto Heathens. The word for reproach is, Cherphah, which notes, reproach, diſgrace in word or action; and doubtleſſe the Jews met with reproachful words, and actions from the Heathen. They were not yet made a reproach, but God intended them to bee ſo, the preter tenſe, is put for the future.

A mocking to all Countries.

The Hebrew is, foreign kallaſah from killez; ſubſannare, to mock and jeer, and kallaſah is ſubſannatio vilipendium, or contumelia cum extenuatione alterius, a vilifying and ſcorning of a man, its onelyonly in this place, and imports the ſcorning and vilifying of the Jews, in all Countries.

p. 215The Septuagint hath it, foreign, in …udibrium, for a deriſion and laughing ſtock. Its rendred, Heb. 11.36. cruel mockings, ſuch mockings as argue cruelty and inſulting.

5 Thoſe that bee near, and thoſe that be far from thee, ſhall mock thee.

The Nations-round about thee, the Ammonites, Moabites, Idumeans, and thoſe far off, the Babylonians.

Which art infamous.

In the Hebrew its Temeath haſhem, polluta nomine, thou art polluted in thy name. Septuagint, foreign, who art named impure. French, qui es vileine de nom, who art of a baſe and vile name. Jeruſalem the Faithful City was become an harlot, Iſa. 1.21. and like an imperious whoriſh woman, Ezek. 16.30. Jeruſalems Idolatry, bloud, uncleanneſſe, and prophaneneſs, had made her infamous, and to be called the filthy, polluted, the oppreſſing City, Zeph. 3.1.

Much vexed.

The Hebrew words are, Rabbath, hamme, humah, multae contritionis, of much contrition, that is, a City greatly to bee broken for thy wickedneſs. Septuagint, foreign, much in wickedneſſe, which brought her much vexation. The French is, Grande en affliction, great in affliction. The Vulgar Grandis in territu, famine, ſword, and plague, vexed, deſtroyed her. Piſcat. Rep…eta tumultuatione, filled with tumult. Lavat. Cum magna turba. Jun. Copioſa divexatione rich in vexation.

From theſe 3. verſes thus opened, take theſe obſervations.

Obſ. 1 That when people become Idolatrous, they grow cruel. Jeruſalem made Idols, and ſhed bloud, bloodineſſe, cruelty, and Idolatry uſually go together, ſhee had Idols in the midſt of her, Ezek. 16.24, 25. and ſhe ſhed bloud in the midſt of her, ſhee was a publike Idolatreſſe, and a publike murthereſſe. The Babylonians were very Idolatrous, Ezek. 20.32. p. 216and they were very bloudy, Jer. 51.35. ſo Rome, which is called Babylon, Rev. 17. was idolatrous and bloudy, thoſe ſhee could not make drunk with the wine of her fornications, thoſe ſhee could not draw to Popery and Idolatry ſhe made her ſelf drunk with their bloud, verſ. 26. How bloudy Popiſh Idolaters are, the Pariſian maſſachre heretofore, and the Iriſh of late do witneſſe; when men once make gods, and form waies of worſhip to themſelves, they are zealous for them; will laviſh out gold to maintain them, and be laviſh of their bloud that oppoſe them.

Obſ. 2 Great ſinnes do accelerate the judgements of God, they put wings unto them, and cauſe them to make haſte. Jeruſalems bloudineſſe and idolatries made her time to come, and daies to draw near. Sinners-by their lewdneſſes do abbreviate Gods patience, and ſwiften his puniſhments, Pſalm 54.23. Bloudy and deceitful men, ſhall not live out half their daies. The length and ſtrength of their wickedneſſe ſhortens their daies, in Job 22.16. its ſaid, wicked men were cut down out of time, and chap. 15.32. it ſhall be accompliſhed before his time; a wicked man, his life is gone, cut off before the juſt time, like a green tree, cut down before it come to perfection, and ſo is out of time, and before his time, hee might have lived longer, had hee not been ſo wicked, Eccl. 7.17. bee not overmuch wicked, neither bee thou fool…ſh, why ſhouldeſt thou dye before thy time. The Hebrew is, belo itteco, not in thy time. Many men through Drunkenneſſe, Thefts, murthers Duels, Uncleanneſſe, do dye, Not in their time, not in the time they might have lived unto, they dye out of time, and before their time, and what's the cauſe? their own wickedneſſe, and overmuch wickedneſſe precipitates their death. Hamans enmity to Mordecai, and bloudineſſe againſt the Jews, brought the halter about his neck before his time. Herods pride cauſed the wormes to eat him up, before his time. The wickedneſſe of many in our daies hath brought them to the block, tempore non ſuo, out of time, or before their time.

Obſ. 3 The ſinnes of Nations, Cities, and People, do expoſe them to the Reproachings and Scornings of all ſorts, b…th farre off and near. Jeruſalem and her people were very wicked; p. 217therefore ſaith God, I have made thee a reproach unto the Heathen, and a mocking to all Countries, thoſe bee near, and thoſe bee far from thee ſhall mock thee, Lam. 2.15. All that paſs by clap their hands at thee, they hiſs and wag their head at the daughter of Jeruſalem, ſaying, is this the City that men call the perfection of beauty, the joy of the whole earth? All paſſengers of what Nation ſoever, when Jeruſalem ſuffered, and was made deſolate, clapped their hands, hiſſed, wagged their heads, gnaſhed their teeth, verſ. 16. which were geſtures of ſcorn and inſultation, and tip't their tongues with this bitter ſarcaſive, Is this the City that men call the perfection of beauty, the joy of the whole earth? See Jer. 18.15, 16. it was the Jews ſinning againſt God that made them a perpetual hiſſing, Lamen. 1.8. Jeruſalem hath grievouſly ſinned, therefore ſhee is removed, all that honoured her, deſpiſe her: Her ſinne transformed her honour into ſhame and deſpight. One of her ſinnes was, that the word of God was a reproach to her and hers, Jer. 6.10, therefore God made her and hers a reproach, a proverbe, a taunt, a curſe in all places, whither he ſhould drive them, Jer. 24.9. not only the Moabites and Ammonites mockt them, when they were leading away Captive, Nonne it is in domum patris veſtri, why do you weep? you are going to your fathers houſe; but alſo the Babylonians, Pſalm 137.3. Sing us one of the Songs of Sion; you ſay Zion is the joy of the whole earth, let us have a ſong of it, and ſee how joyfull it will make you here in Babylon.

Obſ. 4 Sin makes Cities and Citizens to have an ill name. Jeruſalems wickedneſſe made her infamous: Her iniquities were great and many, and they cauſed her to hear ill; formerly Jeruſalem had been renowned, Ezek. 16.14. for Beauty the preſence, Ordinances, and worſhip of God, Pſal. 76.1, 2, 3, 4. renowned for her faithfulneſſe, Iſa. 1.21. for her Holineſs, Pſal. 2.6. for her Juſtice and righteouſneſſe, Iſa. 1.21. but now through her Idolatry, Cruelty, prophaneneſſe, uncleanneſſe, ſhee had loſt her beauty, faithfulneſſe, holineſſe, and righteouſneſſe, ſhee was become infamous as any ſtrumpet, and Ezek. 24 6.9. hath this infamous motto twice written upon her gates, Woe to the bloudy City, woe to the bloudy City: p. 218and what were the Citizens, Rulers of Sodome and people of Gomorrah. Jeruſalem was Sodome, Gomorrah, and what a brand was this to that City? and the people were Sodomites, and Gomorrhaeans, and what an infamy was this unto them? How infamous was Jezabel, Jeroboam, and Judah for their wickedneſs? The Spirit of God reſembles wicked men to things that are vile and infamous, as the ſmoak of a Chimny, Hoſ. 13.3. which blacks and infects, to Sepulchers which are ſtinking and loathſome, Mat. 23.27. to deſpiſed broken Idols, Jer. 22.28. to dogs and Swine, 2 Pet. 2.22. to Adders and Serpents, Pſal. 58.4. to Dragons, Iſa. 51.9. yea, to the Dev…l, John. 6.70. if men would not have an ill name, bee likened unto vile things, let them not do ſuch things as will make infamous.

Obſ. 5 Sin brings ſad afflictions upon the Sonnes of men: Thou art much vexed: Jeruſalems ſinnes multiplyed her ſorrows: ſhee vexed the fatherleſſe and widow, verſ. 7. ſhee vexed the poor and needy, verſ. 29. and ſhee had much vexation for it. The Ammonites, Egyptians, Babylonians vexed her, yea, the Lord vexed her with famine, ſword, and peſtilence. In Deu. 28.20. it was told the Jews, that God would ſend upon them curſing, vexation, and rebuke, till hee had deſtroyed them, and why? becauſe of the wickedneſſe of their doings, becauſe they forſooke God, and Iſa. 63.10. They rebelled and vexed his holy Spirit, therefore hee was turned to bee their enemy, and fought againſt them: when God is an enemy, and fights againſt a People, they have nothing but vexation.

God makes every creature, every condition vexatious.

6 Behold the Princes of Iſrael, every one were in thee to their Power, &c.

The Hebrew ſtands thus, The Princes of Iſrael every one according to his arm, were in thee; an Arm, is put for power. Vatablus hath it, Quiſque pro virili. ſuo, every one of the Princes according to his power and place, did put forth himſelf to do unjuſt, and cruel things. The Princes who were ſet up above others, and impowred to have done juſtice impartially to all, they abuſed their power and places, to the defilling p. 219of Jeruſalem with Bloud. There was no equity amongſt them, tyranny prevailed.

7 In thee have they ſet light by Father and Mother.

The Law of God, and light of Nature, teaches men to honour their Parents, but Jeruſalem had thoſe in it, violated both theſe Laws: Children were come to ſuch an height of wickedneſſe, that they vilified their Parents, and reproached them: both their Natural and metophorical Parents. Sep. foreign, Iſ. 3.5. The Child ſhall he have himſelf proudly againſt the antient and the baſe againſt the honourable; This was now fulfilled in Jeruſalem, and that curſe pulled upon them, Deut. 27.16. Curſed be he that ſetteth light by his father, &c.

In thee have they dealt by oppreſſion with the ſtranger.

The word for Oppreſſion is from foreign which ſignifies to oppreſſe a man by force or fraud, and though the Law was, that they ſhould not vex or oppreſſe a ſtranger, Exod. 22.21. yet now was the wickedneſſe of Jeruſalem ſuch, that ſhe by fraud and force did oppreſſe the ſtranger.

By ſtranger is not meant, any one of other Nations that came to Jeruſalem, but him, qui adoptione Judaeus factus erat, who being adopted into the Jewiſh Nation, became a Proſſelyte, Vid. Rivet in Exod 22.21.Exod 22:21God took ſpecial care of ſuch, and ſo the Septuagint renders the word ſtrangers, that ſo more might bee incouraged to come into the worſhip of the true God; but they oppreſſed them, and ſo ſhut the door which God had opened.

In thee have they vexed the fatherleſs, and the widow.

Orphans and widows being deprived of thoſe ſhould bee their help and ſtrength, God himſelf hath declared for them, Pſal. 68.5. A father of the Fatherleſſe, and a judge of the widow, is God in his holy habitation, and therefore peremptorily p. 220forbids the affliction of any widow or fatherleſs childe, Exod. 22.22. and the ſenſe is not onelyonly that they ſhould not harme them, but that they ſhould protect them, plead their cauſes, and do them good, Iſa. 1, 17. judge the Fatherleſſe, plead for the widow, but they were ſo far from this, that they afflicted and vexed them; the word here for vexed, is Honu from janah, to offer violence, to prey upon, they offered violence to the widows and fatherleſſe, making a prey of them, which was a great vexation to their ſouls.

8 Thou haſt deſpiſed mine holy things.

The holy things were all thoſe things were conſecrated and dedicated to God, as the Prieſts, the Temple, the veſſels of it, the Sacrifices and Sacraments they had, yea, all the Ordinances of God, which they deſpiſed, the word foreign bazah is deſpiſing, ex faſtu quodam, out of pride and diſdain. So did the Jews of Old, ſo do many now through pride of heart, deſpiſe holy things. Religion was then vilified.

And haſt prophaned my Sabbaths.

Of prophaning or polluting the Sabbath, you heard, ch. 20.13.16. its the ſame word for polluted there, which you have for prophaned here. God had commanded them to remember his Sabbaths, to ſanctify them, and promiſed great bleſſings unto them upon the due ſanctification of them, Iſa. 58.13, 14. but Jeruſalem prophaned them, and made them common, or worſe than common daies.

9 In thee are men that carry tales to ſhed bloud.

The words for men that carry tales are foreign for which the Septuagint gives you, foreign, theives, robbers. Sym. and Theod. Ʋiri doloſi, deceitful men. Hyeronim. Ʋiri detractores, men that are backbiters. Viri fraudulenti, ſaith Lavat. cunning men. French, Homines rapporteurs, p. 221Rachil is one that narrowly obſerves anothers words, and perverts them to the prejudice of him whoſe they were; Eſt qui ſermones aliunde acceptos alio tran…fert. Curioſus perſcrurator & idem garrulus rimatur undique quod ſit ad occultum calumnium apeum. Aecol. D…latores verborum qui aliorum dicta, hinc petita alio deferunt, more mercatorum ut aliquod ex ea vectura lucrum reportent. Prad.the word is from foreign Rochel a merchant, and ſo is, alterius famae & honoris nundinator, One that by carrying tales, ſets to ſale the fame, liberty, or life of his Neighbour; it ſignifies alſo an Apothecary, who mingles, blends things together, and ſells them for his own advantage, ſo this carry-tale, mingles ſomething of his own, with what hee heard, and makes his advantage thereby. Mont. renders the words, Viri delationis, men of carriage, becauſe they ſeek out, pick up, or invent matter againſt another, and carry it to thoſe bee in place, which here made way for ſhedding of bloud. This kinde of men are very pernicious. Solomon tells you, that the words of Tale-bearers are as wounds, they go down into the innermoſt parts of the belly, Prov. 18.8. they make way for the wounding, and ſpilling the bloud of the innocent. There were wicked Princes and Magiſtrates at that time in Jeruſalem, glad to have occaſions againſt the innocent, and theſe murtherous tale-carriers, poſſeſs them with falſe-hoods to the prejudice of their lives.

In thee they eat upon the mountains.

They did eat their things offered to Idols, in honour to the Idols, otherwiſe it was not ſinful to eat upon the mountains. Of theſe words before, chap. 18.6.11.15.

In the midſt of thee they commit lewdneſs.

Of Committing lewdneſs, ſee ch. 16.43. Zimmah the Septuagint tranſl…te, foreign, unholy things, that is, villanous things, thou that ſhouldſt bee holy, doeſt faeda, filthy things, So Lavat. And hee ſaith Zimmah notes, meditatum facinus, a villenie done not ignorantly, or out of weakneſſe, but destinato animo, on purpoſe, therefore the tranſlation which either is, Vatabluſſe's, or which hee follows, hath it, Scelus meditatum, a plotted wickedneſs, ch. 11.1, 2. Jaazaniah and Pelatiah did deviſe miſchief, and ſuch deviſed miſchifes, are called here, Zimmahs, lewdneſſes, Jeruſalem had thoſe in her, who p. 222made it their practice, Mic. 2.1. woe to them that deviſe iniquity, and work evil upon their beds, in the night ſeaſon, when their thoughts and ſpirits were moſt retired, fitteſt, and ſtrongeſt for meditation, then they deviſed iniquity, how to root out the righteous, to take away the Prophets, to pervert the Law, to promote idolatry, &c. and theſe were lewdneſſes.

10 In thee have they diſcovered their fathers nakedneſs: in thee have they humbled her was ſet apart for pollution.

11 And one (or every one) hath committed Abomination with his neighbours wife, and another hath lewdly defiled his Daughter in law, &c.

In theſe two verſes are ſet out, the Inceſtuous adulterous and whoriſh doings of Jeruſalem. In her, ſonnes lay with their mothers, fathers with their Daughter in Laws, brothers with their ſiſters, and every one with his Neighbours wife, and being not ſatisfied with thoſe times were fit for imbracing, they humbled, they forced thoſe were ſet apart for pollution, all which things were forbidden in the Law, Levit. 18. and 20. ch. ſo filthy was Jeruſalem at this time, that they were as ſed horſes, every one neighing after his neighbours wife, Jer. 5.8.

12 In thee have they taken gifts to ſhed blood.

There be two ſorts of gifts, firſt, munera honoraria, ſuch as are beſtowed upon friends, and thoſe deſerve well of us, theſe are lawfull, and when given, teſtify eſteem and thankfulneſſe: and ſecondly, Munera corruptoria, ſuch as are given to retard, pervert, and corrupt justice, ſuch were the gifts here, and they were forbidden, Exod. 23.8. Deut. 16.19. This gift-taking, was too common in Jeruſalem, Iſa. 1.23. Every one loveth gifts, and followeth after rewards, but they judge not the fatherleſs, neither doth the cauſe of the widow come unto them: the Fatherleſſe and widows, had no gifts to give them, therefore their cauſes could not bee heard, they petitioned, p. 223but petitions without preſents would do no good; for they judged for reward, Mic. 3.11. and ſaid give, give, Hoſ. 4.18. if there were no gifts, there was no juſtice.

Thou haſt taken uſury and increaſe.

Of theſe words, and this ſin, was largely ſpoken in the 18. ch. 8. whither you are referred.

And thou haſt greedily gained of thy Neighbours by Extortion.

Montanus renders the word for greedily gained, Appetebas, fraudabas, Thou didſt covet or deceive thy Neighbours. The Hebrew is, foreign which ſignifies to wound, to cut in peices, and to exerciſe covetouſneſſe, Quae tanquam gladius hominem vulnerat, & ipſius ſanguinem exugit, it notes an inſatiable deſire, which carries a man out violenter agere contra proximum, to wreſt and wring from his Neighbour by any means, and ſo wounds him, ſqueezes, and cuts him in peeces. Forſterus turns the words thus, Ʋulneraſti ſodales tuos cum injuria, ſollicitum ſignificat hominis cupidi & avari studium rapiendi undequaque aliena; ut ingens compilet the ſaurum expleatque inſatiabilem pecuniae ſitim. Prad.

Obſ. 1 That great men the Princes and Potentates of the earth, lay out themſelves to Tyrannize over, and oppreſſe the People: Behold, The Princes of Iſrael, every one were in thee to their power to ſhed bloud: They all agreed in theſe two things, to oppreſs, and to oppreſs to the utmoſt. This doubtleſſe made Jerem. ſay ch. 3.5. of Jeruſalem, Behold, thou haſt ſaid and done evill things as thou couldeſt: Thy Princes which had arms and power, they have put forth the ſame, what they could to do wickedly, to oppreſs and ſhed bloud, what could they do more than take away the lives of men. This was the way great ones went of old, ſee Mic. 3.1, 2, 3. and Zeph. 3.3.

Obſ. 2 That forgetfulneſſe of God, is t…e cauſe of all the ſins in a City, or People. Jeruſalems ſinnes are here reckond u…, p. 224Cruelty, Idolatry, ſlighting of Parents, oppreſſion of ſtrangers, vexing of fatherleſſe and widows, deſpiſing of holy things, prophaning of Sabbaths, tale-carrying to ſhed bloud, eating upon the mountains, deviſing wickedneſs, inceſt, adultery, bribery, uſury, extortion, and whats the root of all theſe? thou haſt forgotten mee ſaith the Lord God; when men minde not what God commands, forbids, what he threatens, what hee approves, when they acknowledge not his eye, his power, his judgements, the account they muſt give to him, they fall into all manner of ſinnes, lewdneſſes, and tranſgreſſions; when men forget God, they do not, they cannot fear him, and where the fear of God is not, they will not ſtick to ſhed bloud, Gen. 20.11. or do any wickedneſs. In Pſal. 50.17, 18, 19, 20. many ſinnes of the Jews are recited, and what was the ground of thoſe ſinnes? they forgat God, verſ. 22. Conſider this, ye that forget God. See Pſalm 106.19,Sicut memoria dei excludit cuncta flagitia: ita dei oblivio convehit omnium vitiorum catervam. Hierom. 20. Jerem. 13.25. ch. 18.15. when men forget God, they forget his Law, which ſhould regulate their lives, and ſo they live without God, and without law, they follow the luſts of their own hearts, and lye expoſed to all evils.

13 Behold, therefore I have ſmitten my hand at thy diſhoneſt gain, which thou haſt made, and at thy bloud which hath been in the midſt of thee.

14 Can thine heart indure, or can thine hands be ſtrong in the daies that I ſhall deal with thee? I the Lord have ſpoken it, and will do it.

15 And I will ſcatter thee among the Heathen, and diſperſe thee in the Countries, and will conſume thy filthineſs out of thee.

16 And thou ſhalt take thine inheritance in thy ſelf, in the ſight of the Heathen, and thou ſhalt know that I am the Lord.

Having rehearſed Jeruſalems ſinnes; here the Lord comes to ſet down his diſlike of their waies, the judgements ſhould come upon them, and the end of thoſe judgements.

p. 2251 His diſlike, in the 13. verſ.

2 The Judgements, in the 14. and 1.5. v.

3 The End of them, in the 15. and 16.

13 Behold therefore I have ſmitten mine hand at thy diſhoneſt gain which thou haſt made.

Smiting of hands, is ſometime a ſigne of joy, as ch. 21.17. and ſometimes of grief and anger, as here: God was ſo provoked with the heinouſneſſe of their ſinnes, that hee ſmites his hands together, both to teſtify his indignation againſt them, and readineſs to take vengeance on them; when Parents ſmite their hands at the lewd doings of their children,Percurere manus hoc loco non eſt exhortari, ſed dolere. Mald. Iraſcent… figuram & habitum d…ſcribit oratio Prad. En ſigne de dueil. French. Pecuniam v… & malis artibus quaeſitam. its an argument of Anger, and grief, not of joy. God hath no hand, but its ſpoken after the manner of men.

The word for diſhoneſt gain, is bitzah from Batzah opened before. Montanus renders it, avaritiam, Covetouſneſs. Others, mony gotten by fraud and force, ſuch gain is diſhoneſt gain. The French is, avarice, that gain comes in by over-reaching, by forcing or ſinking of others; that is diſhoneſt gain, when we do not as we would be done unto.

And at thy bloud which hath been in the midſt of thee.

Here bee onelyonly two ſinnes mentioned of all that went before, but the other are intended alſo. God ſmit his hands againſt them, though Principally, againſt theſe. Jeruſalem had ſhed much innocent bloud, which cryed to God for vengeance, and cauſed him to ſmite his hands at her.

Obſ. Covetouſneſſe and Cruelty, are ſinnes, Notavit R David ex majorum traditione. …4. ſceleta eſſe numerata in hoc capite, & nulli eorum nili ſoli avaritiae tribui everſionem urbis. Prad.that do ſorely provoke God; hee ſmote his hands at their diſhoneſt gain, and bloudy doings; His ſpirit boiled up againſt them, and hee was comming to bee avenged on them. The Hebrews ſay, there bee twenty four ſinnes reckoned up in this Chapter, and that God threatens the deſtruction of the City, onelyonly for Covetouſneſſe. The Jews were a people greedy of gain, given to Covetouſneſſe, which makes men cruel, and oft bloudy, p. 226Prov. 1.19. thoſe are greedy of gain, they take away the life of the owners, they ſuck their bloud, Amos 8.4. they ſwallow up the needy. Mic. 3.2, 3. they pluck off their skins, break their bones, and eat their fleſh; and if covetous men bee not cruel and bloudy, yet they are abhorred of God for their Covetouſneſſe, Pſalm 10.3. the wicked bleſſe the Covetous whom the Lord abhorreth; the word for Covetous, and that here for diſhoneſt gain, are both of the ſame verbe, and differ very little. God abhorres the Covetous, and ſmites his hands at Covetouſneſs, and ſo hee doth at bloudineſs, Pſal. 5.6. He will abhor the bloudy and deceitful man; The Lord abhors them at the preſent, and hee will make it manifeſt that hee doth abhor them. God hath done it in the Goſpel, 1 Cor. 6.10. Rev. 22.8. there it appears, that neither the Covetous, nor the bloudy ſhall inherit the Kingdome of Heaven: let us learn of God to ſmite our hands againſt theſe ſins.

14 Can thine heart indure?

The Hebrew for indure is foreign which Montanus and Aecolampad. render ſtabit, will thy heart ſtand or conſiſt, when I ſhall deal with thee? The Septuagint is, foreign, if thine heart ſhall ſtand it out? but the interrogation is more emphatical. Can thine heart ſtand or indure? and carries the force of a negation. O Jeruſalem thou thinkeſt that when my judgements come, thou ſhalt bee able to ſtand under them, but bee thine heart never ſo ſtout or ſtrong, my judgements will be too heavy for thee to bear them; when they come thine heart will fail thee,foreign. Hom. Illiad. fail thee of counſel, that thou ſhalt not know what to do, and fail thee of ſtrength that thou ſhalt not bee able to do what thou knoweſt, thine heart will bee in thine heels, thou wilt bee more forward to flie than to conſult, or ſtand it out upon conſultation.

Can thine hands bee ſtrong?

Thou thinkeſt to do ſome great matters if Nebuchadnezzar draw neer to thy gates, thou wilt call upon thy ſtrong men to appear and make reſiſtance, but their hands will bee p. 227feeble, and unſerviceable, not fit to handle or uſe weapons of war. Jeruſalem, thou art deluded, conſider with thy ſelf, can thine hands bee ſtrong when I have ſmitten mine hands againſt thee? canſt thou withſtand me, or bear my judgements, when I ſhall thunder and throw them upon thee with a ſtrong hand? what ever phanſies poſſeſſe thine head, thou art not able to do it.

In the daies that I ſhall deal with thee.

In the daies that men have dealt with thee, thy Counſell and power have prevailed, but what wilt thou do? In the daies that I ſhall deal with thee, I that am wonderful in Counſel, excellent in working, Iſa. 28, 29. I that work and none can hinder, ch. 43.13. I that am terrible to the Kings of the earth, Pſal. 76.12. I that plead with fire and ſword in my hand, Iſa. 66.16. I that make mountains flow, and nations to tremble at my preſence, Iſa. 64.1, 2. I that make fruitful pl…ces wilderneſſes, and break down Cities, Jer. 4.26. what wilt thou do then? Thoſe daies are comming upon thee, and they will be the ſaddeſt daies thou ever metteſt with.

I the Lord have ſpoken it, and will do it.

Thou maieſt hope it ſhall not bee, that I will deal ſeverely with thee, in whom I have delighted, and upon whom I have beſtowed ſo many mercies; but know, I have reſolved, ſpoken it, and will do it; I am not man, to repent of what I ſpeak or do.

Obſ. 1 Sinful Cities and creatures, are apt to confide in one thing, or other, in their wiſdome, ſtrength, power, r…c…es, friends; Jeruſalem thought, ſhee had wherewith to ke…p ff all j…gements, or ſufficient to inable her to wraſtle with th m …f they came; Can thine heart indure? can thine h…nds bee ſtro…g? Jeruſalem thought ſo, had confidence that way, elſe the Lord would not have put theſe queſtions to her, Ezek …6.15. Thou didſt truſt in thy beauty, in thy wealth, in …hy …als, in thy Souldiers, in thy Counſellors, in thy Temple, in thy mountaines which were thy beauty. In Jeremies dai…s its evident, that the wiſe, the rich, and ſtrong men of Jeruſalem p. 228did too much confide, and glory in their wiſdome, their riches, and ſtrength, ch. 9.23. Zephany ſaith of Jeruſalem, that ſhee truſted not in the Lord, ch. 3.2. her confidence was in falſehood, Jer. 13.25. that was in things proved falſe and deceitful, one of this kind was the Egyptian ſtrength, Iſa. 30.2. Ezek. 17.17. not onelyonly did Jeruſalem confide in falſehoods, but Babylon alſo, Iſa. 47.10. and Rabbah, Jer. 49.4. ſhe once truſted in her wickedneſſe, ſaying, none ſeeth mee? The other in her treaſures, ſaying, who ſhall come unto me? Its not good to lean to our own wiſdome, to reſt upon our owne ſtrength, or ſtrength of others; who ever makes fleſh within, or fleſh without his arme, lies under a curſe, Jer. 17.5. but he truſts in the Lord, and in him only he hath the bleſſing, ver. 7.

Obſ. 2 God hath his times to reckon with ſinners, to make them ſmart for their evil doings. In the daies that I ſhall deal with thee. God had his day to deal with Egypt, Ezek. 30.9. as in the day of Egypt, hee met with Egyptians in the red ſea; hee had his day to deal with Midianites, Iſa. 9.4. as in the day of Midian, when God ſmote them by the ſword of Gideon, Judg. 7. that was the day God dealt with them; men have their daies, to ſin, and God hath his daies to ſmite. Ahab had his day to do wickedly, and God had his Day to deal with him, 1 King 22 34, 35. Ahaz had his time to tranſgreſs, and God had his time to diſtreſſe him for his tranſgreſſions, 2 Chro, 28.19, 20. Ephraim had his Daies of ſinning, and God had his Day of rebuke to lay Ephraim deſolate, Hoſ. 5.9. the Jews had their Day to make a Calf, and God had his day to cut off three thouſand of them, Exod. 32.28. men ſinne and think to hear no more of their ſinnes, but God remembers them, and hath his days to viſit for them. He hath a day for every one is proud and lifted up, Iſa. 2.12. hee hath a day for thoſe decree unrighteous decrees, that write grievouſneſſe, that wrong widows and fatherleſs ones, Iſa. 10.1, 2, 3. hee hath his Day to deal with them, and ſo to deal with them, that they ſhall not know what to do: what will yee do in the day of viſitation? to whom will yee flie for help? and where will yee leave your glory? Men will bee thinking what to do; whether to flie, how to diſpoſe of themſelves, and what they have, but the day of the Lord will bee darkneſs and p. 229diſtreſs unto them. Whoever takes a time to ſinne againſt God, muſt expect a time wherein God will deal with him for ſo ſinning, Rom. 2.6.9. God will render to every man according to his deeds, he hath his Day, to render tribulation and anguiſh upon every ſoul of man that doth evil, he hath his Day wherein hee will judge the ſecrets of men, ver. 16. would you ſee good Daies, eſchew evil, and do good; ſeek peace and enſue it, 1 Pet. 2.10, 11.

Note 3 Gods judgements diſcover the vanity and rottenneſſe of humane confidences. Can thine heart indure? Can thine hands bee ſtrong? in the daies that I ſhall deal with thee: When I ſhall bring the ſword, plague, and Famine, no, thy heart will faint, thy hands will bee feeble. If at the tydings of judgements their heart melted, their hands were feeble, every ſpirit faint, and all knees weak as water, as it is ch. 21.7. what were they at the preſence, ſight, and ſenſe of thoſe judgements? they were like men without hearts and ſpirits, without hands and legs; Gods judgements are fires which conſume mens confidences, and make them ſee their own weakneſs; men think they ſhall ſtand in the evil day: But if they cannot ſtand againſt the frownes and fury of the Creature, how will they ſtand before the dreadful Creator? if Foot-men, horſe-men, the ſwellings of Jordan, Jer. 12.4. weary, ſink men, what will the Lord of Hoſts do? if they cannot bear the leſſer judgements, how will they bear the greater? If Bryers and thornes conceit themſelves to be Oaks and Cedars, can they indure the fire? Iſa. 27.4. they will be burnt to aſhes: what they ſaid of Jehu, 2 Kin. 10.4. Two Kings were not able to ſtand before him, how then ſhall we stand? He is comming with the ſword. May wicked Cities more fully ſay of God, the old world could not ſtand before him, Sodome and Gomorrah could not ſtand before him, how then ſhall wee ſtand? Egypt had men like fatted bullocks, but when the Northren ſtorme came upon them, they turned back, they fled away together, they did not ſtand, becauſe the day of their calamity was come upon them, and th… time of their viſitation, Jer. 46.21. you may ſee what ſtrong mighty, and couragious men will do, when God deals with them, Joel 2.14 15, 16. their hearts could not indure, their hands, their feet were not ſtrong, to act or ſtand, p. 230Let us not ſinne, provoke the Lord by our vain confidences, for he is ſtronger than man.

Obſ. 4 That the word of the Lord ſhall take place whatever mens thoughts are: they Thought Nebuchadnezzar would not come, or if he did, that they and the Egyptians ſhould be able to deal with them, and prevent thoſe evils were threatned by the Prophets; but I the Lord have ſpoken it, and will do it. Where hee hath a mouth to ſpeak, hee hath a hand to do. Its not any power can hinder, I will work and who ſhall let it? Iſa. 43.13. not Devils, or Men can do it, neither will the Lord revoke what hee hath ſaid, and ſo prevent judgements intended, Iſa. 31.2. hee is wiſe, and will bring evil, and will not call back his words: Men often ſpeak, threaten, and then after eat their words, call back their threatnings, ſaying, they were uttered in paſſion, inconſiderately, and ſo ſhew their folly; But God when he ſpeakes, its in wiſdome, his words ſhall ſtand, and not bee removed, or cald back, Amos 6.11. Hence is it that Jer. 44 28. the Lord ſaith, They ſhall know whoſe word ſhall ſtand, mine or theirs: They ſhall ſee in a little time, that their words are vanity, fooliſh, and come to nothing; and that my words are the words of wiſdome, weighty, and ſtable, Zeph. 1.6. Did not my words, and my ſtatutes take hold of your fathers? what God ſaid was accompliſhed, and they could not but acknowledge it. Like as the Lord of hoſts thought to do unto us, ſo hath he dealt with us.

15 And I will ſcatter thee among the Heathen, and diſperſe thee in the Countries.

Of their ſcattering and diſperſing hath formerly been ſpoken. It was a great comfort to them to have their ſolemn meetings at Jeruſalem, and in the Temple, and as great an affliction to bee deprived of them, and ſcattered as duſt and chaffe among the Heathens, whoſe language they underſtood not, and whoſe religion was abomination to the God of Iſrael.

p. 231And will conſume thy filthineſs out of thee.

The Hebrew is, I will make thy filthineſs to fail out of thee; ſo Montanus, I will make an end of thy filthineſs; thou art now ſo defiled with Idols, bloud, and other abominations, that thou art as an heap and bundle of filthineſs, even the filthy City, but I will throw thee into the furnace of affliction, and cauſe thy filthineſſe to depart from thee.

By filthineſſe wee may underſtand filthy ones, Purgabo expiab…que ſupplicii… ſcelera tua. Mal.the abſtract being put for the concrete. Jeruſalem had many filthy perſons in it, and God would by his judgements conſume them.

Obſ. The Lord by his judgements doth purge out of Cities and Nations the wicked, and makes them and their wickedneſſe to ceaſe. I will conſume thy filthineſs out of thee; that is, thy filthy ones with their filthineſs. God brought the ſword, famine, Peſtilence upon Jeruſalem, and by theſe did cut off and conſume the filthy ones there. See Ezek. 5.12. Jer. 14.15. ch. 16 4. Ezek. 13.14. God by his judgements deſtroyed Jeruſalem, and ſo cauſed her filthineſs to bee at an end, Ezek. 16.40, 41. They ſh…ll ſtone thee with ſtones, thruſt thee through with ſwords, burn thine houſes with fire, and execute judgements upon thee in the ſight of many women, and I wil cauſe thee to ceaſe from playing the Harlot. The ſame judgements you have, Ezek. 23.47. and by them he would cauſe lewdneſſe to ceaſe out of the Land, verſ. 48. By his judgements the Lord conſumes the filthy out of the City and land, and filthineſs out of the Saints.

16 And thou ſhalt take thine inheritance in thy ſelf.

Hebr. is thus, Venichalte bach, & haereditabis in te, thou ſhalt inherit in thy ſelf: Thou ſhalt be thine own inheritance. Heretofore thou waſt mine inheritance, but it ſhall bee ſo no longer. I will caſt thee off, being ſo filthy as thou art, and thou ſhalt have no inheritance in mee, but in thy ſelf.

Some making the word to bee from foreign to wound, foreign eſt poſſidere haeredi…a… re,to prophane, do render it in the firſt perſon, thus; vulnerabo te, I p. 232will wound thee. So Symmachus, Contaminabo te, I will defile thee, and prophane thee. So Theodition. The Septuagint, is, foreign, I will poſſeſſe in thee, that is, I will have a people for my poſſeſſion among you, when you are ſcattered abroad among the Heathens. Its true, God had a people among them when they were in Babylon; but the Hebrew is not in the firſt perſon. Piſcator hath it thus, Pr…fana efficieris in te, Thou ſhalt bee made prophane in thy ſelf; thou ſhalt bee caſt off by mee into baniſhment and bee no other in mine account, than a common and prophane people, I will account of thee ſo, and deal accordingly with thee, ſo the words are to bee underſtood, Iſa. 43.28. ch. 47.6. where the Lord is ſaid to prophane the Princes, and pollute his inheritance.

This ſenſe may well ſtand with the firſt, for if God made them a prophane, and common people, they had no inheritance in him, but their inheritance was in themſelves.

In the ſight of the Heathen.

Heathens ſhall ſee that thou art a people caſt off of thy God for thy wickedneſſe, and expoſed to reproach, curſing, and as great miſeries as ever any people were.

Obſ. 1 That the wickedneſſe of Gods people doth diſ-intereſt them in God; it makes God diſ-own them, and leave them to themſelves. They might think and ſay, they were ſtill the people, the inheritance of God, that they had intereſt in him, but thou ſhalt take thine inheritance in thy ſelf, I diſclaim thee, I caſt thee off as prophane, and look upon thee no otherwiſe than I do upon Heathens. In the margent of the French Bible you have theſe words, je ne ſeray plus ton heritage, I will bee no longer thine heritage. It was the wickedneſſe of the ten Tribes which made the Lord to ſay, Lo-ammi, yee are not my people, and I will not bee your God, Hoſ. 1.9. In which Prophet you may read largely of their ſinnes, the 8. chap. ver. 3. tells you, that Iſrael had caſt off the thing that was good, viz. the worſhip of God, and verſ. 5. thy calfe O Samaria hath caſt thee off: that is, thy falſe worſhip hath made mee to caſt thee off, to declare thee to bee none of my City, and thy p. 233people to bee none of mine. In the twelfth of Jeremy, you have that beares witneſs fully to this obſervation, verſ. 7, 8, 9. I have forſaken mine houſe, I have left mine heritage, I have given the dearly beloved of my ſoul into the hand of her enemies, mine heritage is to mee as a Lyon in the Forreſt: it cryeth out againſt mee, therefore have I hated it. Mine heritage unto mee is as a speckled bird: the birds round about are againſt her, come ye, aſſemble all the beaſts of the field, come to devoure. The meaning of theſe words is this, that the Jews were once very dear to God, even as dear as any wife can be to an Husband, but becauſe like Lyons they carried it ſtoutly againſt God and cryed out againſt him, & his Prophets, therfore he forſook them, hated them, and gave them into the hands of the Babylonians, and becauſe Jeruſalem was as a speckled bird in the eye of God through her variety of Gods, Altars, Superſtitions and Idolatres, therefore God cauſed the Birds of all the Nations to hoot at, and hate her, even as Birds do a ſpeckled Bird, inviting them, and all the Beaſts of the field to come and devoure her: and why all this? They dealt treacherouſly, ver. 1. they were Hypocritical, verſ. 2. they were wicked, ver. 4. The Jews had been a people pretious in the ſight of God, and honourable, Iſa, 43.4. Jeruſalem his habitation, and the people of it his inheritance and his glory, whom hee protected, Iſa 4.5. yet by their ſinnes they provoked God, ſo as that he gave his ſtrength into Captivity, and his glory into the enemies hands, Pſal. 78.61.

Obſ. 2 That Gods judgements bring People to the knowledge of God. It riſes from the former verſ. and this laid together, God would ſcatter them, conſume them, caſt them off, leave them to themſelves, and they ſhould know that hee was the Lord, Pſalm 9.16. The Lord is known by executing Judgements. His power, his juſtice, and ſoveraignty are known thereby, and ſo men are made to fear, and ſtand in awe of him. When God is ſilent, and ſpeaks not by his judgements, men think hee is like themſelves, Pſal. 50.21. and are imboldened to ſin, Eccl. 8.11. but when God thunders by his judgements, they have other apprehenſions of him, 1 Sam. 6.19, 20.

p. 234Verſ. 17 And the word of the Lord came unto me, ſaying,

18 Sonne of ma…, the houſe of Iſrael is to mee become droſs all they are braſſe and Tin, and Iron, and Lead in the midſt of the turnace… they are even the droſſe of ſilver.

19 Therefore thus ſaith the Lord God, becauſe yee are all become droſſe, behold, therefore I will gather you into the midſt of Jeruſalem.

20 As they gather ſilver, and Braſſe, and Iron, and Lead, and Tin into the midſt of the furnace, to blow the fire upon it to melt it: ſo will I gather you in mine anger, and my fury, and I will leave you there, and melt you.

21 Yea, I will gather you, and blow upon you in the fire of my wrath, and ye ſhall be melted in the midſt thereof.

22 As Silver is melted in the midſt of the furnace, ſo ſhall yee be melted in the midſt thereof, and yee ſhall know that I the Lord have poured out my fury upon you.

In theſe words is the Lords ſecond meſſage to Ezekiel, wherin is ſet forth.

Firſt, The Degenerate eſtate of the Jews, under the ſimilitude of droſs, verſ. 18.

2 Gods judicial peoceeding with them being droſs, verſ. 19, 20, 21, 22.

1 Hee would gather them together.

2 Blow upon them.

3 Melt them.

3 The End of his ſo dealing with them, verſ. 22.

Verſ. 17 And the word of the Lord came unto me, ſaying.

Theſe words we have had oft, and in the 1. v. of this chapter, God being upon bringing judgements upon his People, gives them notice thereof by his Prophets. Hee ſpeakes before hee ſtrikes.

p. 23518 The houſe of Iſrael is to me become droſs.

The houſe of Iſrael, viz. the Jewes had been of high account with God, they were once his choſen People above all others; Deut. 7.6. they were once a Kingdome of Prieſts, and an holy Nation, Exod. 19.6. they were once ſo honourable and pretious, that God gave and deſtroyed other Nations for their ſakes, Iſa. 43.4. they were once his portion; his inheritance, Deut. 32.9. Iſa. 19.25. they were once his vineyard, and pleaſant plant, Iſa. 5.7. they were once a people near unto him, Pſal. 148.14. the dearly beloved of his ſoul, Jer. 12.7. his peculiar people, Exod. 19.5. but now they were become droſs, they had degenerated from their former faithfulneſſe, juſtice, honeſty, ſincerity, and purity.Quicquid de a ge…to …iove met…llo dum igne e… quitur, expu…gatur.

The word for droſſe is foreign ſig, which is, whatſoever the fire ſeparates from any mettal. Kirk. ſaith its, Sordes quae de mettallis igni retrocedit quam ſcoriam appellamus. Mettals have ſome thing of an heterogeneall nature to themſelves, which being ſeparated by fire or any other way, is that wee call droſſe. The houſe of Iſrael here is not ſaid to bee droſſy, but to bee droſs, its fit therefore to ſee wherein the reſemblance lies between them.

1 The Droſſe Obſcures the luſtre and glory of the mettal, yea, Covers it up, ſo that it appears not; ruſt and filth compaſs, and hide the gold, ſo that neither the nature or luſtre of it can bee ſeen. So the houſe of Iſrael was ſuch at this time, that no gold, no ſilver appeared, Jer. 5.1. Run ye to and fro through the ſtreets of Jeruſalem, ſee now and know, and ſeek in the broad places thereof if hee can find a man, if there bee any that executeth judgement, that ſeeketh the truth, J…r. 9.…. They bee all adulterers, an aſſembly of treacherous men, Ier. 8.10Jer 8:10Zeph. 3.7. they roſe early, and corrupted all their doings, Jer. 6.28. they are all greivous revolters, walking with ſlanders, they are braſs, and iron, they are all corrupters. There was no pure mettal appeared amongſt them, eſpecially gold or ſilver. If there were ſome righteous juſt, holy, faithful ones amongſt them, they lay hid under the droſs.

2 Droſs is a deceiving thing, its like mettal, but is not p. 236mettal, the droſs of ſilver is like it, and ſo the droſs of Gold is like it, but the droſs is neither ſilver nor gold, ſo The houſe of Iſrael was deceitful, hypocritical, like Saints, but not Saints, ſee Iſa. 10.6. ch. 58.2. cha 9.17. every one is an Hypocrite, and an evil doer, & every mouth ſpeaketh folly; they profeſſed themſelves to be the people of God, yet were not ſuch as they ſeemed to be, Jer. 7.2, 4, 9, 10. they were like potſheards, covered with ſilver droſs, Pro. 26.23.

3 Droſs is not bettered by the fire, put it into the fire time after time, it abides ſo ſtill, God had oft put the Jews into the furnace of affliction, and heat the furnace ſometimes very hot, but they were the ſame ſtill. They had been in the Egyptian fire, 2 King 23.33. in the Syrian and Chaldean fire, chap 24.2. and other fires, but none of them did them any good, Jer. 5.3. Thou haſt ſtricken them, but they have not greived, thou haſt conſumed them, but they have refuſed to receive correction, and not onelyonly did the Prophet complain thus, but the Lord himſelf, chap. 2.30. In vain have I ſmitten their children, they received no correction, they were nothing the better for all Gods blows and fires, droſs they were, and droſs they continued.

4 Droſs is a worthleſſe thing, its of no value, baſe, vile, contemptible, ſuch was The houſe of Iſrael, and chief in it, Jer. 24.8. Zedekiah the King, his Princes, and the reſt of Jeruſalem, were as evill figgs which could not bee eaten; the Kingdome was baſe, Ezek. 17.14. the City an Harlot, ch. 16.35. ſhe changed the judgements of God into wickedneſſe more than the Nations, chap. 5.6. and was more vile than Sodom and Samaria, chap. 16.47.

5 Its uſeleſſe, and to be rejected. The Jews now were ſo corrupted, ſo wicked, ſo unprofitable, that the Lord was caſting them off, and out, Jer. 6.30. Reprobate ſilver ſhall men call them, becauſe the Lord hath rejected them. As the wood of the vine when fruitleſs is not fit for any thing but the fire, Ezek. 15. ſo the droſs of ſilver is not fit for any thing but rejection. The houſe of Iſrael being become droſs, the Lord ſaith, Jer. 7.15. I will caſt you out of my ſight, as I have caſt out all your brethren, even the whole Seed of Ephraim: the ten Tribes they proved droſs, and the Lord caſt them away, p. 237and now hee would caſt Judah and Benjamin out of his ſight, and when he did it, they were the off-ſcouring, and refuſe in the midſt of Heathens, Lam. 3.45.

6 Droſs is an offenſive thing, ruſt eats into the mettal, indangers that, and makes the Gold-ſmith to kindle the fire, to ſeparate it from the Gold and Silver: So wicked men are offenſive to God and good men, and cauſe the Lord to bring his fiery judgements to ſeparate between the pretious and the vile. The wickedneſſe of the Houſe of Iſrael cauſed God to bring the ſword, Famine, Plague, Captivity, and by theſe to purge out and conſume the filthineſs of Ieruſalem.

All they are braſs, and Tin, and Iron, and Lead.

Before hee had ſaid they were Droſs, how doth hee now call them, Braſſe, Iron, Tin, Lead? Theſe are good mettals. True, in themſelves they are ſo, but compare them with Silver or Gold, they are but as Droſs, baſe mettals, ſo Tin is reckoned in Scripture account, Iſa. 1.25. ſo braſſe, iron and lead are reputed, Jer. 6.28, 29. when pure Religion, Judgement, and Righteouſneſſe were in the houſe and City of Iſrael, then ſhee was Silver, Pretious, and good mettal, but falling to Idolatry, Oppreſſion, and Prophaneneſſe, her ſilver became Droſſe, and her children became Braſſe, that is, impudent and hard-hearted, Ezek. 3.7. Tinne, that is, hypocritical, being all in ſhew nothing in ſubſtance, Eze. 33.31. iron, that is, Cruel, Bloudy, inflexible, ſo were the great ones, men in place, Ezek. 34.24. Zeph. 3.3, 4. Jer. 5.5. Lead, that is, ſottiſh and stupid, Jer. 4.22. ch. 8.9. they have re…ected the word of the Lord, and what wiſdome is in them? That which ſhould have inlightened them, and made them wiſe, that they rejected, and ſo were fooliſh and ſottiſh.

In the midſt of the furnace.

In the eleventh Chapter, 3. and 7. verſes, the City is called a Cauldron, and the People the fleſh to bee boiled in it, and here its called the Furnace, and the People the Braſſe, tin, iron, lead to bee melted in it. God would make Jeruſalem p. 238a furnace of affliction, and caſt the droſſe, and baſe mettal into it. The Jews had ſo degenerated from the golden and ſilvery purity of their Fathers, that they had no pretiouſneſſe in them, nothing left but Droſſe, or that which was baſe as droſs.

They are even the Droſſe of ſilver.

Their Fathers were Tin beleevers, ſincere worſhippers, juſt dealers; Covenant keepers, and ſo were like unto ſilver, pretious, pure, white, deſirable; but theſe their children were droſſe, even the droſſe of Silver, faithleſſe, hypocritical, unjuſt, perjured. The Nations were droſſe, but not the droſſe of ſilver, they were never of higher account, than braſſe, tin, iron, lead, only the Jews were accounted ſilver, and now they were become the droſſe of ſilver, worſe than the nations, 2 Kin. 21.9.

19 I will gather you into the midſt of Jeruſalem.

20 As they gather ſilver and braſſe, and iron, and lead, and tin, into the midſt of the furnace.

The Hebrew is, I will gather you with the gathering of ſilver, that is, with ſuch a gathering, that like as the founder, ſilver or Gold-ſmith, when hee would prove the mettals digged out of the Mines, what they are, and ſeparate the dregs and droſſe from them, hee gathers them together, and puts them into the furnace: So would the Lord do by the Jews, hee would gather them from all parts of Judea into Jeruſalem, which was the furnace; when God brought Nebuchadnezzar with his Army to beſiedge it.

To blow the fire upon it, and to melt it,

When the mettals are in the Furnace, then the founder cauſes the fire to be blown, the heat to bee heightened, till the mettalls be melted, that ſo the ſcum and droſs being taken away, they may bee malleable and uſeful.

p. 239So will I gather you in mine anger, and in my fury and I will leave you there, and melt you.

The Lord finding his people to bee droſſe, or mingled with baſe mettals, hee was greatly provoked, and ſo in his anger, and fury, gathered them into the furnace, and there left them to be melted.

The fire God uſed in the melting of them was Famine, Plague, and Sword, which melted many of them, and then the burning coales ſcattered over the City, Ezek. 10.2. which melted the furnace, and them that were left in it.

21 I will gather you, and blow upon you in the fire of my wrath.

The word for blow upon you is, foreign Naphachti, the ſame with that in the 20. verſ. that like as the founder blows, and gives not over blowing till the mettals are melted, and the dregs ſeparated, ſo the Lord he would blow upon them, that is, exerciſe them with ſevere Judgements one after another, till they ſhould bee melted and conſumed; and the vile ſeparated from the pretious. This Expreſſion of blowing upon them in the fire of his wrath, is the ſame with that in the former chap. verſ. 31. I will blow againſt thee in the fire of my wrath; when God blows againſt any, hee blows upon them, and the breath of his noſtrils burns as fire.

22 As ſilver is melted in the midſt of the furnace, ſo ſhall ye be melted in the midſt thereof.

Their melting is oft ſpoken of, in the 20, 21. and here God was ſerious in the buſineſs, and reſolved upon it, nothing ſhould now prevent it, not the interceſſion of Moſes, and Samuel, Jer. 51.1.

p. 240And ye ſhall know that I the Lord have poured out my fury upon you.

Though the greateſt part were conſumed by thoſe ſad and ſevere judgements God brought upon them, yet ſome eſcaped, ſome were carried into Babylon, another furnace, to melt out their remaining droſs, and they were made to know, and acknowledge, that the Lord had poured out his fury upon them.

Of pouring out fury, or fury poured out. See chap. 20.33.

Obſ. 1 That Churches or States may degenerate from their pretiouſneſſe and purity, into vileneſſe and prophaneneſs. The houſe of Iſrael is become droſſe, even the droſſe of ſilver, it was ſo degerated, that it went beyond others in wickedneſſe; which made Iſaiah to wonder, chap. 1.21, 22, 23. How is the faithful City become an Harlot? Quam magna ea facta meretrix. Muſcul.not ſimply an Harlot, but a great and notorious Harlot; it was full of judgement, and righteouſneſſe lodged in it, but inſtead of theſe, now there was oppreſſion and murder. Thy ſilver is become droſſe, thy wine is mixed with water, thy money is counterfeit, and thy wine corrupt, or thus, whatever was pure in thee, is now corrupted, the Law is corrupted with falſe Expoſitions, the worſhip is corrupted with Idols, and humane traditions, juſtice is corrupted with bribery, and bloudy oppreſſions; chaſtity and ſobriety are corrupted with lewd and unclean practiſes. Jeruſalem had loſt her excellency, and was become loathſome, as a filthy Harlot, doing the work of an imperious whoriſh woman, Ezek. 16.30. Jer. 7.9, 10, 11. She juſtified her ſelf in her ſinful and ſhameful practiſes, and made the houſe of God a den of theeves. Rome was once a golden City for her faith and holineſſe, Rom. 1.8. chap. 16.19. but now is ſo corrupt in Doctrin, Worſhip, and Manners, that ſhee is become the Mother of Harlots, and Abominations, Rev. 17.5. The ſeven Churches were once Golden Candleſticks, but through their Corruptions and weakneſſes, they ſoon degenerated into droſs.

Obſ. 2 That Men profeſſing godlineſs, and living ungodlily, whatever others thoughts are of them, or whatever they think of p. 241themſelves, they are not acceptable to God, nor fit materials of a Church, the houſe of Iſrael is to me become droſſe, they profeſs my name, and ſo judge themſelves good ſilver, pretious in my ſight, and others accord with them therein, but they live wickedly, and to mee they are no better than droſſe, than braſſe, tin, iron, and lead, too baſe materials to make a Temple for mee to dwell in, or a Candleſtick for mee to ſet a Prophetical light in. Such perſons, whatever profeſſion they make, whatever parts or priviledges they have, they are no ſilver, but the droſſe, the excrements of ſilver, which defile, diſgrace the name, the Church, the Ordinances of God, and muſt bee ſeparated from the gold and ſilver, 2 Cor. 6.17. as the Prophet ſaith, what is the chaffe to the wheat, Jer. 23.28. ſo what is the droſſe to the ſilver? Its fitter for the dung-hill than the Temple. Many that appear ſilver unto men, will bee found droſſe unto God. The beſt have ſome droſſe in them, they are droſſy, but not droſſe. Hypocrites and wicked ones are droſſe, onelyonly Hypocrites are the droſſe of ſilver.

Obſ. 3 The greateſt part of profeſſors, when they come to the tryal, will bee found corrupt and naught: All they are braſſe, and tin, and iron, and lead, in the midſt of the furnace: When they came to bee tryed, what mettal they were of, they proved all to bee baſe mettal and droſſe. The furnace diſcovered them. The Prophets told them what they were, Jer. 6.13. chap. 8.10. chap. 9.2, 3, 4. viz. Covetous, falſe dealers, treacherous, Lyers, Slanderers, Deceivers, &c. Iſa. 1.4. a ſinful Nation, a people laden with iniquity, a ſeed of evil doers, corrupters, &c. But they beleeved not the Prophets, telling them what they were, and what judgements would come upon them, for their ſinnes: but notwithſtanding all their wickedneſſe, they cryed, the Temple, the Temple, the Temple, Jerem. 7 4. they worſhipped God, and called themſelves Citizens of the holy City, Iſa. 48.1, 2. They leaned upon the Lord, and ſaid, is not the Lord among us? Doth not hee own us for his people? are not wee his portion, and hee our God? none evil can come upon us. Thus they flatt…red themſelves, that they were good mettal, and pretious; but when the Lord gathered them into the furnace; hee found them droſs; they were no better in the account of God than Sodomites and Gomorrhaeans, p. 242Iſa. 1.10. Jer. 23.14. the City, and all the Inhabitants of it were a provocation unto him, Jer. 32.31, 32. and hee was deſtruction unto it and them. In the City was found much droſs, but little ſilver, much braſs, tin, iron, lead, but little gold! Since the Lord hath put us into the furnace of affliction, have not many been diſcovered to bee droſs, who appeared ſilver before? Are all thoſe pure mettal which make profeſſion now? Moſt will bee found brazen, tinny, ironny, and leaden; the number of ſincere and ſilver-like Chriſtians will bee few: What Paul ſaid to the Corinthians, 2 Epiſtle chap. 12. verſ. 20. that may the Lord ſay to this City, and profeſſors every where: I fear, leaſt when I come, I ſhall not find you ſuch as I would, and that I ſhall be found unto you ſuch as you would not. Look to it, that you bee ſincere.

Obſ. 4 In the degeneracy of a people, ſome do degenerate more than others, into a worſe condition than the reſt: Here ſome were braſs, ſome tin, ſome iron, ſome lead, and ſome the droſs of ſilver. The houſe of Iſrael was degenerated into baſe mettals, which were one worſe than another, yea into droſſe, yea droſs (for ſo the word is in Hebrew) of ſilver. Some were impudent, ſome Hypocritical, ſome murderers, ſome brutiſh, ſome Idolatrous, ſome Atheiſtical, ſome unclean, and prophane: See Ezek. 8.10, 11, 12, 13, 14, 15, 16. Some did great, and others greater abominations; Some did evil with both hands, and that earneſtly, Mic. 7.3. the beſt of them were bryars and thornes, verſ. 4. and the reſt were Scorpions, Ezek. 2.6. and the iniquity of the houſe of Iſrael was exceeding great, chap. 9.9. when once people do degenerate from their honeſty, their principles, their profeſſion, ſome go further than others, Jer. 7.26. they did worſe than their fathers, chap. 9.3. they proceed from evil to evil, they ſtaid not till they became droſs, yet one was worſe droſs than another. In our daies hath been great degenerating, and ſome are degenerated into braſſe, ſome into tin, ſome into iron, ſome into lead, ſome into the droſſe of ſilver.

Obſ. 5 Thoſe do degenerate from God and his waies, from principles of honeſty and equity, bee it more or leſſe, that they do degenerate from them, they ſhall meet with fury and fire from the Lord. Becauſe yee are all become droſs, I will gather you in p. 243mine anger, in my fury, into the midſt of the furnace, and blow upon you in the fire of my wrath, to melt you, to conſume you: When the Church of Epheſus decayed in her firſt love; that of Pergamos, turned aſide to doctrines of Balaam, and the Nicolaitans; that of Thyatira to the teachings and ſeductions of Jezabel; when Sardis abated in her zeal, and Laodicea became lukewarm, the Lord threatned them ſeverely; and at laſt brake the Candleſticks, and put out the lights, Rev. 2. and ch. 3. be they States, Churches, Families, or perſons that degenerate, God hath no pleaſure in them, Heb. 10.38. but will caſt them into great tribulation, Rev. 2.22. and bee unto them a conſuming fire, Ezek. 21.31.

And David tells you,Pſal. 119.119.Ps 119:119 that God will put away all the wicked of the earth from him like droſs, at the laſt day, this hee will do, and bee an eternall conſuming fire unto them.

Obſ. 6 Melting and conſuming judgements upon a people are the wrath of God, whoever bee the executioners thereof: Nebuchadnezzar ſhould beſiedge Jeruſalem, and make it like a furnace to melt and conſume the Jews, and this the Lord ownes to bee his doing, verſ. 22. and yee ſhall know that I the Lord have poured out my fury upon you; it was not Nebuchadnezzar, nor the Armies fury, but the fury of the Lord, they were onelyonly the vials or veſſels by which it was poured out: and now if fury have been poured out in Scotland, Sept. 3. 1650. were the Scots routed, four thouſand ſlain, and ten thouſand taken.its not the Army hath done it, but the Lord who gathered them together, as braſſe, iron, lead, and tin in a furnace, blew upon them in the fire of his wrath, melted and conſumed them as droſs, and you muſt know it was the Lord, not man that poured out his fury upon them, and thoſe the Lord hath made veſſels of mercy unto us, who have been vials of his fury towards them. If you will mourn for Gods ſeverity towards them, yet rejoyce for his goodneſſe towards us.

Verſ. 23 And the word of the Lord came unto me, ſaying,

24 Son of man ſay unto her, thou art the l…nd that is not cleanſed, nor rained upon in the day of indignation.

Here begins the third meſſage of the Lord unto the Prophet, the 23. verſ. is the ſame with the 17. and 1. and wee paſs it by.

p. 24424 Thou art the land that is not cleanſed.

In this verſ. is laid down the pollution of the land in general, in the verſes following it is more particularly expreſſed.

Expurgare a lordibus. Sunt qui putent ſignificare munditiem nitentem Pagnin Kirker & opponitur verbo foreignThe word for Cleanſed is from foreign which ſignifies to purge from filthineſs, and ſo to purge as to make ſhining and beautiful. Judaea the land here meant, had been oft cleanſing, but was never throughly cleanſed. Hezekiah and Joſiah made the greateſt cleanſings, but all the ſinne was not purged out in their daies, they took away the Objects and Mediums of ſinne, viz. the Idols, Images, Groves, and high places, but the People continued wicked, they did not cleanſe their hands, nor hearts, and turn to the Lord, but returned to their former and worſe abominations, when thoſe good Kings were gone. The Lord had ſent them many Prophets, who dealt with them ſeveral waies to draw them to repentance, ſometimes they allured them by ſweet promiſes and invitations, ſometimes they threatned them with ſharpe judgements, ſometimes they preſſed them with ſtrong arguments, Jer. 4.1, 3, 4. Ezek. 18.31, 32. Som…times they ſpake plainly to them, ſometimes parabolically, ſometimes they wept and ſighed to the breaking of their loyns; doing ſtrange things to affect them, Ezek. 17.2. Jer. 4.19. & 9.…. Ezek. 21.6, & 12.5.6. & 4.1, 2, 3. &c. beſides theſe things God oft ſent ſweeping and fierce judgements amongſt them, Iſa. 24. Amos 1. and 4. chap. Famine, ſword, Peſtilence, and notwithſtanding all theſe they returned not to the Lord, but the Land, that is, the People of it, did remain uncleanſed, they were like a land wherein was nothing but weeds, nettles, bryars, and thorns.

Obj. Iſa. 26.10. its called a land of uprightneſſe, and if ſo, how is it here ſaid its a land not cleanſed?

Anſ. The Hebrew is, in terrâ rectitudinum, in the land where men are taught right things; right worſhipping of God, right dealing with men, right walking in their ſeveral relations, or the land of uprightneſſe, for that they ought to have done uprightly but in that land they dealt unjuſtly, and filled that land with ſin Jer. 51.5. or the land of uprightneſs, for that it had been ſo, Iſa. 1.21.

p. 245Nor rained upon in the day of indignation.

God had oft with-held the former and latter rain, from them, and afflicted the land with great drought, Iſa. 24.6, 7. Pſal. 68.9. 1 King. 18.5. 2 Kin. 8.1. Jerem. 14.4. Amos 4.7. and hee threatned,Vid. Sanctium in Ioelem Prolegomenon. Iſa. 5.6. to command the clouds to rain no rain upon it, and it was ſo in Joels daies, chap. 1.9, 10, 11. who lived in Manaſſes time, as the Rabbies ſaid, and that was a time of indignation, and ſorely diſtreſſed them, ſo that man and beaſt ſuffered much. In Jerem. daies alſo, who lived in the times of Jehoiachim, Jehoiakin and Zedekiah, were the raines denied unto the land, ſo that by reaſon of drought, Judah mourned, the gates thereof languiſhed, Jeruſalem cryed, the Nobles, and their little ones were aſhamed, confounded, and covered their heads, Jer. 14.1, 2, 3.

Or thus, wee may underſtand theſe words, Judaea, thou art a polluted, filthy land, nothing hath prevailed with thee to cleanſe thee, and thou ſhalt not be rained upon in the day of mine indignation, that is, thou ſhalt have no mercy when the fire of my wrath is kindled, thou ſhalt have no rain to quench it, in my wrath, I will not remember mercy.

Obſ. 1 The Lord takes notice of places what they are, whither cleanſed or not cleanſed: Thou art the land not cleanſed: Thou art full of Bryars and thornes, full of vermine, and wilde beaſts, Ezek. 2.6. Iſa. 9.18. it was full of wicked and vile men which did defile the land; Ezek. 7.23. the land is full of bloudy crimes, the City is full of violence. There is not a land, City, Town, or family in the whole earth, but the eye of the Lord is upon it, and hee ſees what it is, whether it bee defiled, and how greatly defiled, hee knew what Sodome and Gomorrha were, before hee ſent fire from heaven upon them. Hee knew how polluted Canaan was by the nations, before hee brought the Jews into it, Deut. 9.4, 5. hee took notice of Ammon, Moab, Seir, Edom, Philiſtia, Tyre, Sidon, and Babylon, hee ſaw what cages of unclean birds they were, Hoſ. 6.10. I have ſeen an horrible thing in the houſe of Iſrael: Hee ſaw what the ancients of Iſrael did, Ezek. 8.11. p. 246hee ſaw folly in the Prophets of Samaria, and an horrible thing in the Prophets of Jeruſalem, they ſtrengthened the hands of evil doers, Jer. 23.13, 14.

Obſ. 2 When Lands have had means of cleanſing, and are not cleanſed, they are matter of indignation and exprobration unto God. Judaea had the Prophets, ſometimes good magiſtrates, it had great mercies, great judgements, ſolemn faſts, Iſa. 58.3. Joel 1.14. but was ſtill uncleanſed, therefore ſaith the Lord, Thou art the land that is not cleanſed. The word Thou notes Gods indignation at them, and his Exprobration of them. When a ground is full of thornes, bryars, nettles, vermine, and wilde beaſts, and the Husband mans ſervants cannot with all their art and pains rid the ground of them, that ground exaſperates the Husband-man, and makes him ſay, this is the ground will not bee cleanſed, that brings forth nothing is good, ſo was it here with Judea, Iſ. 5.4. what could have been done more to my vineyard? that I have not done in it? wherefore when I looked for grapes, brought it forth wilde grapes? it retained its ſowreneſſe, notwithſtanding all done, Ezek. 24.13. Becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſſe any more: Seeing I have uſed means to purge thee, and thou wilt not bee purged, ſeeing thou art obſtinate, and there is lewdneſſe in thy filthineſſe, there ſhall no more purgative means bee afforded thee, but I will bring my fury, and cauſe it to reſt upon thee.

And when its thus, its dreadfull, Jer. 13.27. woe unto thee Jeruſalem, wilt thou not bee made clean?

Obſ. 3 The Lord hath his day and time to judge and puniſh lands uncleanſed, people unreformed, in the day of indignation: Though the Lord bear long with a ſinful nation, yet hee will not bear alwaies, the time comes at laſt, that his hot anger breaks out and damnifies. This day of indignation, was when the Lord called the Babyloniſh army, to the walls of Jeruſalem, Jer. 4.6, 7, 9, 13. Jerem. 52.4. Zeph. 1.14, 15. The ten Tribes not hearkning to the Prophets, and Seers, but proceeding in their wicked waies, 2 King. 17.12, 13. found the Lord had a day to ſend Salmanaſer, who ſpoiled the Land, beſiedged Samaria three years and carried them away Captive into Aſſyria, which was the verifying of Iſaiahs propheſy againſt p. 247them, chap. 17.4. In that day it ſhall come to paſs, that the glory of Jacob ſhall be made thin, and the fatneſs of his fleſh ſhall wax lean: The glory and fat of Jacob, were their Princes, Counſellors, Souldiers, wealth, and ſtrong holds, which the Aſſyrian deprived them of, and made Jacob thin and lean. God had his day to viſit Egypt, by ſhaking his hand over it, Iſa. 19.16. The Lord had his day to make Tyre forgotten ſeventy years, according to the daies of one King, Iſa. 23.15. about that time which Nebuchadnezzar took Jeruſalem, hee alſo took Tyre, and the great merchandizing of it was interrupted ſeventy years, ſo long as the Jews were in Babylon, which Iſaiah calls the daies of one King. The daies of Kings, and ſo other men who lived at eaſe, were uſually counted ſeventy years; or thus, according to the daies of one Kingdome, that is, the daies of the Babylonian Kingdome, from the time of taking Tyre, for ſeventy years after, that Kingdome ceaſed, and Darius the Median took it, Dan. 5.31.

Obſ: 4 When a land and people retain their filthineſſe, and reſt uncleanſed after mercies, judgements, and means uſed to do them good, God doth not onelyonly with-hold mercy, but deny hope of mercy. Judea was the land uncleanſed, and ſhee ſhould have no rain in the day of Indignation. Her ſinnes kept back the rain in a litteral ſenſe, Jer. 3.2, 3. and cut off the hope of rain in a metaphorical ſenſe, Zeph. 1.17, 18. I will bring diſtreſſe upon men, that they ſhall walk like blind men, becauſe they have ſinned againſt the Lord: They ſhall ſee nothing tending to their comfort; but all working againſt them, for it follows, Their bloud ſhall be poured out as duſt, and their fleſh as the dung; neither their ſilver nor their gold ſhall bee able to deliver them in the day of the Lords wrath; but the whole land ſhall be devoured by the fire of his jealouſy: Gold and ſilver will do much, but nothing in the day of wrath, Prov. 11.4. that place in Iſa. 8.21, 22. is obſervable, They ſhall paſſe through it hardly bestead, and hungry; and it ſhall come to paſs, when they ſhall bee hungry, they ſhall fret themſelves, and curſe their King, and their God, and look upwards; and they ſhall look unto the earth, and behold trouble and darkneſſe, &c. When Senacherib or Nebuchadnezzar ſhould invade the Land, the Famine ſhould bee ſo great, and the men of Judea ſo hungry, p. 248that they ſhould fret, and curſe their King, their God; The one, becauſe he prevented not their miſery; the other, becauſe he delivered them not out of it; and they ſhould look up to heaven, down to the Church, and find help from neither, nor hope of mercy any where, trouble, darkneſſe, anguiſh were before them, and they ſhould bee driven to them, they diſgrace the true Prophets, verſ. 18. they liſtened to falſe Prophets and Lyars, ver. 19. they tryed not them and their doctrin, by the Law and Teſtimonies, ver. 20. therefore God brought evil upon them, yea, ſuch evil as they were helpleſs and hopeleſs.

Verſ. 25 Thero is a conſpiracy of her Prophets in the midst thereof, like a roaring Lyon, ravening the prey: they have devoured ſouls: they have taken the treaſure, and pretious things: they have made her many widows in the midſt thereof.

In this verſ. and the 28. you have the ſins of the Prophets expreſſed which defiled the land, and made it to bee called, the land uncleanſed, and they are,

1 Conspiracy.

2 Cruelty, like roaring lyons, &c.

3 Murther, and that of ſoules, they have devoured, &c.

4 Covetouſneſs, they have taken the treaſure, and the pretious things.

5 Inhumanity or impiety, they have made her many widows.

6 Flattery and lying. ver. 28.

A conſpiracy of her Prophets.

foreign eſt ligare, colligare & metaphorice dicitur de animorum colligatione conjurare, facere ligam.The Hebrew for Conſpiracy is, keſher, which is from a root or word, which ſignifies to bind, to tye together, as Jer. 51.63. Iſa. 49.16. and metaphorically is referred to the minds of men combining together, as 1 Sam. 18.2. The Soul of Jonathan was knit with the ſoul of David, Nick-ſherah, ligata erat, was united, bound to, inleagued with the ſoul of David, and 2 Sam. 15.31. Ahithophel is among the Conſpirators with Abſolom, backſherim in conſpirationibus, his minde with others were united p. 249in a conſpiracy againſt David, ſo 2 Kin. 12.20. Jehoaſh his Servants aroſe and made a Conſpiracy, The Hebrew is, They conſpired a Conſpiracy, they were all of one heart and minde, and it was to kill their Maſter. Here the Prophets had a Conſpiracy, its ſpoken of the evil Prophets, they met in Jeruſalem, they conſulted and conſented to propheſy the ſame thing, that none ſhould Propheſy otherwiſe;Nequis ſecu… doceat quam ipſi & ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat. if they did, they would cry them down, and thoſe ſhould follow them, thus they made a Conſpiracy againſt the true Prophets, and thoſe were truely religious, oppoſing God and godlineſs. You may read how they ſet themſelves againſt Jeremy, chap. 26.8. and ſtirred up the Princes and people againſt him, ver. 13. how they propheſyed the ſame things, Jer. 23.17. chap. 6.14.

Like a roaring Lyon ravening the prey.

Lyons, are fierce and cruel, eſpecially when hungry, and its obſerved of them, that they firſt roar, Vid. Sanct. in Iſa. 31.4.Isa 31:4whereby they ſcare men and beaſt, and then hunt after the prey; So theſe Prophets did roar againſt the true Prophets, and their followers, Jer. 26.11. This man is worthy to dye, not to bee ſilenced, impriſoned, or baniſhed, but to dye, nothing but death will ſuffice them, they were greedy of the prey, and ſaid, he ſhould ſurely dye. ver. 8.

They have devoured ſouls.

Soules, that is men, Peſtilentibus doctrinis aeternae damnationi bnoxios reddebant.by a Synecdoche of the part for the whole. They preached dreams and viſions of their own heads, whereby they ſeduced … undid multitudes, Ezek. 13.10. Jerem. 14.13. chap. 23.13. when Prophets do not tell people of their ſinnes, they deſtroy them, Ezek. 3.18. and ſo when they preſent their own phanſies inſtead of Gods word, Jerem. 23.22. with 32. had they delivered the word of God, they ſhould have turned men from their evil waies, but by their lies and dreams they made them to erre.

p. 250They have taken the treaſure and pretious things.

foreignThe Hebrew word for Treaſure is Coſen, which Montanus renders robur, strength, and ſo its uſed, Iſa. 33.6. and riches, treaſure, robur & gloriam. In iis robur hominum conſiſtit tempore anguſtiae,are called coſen, becauſe men put their confidence in them, and make them their ſtrength, Prov. 10.15. Pſal. 52.7. the word is uſed for treaſure and riches, Prov. 15.6. in the houſe of the righteous, is Coſen rabh, much treaſure, much riches, or much ſtrength, here its treaſure, and the French is; Les richeſſes. Aecolam. Theſaurum, and others, Opes.

Pretious things.

Pretious things, Jakar notes things much ſet by, as a good name, 1 Sam. 18.30. things beloved, Jer. 31.20. Ephraim my dear ſon, Ben iakkir, foreign, my dearly beloved ſon, ſaith the Septuagint: Things of great worth; Prov. 20.15. Iſa. 28.16. Jerem. 20, 5. here it notes things of worth, and dear unto them. Theſe Prophets were falſe, and would not Propheſy, unleſſe the people gave them, and gave them choice things. Hence Micah ſaith, the Prophets divined for mony, chap. 3.11. and prepared warre for them would not put into their mouths. They did not take by force, or ſteal away their treaſures, but they carried it ſo, that the People muſt give, and they had their treaſure and pretious things. They were not content with what was their ſtipends;Varia habeban… pecuniae aucupia. But as Lavater ſpeaks, they had waies, arts, devices, to get ſuch things.

The word Jakar ſignifies alſo glory, and honour, Dan. 26.37. Eſth. 1.20. and ſo its rendre… here by Montanus, Lavater, Aecolamp. and the French Tranſlation. The ſenſe then is this, that theſe falſe Prophets were ambitious, minding high places, and popular glory.

They have made her many widows.

Thoſe men would not bee of their mindes, hearken to their Propheſies, countenance and maintain them with their treaſures p. 251and pretious things, they prepared warre for them, they ſtirred up the powers, and people who were of their own way, to hate them, and deal unkindly with them, Iſa. 66.5. Hear the word of the Lord, yee that tremble at his word, your brethren that hated you, that caſt you out for my name ſake, &c. There were ſome trembled at the word of the Lord, the word of the true Prophets, and durſt not ſide with the falſe Prophets, their doctrines or practiſes, theſe therefore were hated of their brethren, that were their Diſciples, and caſt out, ſo Ezek. 11.15. They ſaid get yee farre from the Lord, unto us is this land given in poſſeſſion. You have nothing to do here in Judea or Jeruſalem, here is no liberty for you, bee gone, or dye for it. Now becauſe many did venture to ſtay, they prevailed ſo, that they were put to death, and by this means they made many widows. They alſo uſed to incourage the Princes to warre, as 1 King. 22. the falſe Prophets put on Ahab to go up to Ramoth Gilead, and promiſed him ſucceſſe in that warre, but he fell, and many other with him, and hereby they made many widows.

Obſ. 1 In Jeruſalem were wicked and falſe Prophets. Jeruſalem was the holy City, the City of God, the place where Gods name was recorded, a type of the Church of God in all ages; yet there, even there, were ſuch Prophets, and holds it out clearly to us, that there will be falſe Prophets in the Church of God alwaies. In Chriſts time there were ſuch, Mat. 7.15. Beware of Falſe Prophets which come to you in ſheeps cloathing. In Pauls time, there were ſuch, Act. 13.6. There was one Bar-jeſus a Jew, and a falſe Prophet. In Johns time there were ſuch, 1 John 4.1: Many falſe Prophets are gone out into the world; ſo many went out then, that there is a generation of them to this day, and that generation will not ceaſe ſo long as the Lord hath a Church in this world; there will bee found falſe Prophets, even at dooms day.

Obſ. 2 Jeruſalems Prophets may be yea, ſometimes are againſt Jeruſalem. There is a conſpiracy in her Prophets, in the midst thereof. Thoſe thought themſelves the chief Prophets in Jeruſalem, met, conſulted, and agreed together to preach the ſame things, to ſet themſelves againſt the Prophets and Profeſſors differed from them, as being unſafe and unſound, and to ſtir up authority againſt them. The meetings of Prophets p. 252are not alwaies for the welfare of Sion; here was a Councel of them, but it was for miſchief; That they thought was very lawful, the Spirit of God calls a Conſpiracy. Such was that meeting of the chief Prieſts, Scribes and Elders in the palace of the High Prieſt, where they conſulted againſt Chriſt, Matth. 26.3, 4. and that wherein they agreed, that if any did confeſſe that hee was Chriſt, hee ſhould bee put out of the Synagogue, John 9.22. was not the Council of Trent, a conſpiracy of Prophets, who pretended they were for Jeruſalem, but were in truth againſt Jeruſalem; Did not they agree together, that who ever preached any thing contrary to their Canons and Articles, ſhould bee anathematized? did they not ſtir up Princes and Powers of the world, to puniſh thoſe they judged Sectaries, Schiſmaticks, and Heretical? Mr. Foxes Acts and Monuments do teſtify the truth thereof. Have not the Prophets of our Jeruſalem gone too far this way?

Obſ. 3 God takes ſpecial notice of the ſinnes of Prophets; they are firſt mentioned in the general Corruption that was of all ſorts; There were Prieſts, Princes, Peoples ſins, but the Prophets are ſet in the front, they provoked God greatly, they did moſt hurt, Jer. 23.15. From the Prophets of Jeruſalem is prophaneneſs gone forth, into all the land. They were corrupt ſprings, that corrupted the whole Jewiſh earth, with the ſtreames of their falſe doctrines, and example of their ſinful practiſes. Their ſins are very much ſpoken of in the word, and ſet upon record, they dealt falſely, Jer. 6.13. they belyed the Lord, Jer. 5.12, 13. they taught rebellion againſt the Lord, Jerem. 28.16. ch. 29.32. they ſtrengthened the hands of evil doers, ſo that none returned from his wickedneſſe; Jer. 23.14. they were light and treacherous, Zeph. 3.4. they deluded the people, and murdered their ſouls, Jerem. 8.11. Ezek. 12.10. they were exceeding Covetous and greedy of gain, from every quarter, Iſa. 56.11. Micah. 3 5. they made the people forget the name of the Lord, Jer. 23 27. they were Foxes, and dealt very ſu…tlely, Ezek. 13.4. They being defiled with ſuch ſins, defiled the land thereby, kindled the indignation of the Lord, and made him to ſay concerning them, Behold, I will feed them with wormwood, and make them drink the water of gall, Jer. 23.15. and would conſume them by ſword, and famine, chap. 14.15.

p. 253Obſ. 4 That the men who ſhould openly declare againſt ſin, do openly commit ſinne. There is a conſpiracy of her Prophets in the midſt therof: They roared like Lyons, not caring who heard or ſaw them, they made many widows in the midſt of Jeruſalem. They ſinned notorious ſins, and were not aſhamed of them, Jer. 23.11. Both Prophet and Prieſt are prophane, in mine houſe have I found their wickedneſſe, ſaith the Lord, in the Temple, the moſt publike place of worſhip, there they ſet up their Idols, and deteſtable things, Ezek. 7.20. when Prophets and men in near relations to God are naught, they proceed from ſinne to ſinne, from degree to degree of the ſame ſinne, till they become impudent. Theſe Prophets conſpired againſt thoſe were good in Jeruſalem, they were cruel, murtherous, Covetous, inhumane, and that in the midſt of Jeruſalem; they bluſhed not at any, or all theſe ſinnes, they proceeded ſo in their Covetouſneſſe, that they got the treaſure and pretious things the people had. Thus was it with the Popiſh Clergy, they got the beſt lands, woods, waters, habitations,Ab Epiſcopis ſanguis in ipſis templis fuſus ſit propter, loci dignitatem. Lavater. they got the treaſure and pretious things; yea, ſo covetous were they, that they occaſioned that Proverbe, a mortuis tributum exigere, to ſcrape from the dead, and ſo openly wicked they were, that in their Temples and Cathedrals, they ſtrove ſo for place, as they ſhed bloud.

Verſ. 26 Her Prieſts have violated my Law, and have prophaned mine holy things: they have put no difference between the holy and prophane, neither have they ſhewed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am prophaned amongſt them.

In the former verſ. you had the Prophets ſins, here you have the Prieſts, and they are four.

1 Ʋiolation of the Law.

2 Prophanation of holy things.

3 Neglect of duty, which is twofold.

1 They did not make difference between the holy and prophane, the clean, &c.

2 They Minded not the Lords Sabbaths, but hid their eies from them.

p. 254Her Prieſts have violated my Law.

The Priests were to bee men of knowledge, Mal. 2.7. and to teach the People the true ſenſe of the Law, 2 Chron. 15.3. Deut: 17.9, 10, 11. (for the Prieſts taught, and not onelyonly the Levites, Mic. 3.11.) but now the Prieſts were ſo blind and ignorant, that they knew not God, Jer. 2.8. ſo intemperate, that they erred in the things of God, Iſa. 28.7. and rejecting true knowledge, are ſaid to forget the law, Hoſ. 4.6. and here to violate it.

foreign. Surripuerunt legem meam.The Septuagint reads it, They have contemned my Law, they ſet light by it, Lavater hath it thus, they have ſtollen, or taken away my Law, to which ſenſe Ʋatablus agrees; for becauſe they were bound to teach the Law, and did it not, they are ſaid furtum feciſſe legi, to have ſtoln away the Law. The Hebrew word chamas ſignifies,Cum deberent populum legem docere, non fecerunt, i…aque legem illi quodummodo furati ſunt. Maldon. Violenter diſcerpſerunt. legem meam. Violenter tractant legem. Vim faciunt legi. Ont fait overage a maloy. to take away, to offer violence, injuste tractare, to handle a thing unjuſtly. The Prieſts did handle the Law, Jer. 2.8. but they handled it unjuſtly, they wreſted, and forced it to ſpeak their ſenſe, to countenance their practiſes; they cared not for the true ſenſe, nor ſought after that, but ſuch ſenſes as would pleaſe and ſuit with the times, and mens humours.

The Law or word of God is violated,

Firſt, When men do wrong point it, and ſo marr the ſenſe, and alter it; as thoſe that to make way for the opinion of the ſouls ſleeping, do put the point after the word day. I ſay unto thee to day, whereas the right pointing is at Thee, not at day, I ſay unto thee, to day ſhalt thou be with mee in Paradiſe, Luk. 23.43. that is, thy ſoul ſhall not lye dormant in or with thy body till the day of reſurrection, but ſhall this very day paſs into Paradiſe. So Rev. 13.8. the miſ-pointing cauſes an error in the ſenſe, its ſaid there, that All ſhall worſhip the Beaſt; whoſe names are not written in the book of life of the Lamb. There is the comma, and then follows, ſlain from the foundation of the world, Montanus puts the Comma after, foreign.whereas the Comma, or pointing, ſhould bee after ſlain, which refers to Lambe, and not to the following words, for thoſe words relate to the names written in the Book, and the ſenſe ſtands thus, whoſe names are not written in the book of p. 255life, from the foundation of the world.

2 When ſomething of man is added to it, or detracted from it; The Scribes and Phariſes joyned their Traditions with the commandements of God, and thereby offered ſuch wrong unto them, that Chriſt tells them, they made them of none effect, Matth. 15.6. they put ſo much chaffe to Gods wheat, that it rather choaked than nouriſhed the People; they put ſo much water of their own to his wine, that there were no ſpirits at all in it. The Jews had joyned the Statutes of the Heathen with the Statutes of the Lord, 2 King. 17.8. and the Statutes of Omri were obſerved, Micah. 6.16. The Septuagint in the 5. of Geneſis, have added one hundred years more to the age of the Fathers, before they begate Children, than is in the Original; They have alſo added much to the end of Job, which the Hebrew hath not. The Poſt-ſcripts after Pauls Epiſtles, are not Canonical, but additions of thoſe writ the Epiſtles, or of ſome others, and they have little truth in them; See Mr. Perkins upon the ſixth Chapter of the Epiſtle to the Galatians, on the concluſion.

Some Anabaptiſts in former times,Glaſſius in phiſol. tract. de purit. textus in N. T. p. 229, 230, 231. Edit. ſecunda 1643. rejected all in the laſt chapter of Mark, from the ninth verſ. to the end, and others have added unto the 14. verſ.

3 When the Tranſlation is erroneous. The Septuagint hath failed in many places, and the Vulgar in moſt. Lindanus a Popiſh prelate ſaith, It hath monſtrous corruptions of all ſorts, ſcarce one Coppy can bee found, that hath one book of Scripture undefiled and whole. Many points are tranſlated too intricately and darkly, ſome improperly and abuſively, ſome not ſo fully, nor ſo well and truely; Sundry places are thruſt out from their plain and natural ſenſe: The Tranſlator poſſible was no Latiniſt, but a ſmattering Grecian. In our Old Tranſlation there were foreign many errors, as in Mal. 2.16.White, in his way to the Church p. 29 If thou hateſt her, put her …way, ſaith the Lord God of Iſrael; whereas hee hated puting away; ſo in 1 Corinthians 12.28. its hel…ers, governours; wh…r…as its in the Greek, helps, governmen…s, and ou… laſt Tra…ſla…ion which is the beſt extant, is faulty in this place, reading thoſe words thus, Helpes in Government, which was done to countenance all the Aſſiſtants Prelates had in their government, and not onelyonly there, but p. 256in other places alſo, as Jer. 33.16. its thus tranſlated, This is the name wherewith ſhee ſhall bee called, The Lord our righteouſneſſe; Montan. Junius. Vulgar. Vatabl. Mariano.whereas the Hebrew is, vezeh aſher jickra lah, he who ſhall call her, is the Lord our righteouſneſſe; and the Contents before the 149 Pſalm, inſinuate that the Church hath power to rule the conſciences of men.

4 When the word is conſtrained to ſpeak that was never intended of God, when a ſenſe is drawn from it that was never included in it. Tyraboſco Patriarke of Ʋenice, preaching on the miracle of loaves and fiſhes, made the ſenſe of Phillips words, Two hundred penny-worth of bread will not ſuffice, to bee this, That all the myſteries of the Old and New Teſtament are not enough to inlighten the peoples blind and ignorant mindes, without the ſeven Sacraments; which hee made to bee the meaning of Andrews words,White in his way to the Church p. 42. There is a boy here which hath five loaves and two fiſhes: What forced ſenſes have men put upon thoſe ſcriptures: Tell the Church, and, This is my body? That is, the ſenſe of Scripture which the ſpirit intended, if any other ſenſe bee impoſed on, or extracted from the word, its a violation of it, and ſo it ſpeakes not the minde of God, but the pleaſure and phanſies of men.

They have prophaned mine holy things.

By Holy things, the Lord means the Sacrifices and Oblations, which they were to order according to the inſtitution and rules given them from God,Non rite perficiebant quae ad eorum pertinebant miniſterium. by Moſes; but what was holy upon a Legal account, they eſteemed common and ſleighted, which was a prophaning of them. In the 8. verſ. God told Jeruſalem ſhee had deſpiſed his holy things; and here he tells the Prieſts they had prophaned them, that is, they had ordinary thoughts and eſteem of them, and handled them, ſo, as became not holy things. When the holy things were eaten of out of ſeaſon, or by perſons unfit, under legal uncleanneſſe, they were prophaned, Leviticus 19, 8. chapter 22. from the firſt to the 16.

p. 267They have put no difference between the holy and prophane.

The Law tells us what things and perſons are ſaid to bee holy, or prophane, clean or unclean, as you may ſee Levit. 11. through out, Numb. 18.11, 12, 13. Deut. 14. from the 3. to the 22. Levit. 19.7, 8. ch. 21. & 22. The Prieſts ſhould have inſtructed the people, what meats were lawful for them, what not; what Sacrifices were fit to bee brought to the Lord, and what not, who were worthy, and who not to eat of the holy things, and to approach unto the Holy God.

This is acknowledged to have been the duty of the Prieſts, from Levit. 10.10, 11. Ezek. 44.23. where mention is made of Teaching; and from Haggai, the 2.11, 12, 13. where they practiſed it, and told them what was unholy, and unclean: but this is not all contained in this Text, for the Hebrew word Badal, rendred here to put difference, imports power and authority to ſeparate perſons and things one from another, as Gen. 1.4. the Lord divided or ſeparated the light from the darkneſſe, Deut. 4.41. Moſes ſevered three Cities on this ſide Jordan, 2 Chron. 2.10. Then Amaziah ſeparated them; and Ainſworth reads thoſe words, Levit. 10.10. That yee may ſeparate between the holy and prophane: by that power God had put into their hands, they were to keep the wicked and prophane from the Holy things; to ſeparate them from the Congregation, and ſo the word is uſed, Ezra 10.8. The Prieſts ſinned in that they did not teach the people what was legally holy, and legally prophane, and alſo in that they did not put forth that power they had, to preſerve the holy things of God pure. Theſe Prieſts therefore that withſtood Ʋzziah the King, attempting to offer incenſe upon the Altar, and thruſt him out of the Sanctuary, when the Leproſy appeared in his fore-head, they did their duty, and kept the things of God unpolluted, 2 Chron. 26.20. it was unlawful for him to offer incenſe; unlaw…ull for him being Leprous to be in that place, where the incenſe was to be offered, and had not the Prieſts had power, it had been unlawful in them to have thruſt him out.

p. 58Neither have they ſhewed difference between the clean and the unclean.

The Hebrew word for ſhewing difference is foreign fecerunt ſcire, they did not make to know, they neglected to teach, and inſtruct them, which was a ſin inexcuſable, but more than ſo may bee gathered out of this word; they did not make them to know experimentally, by inflicting cenſures, what the difference was between the clean and the unclean. They had three ſorts of Excommunication; the leſſer called Niddui, the middle ſort called Cherem, and the greateſt called Sammatha. He who was defiled with Leproſy was to bee removed out of the Campe of Iſrael, the Campe of the Prieſts, and the Camp of God. Hee was defiled with an iſſue, was to bee removed out of the Campe of God, and the Campe of the Prieſts, but not out of the Campe of Iſrael. Hee that was defiled by the touch of a dead body was onelyonly to bee removed out of the Campe of God.Weemes in Chriſtian Synagogue. Now its like the Prieſts failed in doing their part in ſome of theſe, they ſuffered thoſe were legally unclean, to come amongſt thoſe were legally clean, and did not by removal of them, make them to know what a mercy it was to bee clean, and what an evil to bee unclean. Its ſaid Judges 8.16. that Gi…eon took Bryers, and Thornes, and with them hee taught the men of Succoth, vajioaoh foreign cognoſcere fecit, hee made them to know; by what they felt and ſuffered, hee made them to know; ſo the Prieſts ſhould have made them to know by their removal from the Campe, and holy things of God, what the great difference was between the clean and unclean. I have met with one Author, who reads the words thus,Vid. Gilleſpi in his Aarons rod bloſſoming. p. 119 Neither have they broken or divided between the clean and the unclean.

And have hid their eies from my Sabbaths.

The Hebrew word for Hid, is, foreign alam, which properly p. 259is ſpoken of them that have watery, blear, and bloud-ſhot eyes; Proprie dicitude oculis limis ſeu lippis qui non clare vident ob marcorem vel velamen in illis contractum Avenarius.that they cannot ſee well, as Avanerius ſaith, ſuch eies had thoſe Prieſts, that they could not ſee. The Ordinary acception of the word is, to hide or cover. The Sept. is, foreign, they have covered their eies from my Sabbaths. The Vulgar is, averterunt, they have turned away their eies. This Expreſſion of hiding their eyes hath theſe things in it.

Firſt, They did not mind the holineſſe and honour of the Sabbath; That was a day to bee ſanctified in a ſpecial manner, Exod. 20.8. Levit. 23.3. Ezek. 20.20. they ſhould have called the Sabbath a delight, holy and honourable, Iſa. 58.13. for it was a day as for honouring of God, ſo for Gods honouring them with his preſence and bleſſings, but they minded not the holineſſe or honourableneſſe of the day, and this was hiding their eyes from it.

2 When men by their ſinful practiſes prophaned the Sabbaths of the Lord; they took no notice thereof, they did not tell them of their ſins, convince them of the wickedneſſe of their doings, but connive and wink at their doings, Jer. 17.27. there were thoſe did carry in burdens at the gates of Jeruſalem on the Sabbath day, which God by Jeremy complained of, and threatned the deſtruction of Jeruſalem for, but the Prieſts though they knew and ſaw theſe things, yet they were ſilent, and this was hiding their eies from the Sabbaths of the Lord.

3 Themſelves d…d thoſe things on the Sabbaths which the law of God did not juſtify, Videntes prop…lam Sabbatorum diem contumelia affici & opus leg… non permiſſum perfici in die quietis, at quere nolebant cos, qui delinquere aud…bant ſed veluti c…nniventes ocu…is, d…ſſimulabant ea videre quae continenter cernebant. Prad.and they having their pretences and excuſes for the ſame, they did not the duties of the Sabbath, they did their own pleaſure, walkt in their own waies, and ſpake their own words, contrary to that in Iſa. 58.13. they did wicked things on that holy day, and prophaned the Sabbaths of the Lord, verſ. 8. of this chapter, Jer. 23.11. both Prophet and Prieſt are prophane, they did prophanely, and ſo they hid their eies from the Sabbath.

And I am prophaned amongſt them.

The Prophaning of holy things, the holy day, and holy name of the Lord, are oft mentioned, Levit. 22.15. Neh. 3.17. p. 260Amos 2.7. Ezek. 20.9.14.22. but here it goes higher, and comes to God himſelf, who ſaith, I am prophaned: God in his own nature cannot bee prophaned, that is incapable of all prophanation, but hee is ſaid to bee prophaned, when his commands are deſpiſed, his worſhip corrupted, and evil is ſpoken of him and his waies. God is ſanctified when wee fear him in our hearts, Iſa. 8.13. and tremble at his word, Iſa. 66.2. worſhip him according to his own appointments, preſerving his worſhip pure, and ſo live as to cauſe others to glorify his name, 1 Pet. 2.12. Matth. 5.16. when the contrary is done, hee is prophaned; when men contemn the commands of God, break his Laws, defile his Sabbaths, they prophane the Lord, and by ſuch doings cauſe his name to bee blaſphemed by others, and in that, himſelf is prophaned.

Obſ. 1 That Holy things are to bee kept holy, they have violated my Law, prophaned mine holy things, put no difference between the Holy and Prophane, &c. This was the evil that holy things were prophaned. The Holy Oyle, ſpoken of Exod. 30. muſt bee kept holy, and none muſt make or compound any like it; verſ. 31, 32. ſo for the holy perfume, verſ. 37. The Paſſeover was an holy thing, and the Lord ordered it ſo, that it might bee kept holy, Exod. 12.43, 44, 48. Strangers and uncircumciſed might not eat thereof, becauſe that was a defiling of it; thoſe who were legally unclean, were not to keep the Paſſeover, till they were cleanſed, Numb. 5.2, 3. ch. 9.6, 7. &c. they were put off from the fourteenth day of the firſt month, unto the fourteenth day of the ſecond month, and ſo for other of the holy things, ſee what rules God gives and how ſtrict hee was to prevent the prophaning of them, Levit. 22.3, 4, 5, 6, 7. God threatened to cut off ſuch a ſoul, that ſhould meddle with the holy things, being unclean. Cut off from Children ſay ſome, hee ſhould bee without poſterity. Cut off by an untimely death ſay others, or cut off from God, and having inheritance with his people in heaven. Hence was it that God committed the Holy things to the charge of the Prieſts,Vide Goodwin Antiqui. l. 3. …. 4. Numb. 3.28.31, 32. and Levites Numb. 18.2, 3, 4, 5. and they kept the door of the Lords houſe, 2 Kin. 12.9. and when they were defiled, they were not to meddle with the holy things, Ezra 2.63. Ezra 44.13.

p. 261Obſ. 2 When thoſe are near to God are unfaithful, and do not improve their power and intereſt to preſerve the things of God, and Ordinances holy, its matter of provocation and complaint. The Prieſts here who were officers in his houſe, they dealt unfaithfully, and did not to their intereſt and power lay out themſelves to preſerve the things of God from prophaning, and polluting, and that offended the Lord, and made him to complain of them, Ezek. 44.7, 8. God complaines of them there, that they brought into his Sanctuary uncircumciſed in heart and fleſh, and polluted it thereby; that they did eat fat and bloud which were prohibited moſt ſeverely, Levit. 7.25, 26, 27. and ſo broke his Covenant, and kept not the charge of his holy things: When Nadab and Abihu brought ſtrange fire, that is, unholy fire, ſuch as God commanded not, how greatly did it provoke God, even ſo far as to kindle a fire in his wrath, and to conſume them; they were not faithful, they defiled themſelves, their cenſers, and the worſhip of God with their unholy fire, Levit. 10.1, 2. you may find the Lord angry with, and complaining of ſome of the Angels of the ſeven Churches, for their unfaithfulneſſe and faultineſſe this way, Revel. 2.14, 15, 16. there God Complaines of the Angel of Pergamos, and tells him that hee did not keep out corrupt doctrines, that the doctrin of Balaam and the Nicolaitans, were ſuffered amongſt them; ſo for the Angel of Thyatira, that Jezabel was ſuffered to teach, and ſeduce the Church, and to draw the members thereof to commit fornication, and to eat things ſacrificed to Idols. Here the Lord was offended with the Churches, and complaines of them.

Obſ. 3 That there is a difference to bee made between perſon and perſon, when it comes to communion in, and participation of holy things; It was the Prieſts ſin here, that they did not put a difference between the holy and prophane, the clean and the unclean; This is to bee done both doctrinally and practically.

1 Doctrinally, the Prophets and Prieſts were by their teachings to make a difference, Jer. 15.19.2 King. 13.9]2 Kgs 13:9 if thou take forth the pretious from the vile, then thou ſhalt bee as my mouth; The Vulgar reads it, if thou ſhalt ſeparate the pretious from the vile, Si ſeperaveris pretioſum a vili.that is, ſaith Maldonate, if thou ſhalt by thy word ſever the elect p. 262from the reprobate, Piſc. Likewiſe interprets the words doctrinally, Si tuis admonitionibus ſegregari feceris predeſtinatos a reprob…e.Si ſolis piis propoſueris promiſſiones gratiae meae ad conſolandum ipſos non etiam impiis, if thou ſhalt hold out my gratious promiſes onelyonly for the comfort of the godly, and not of the wicked, then thou ſhalt bee as my mouth; I will own thee for my faithful ſervant, as having ſpoken and done what I my ſelf would have ſpoken and done, Ezek. 13.22. God is wroth with the falſe Prophets and Propheteſſes for ſadding the hearts of the righteous, and ſtrengthening the hands of the wicked, that hee ſhould not return from his wicked waies, by promiſing him life, they did not diſtinguiſh between the pretious and the vile.

2 Practically, When any of the people were ceremonially unclean, they were to be kept from the clean, and from communion with them in the holy things: No ſtranger, no uncircumciſed, none that had any running iſſue, that was leprous, were to eat the paſſeover, or joyn with the Congregation in their holy things, Exod. 12.48. Levit. 22.3. and if Ceremonial uncleanneſſe did exclude Iſraelites from the holy things, under the Law, moral uncleanneſs may juſtly exclude Chriſtians under the Goſpel, 2 Cor. 6.17. Come out from among them, & bee yee ſeparate, and touch not the unclean thing. Idols and Idolaters are unclean things, ſcandalous and ignorant perſons are unclean things, and we muſt come out from them, if we will have God to receive us, yea, thoſe are unbeleevers, how civill and fair ſo ever their lives bee,Averſam quod eſt plus quam devita. Eraſ. are unclean things, Tit. 1.15. thoſe that have a form of godlineſſe, and deny the power, are alſo ſuch, and wee muſt turn from them, 2 Tim. 3.5. from ſuch as well as the others before mentioned, you muſt turn away and not have communion with. There is a propheſy in the 52 of Iſaiah, ver. 1. that the uncircumciſed and unclean ſhould not come into Sion, or the New-Jeruſalem, and it ſuits with what you have, Rev. 21.27. There ſhall in no wiſe enter into it, viz. the New-Jeruſalem, any thing that defileth. Such muſt bee kept out as will defile: there were porters at every gate of Jeruſalem when the paſſeover in Joſiahs daies was kept,2 Chron, 35 and they ſuffered not unclean or uncircumciſed ones to enter, and the Annotations upon this place in the Revelations ſay; in the laſt Church on earth diſcipline in likelihood ſhall be ſo ſtrictly p. 263executed, that no prophane perſons ſhall be found there, only elect perſons, ſo far as men can judge. There ſhall be ſpiritual porters to keep out defilers, dead ſtones muſt not be laid in a living Temple.

Obſ. 4 That the prophaning of holy things is a prophaning of God himſelf: They have violated my Law, prophaned my holy things, &c. and I am prophaned amongſt them: When holy things are not ordered and regarded as they ought, as becomes them and him, who hath made them holy, its a prophanation of both. There is ſo near a relation between God and his Ordinances, his holy things, that the wrong done to them, hee accounts done to himſelf, and the prophaning of them, the prophaning of himſelf: When the Prieſts offered polluted bread upon the Altar, they polluted God, Mal. 1.7. they brought that was defective, and not according to the Law, and that polluted the Altar, which God accounted polluting of himſelf, and this dealing with God ſo offends him that ſometimes hee breaks out, and ſmites, yea, deſtroys perſons for the ſame. When the Bethſhemites irreverently meddled with the Ark, the Lord did ſmite fifty thouſand and ſeventy men, 1 Sam 6.19, it was a prophaning of the Lord, ſo rudely to touch and peepe into the Ark. The Corinthians abuſed, prophaned the holy things of God, 1 Cor. 11. and for that very cauſe many were made weak and ſickly, and others were cut off by death, Look to it then that you be holy, if you will meddle with holy things, and that you handle them holily, leaſt you prophane the Lord, Eccl. 5.1. keep thy foot when thou goeſt to the houſe of God, and be more ready to hear than to give the ſacrifice of fools.

Verſ. 27 Her Princes in the midſt thereof are like wolves ravening the prey to ſhed bloud, and to deſtroy ſouls, to get diſhoneſt gain.

You had the Propphets and the Prieſts ſinnes in the two precedent verſes; in this you have the Princes, which are,

Violence.

Cruelty.

Covetouſneſs.

p. 264Her Princes.

The Hebrew for Princes is, foreign from foreign principem agere, to act the part of a Prince, to bear rule. The Septuagint hath it, foreign, her chief men, her Rulers, her Princes, that ſhould have been ſuch as feared God, men of truth hating Covetouſneſſe, Exod. 18.21. they were now ſo degenerated, that they were become like wolves.

Like Wolves.

Hiſtoria animalium.Wolves for their outward ſhape are like unto dogs, a creature that is ſtrong, ſwift, fierce, cruel, and crafty, as Franzius obſerves; In them are ſeen notable reſemblances of the Devil, Hereticks, Theives, and Tyrants. When Princes and rulers oppreſſe the people,In lupis propoſitae ſunt nobis inſignes imagines diaboli baereticorum latronum & tyrannorum. id. In lupo tanta eſt voracitas & crudelitas ut non ſolum quod ad ventrem ſatis eſt, interficiat, ſed niſi impediatur cotum gregem paſſim proſternat. Imprimis humanae carnis ſolet eſſe avidus & nihil tam apetit atque cruorem. Franzius. Herba quadam origano. they are Tyrants, and in Scripture language Wolves. Now two things in wolves eſpecially they reſemble.

1 Their Subtlety, or craftineſſe in getting the prey, for the Wolfe, animalia cornuta invadit a tergo ne poſſint ſeſe defendere contra manifeſt as injurias, hee comes behind horned beaſts, ſets upon them unawares, that they may not bee able to defend themſelves; So Tyrants deal craftily with the people, take them ſuddainly in their ſtratagems, and ſpoil them of the benefit of Law, and other helps, Exod. 1.10. Act. 7.19. Pharaoh that Tyrant, dealt ſubtlely with the Jews, ſo did Haman, Eſther, 3.8, 9. ſo did Iſhmael, Jer. 41.5, 6, 7.

2 Their Cruelty, Wolves are very cruel and bloudy, they will kill many Lambs, many ſheep, and onelyonly ſuck their bloods, nothing do they deſire more, than bloud, and mans fleſh, and when they go out to prey, they do ſharpen their teeth with a certain herbe they chew. So Tyrants are Wolviſh in this reſpect. Adonibezeck was not hee ſuch, when he cut off the thumbs and toes of ſeventy Kings? Judges 1.7. was not Herod a ravenous wolfe, who ſuckt the blood of all the children in Bethlehem, and the coaſts thereof, under two years old, Mat. 2.16. what a ſhe-wolfe was Athaliah, who p. 265murthered all the ſeed Royal? 2 King. 11.1. what a cruel bloudy wolfe was Menahem, who ript up all the women with childe in Tiphſah? 2 King. 15.16. and was not Manaſſes a mighty bloudy-ſucking and ravenous wolfe? who filled Jeruſalem with innocent bloud from one end to the other? 2 King. 21.16. Jehoiachim and Jehoiachin were Lyons and wolves, that catched the prey, and devoured men, Ezek. 19.3, 6. and in Zedekiahs daies the Princes and Rulers were ſuch, as filled the land with bloudy crimes, Ezek. 7.23. not unjuſtly therefore are they ſaid to bee like wolves, yea to bee wolves, Zeph. 3.3.

Ravening the prey.

Theſe words wee had in the 25. ver. the Prophets were like Lyons ravening the prey; Tyranni nominabantur Lycaones & portae finxerunt principes propter ſaevit… mutari in lupos.and the Princes were like wolves ravening the prey; wolves are more ignoble than Lyons, and the Princes were worſe than the falſe Prophets, they ravened ſorer than they.

To ſhed bloud.

Of this ſinne mention is made in the 4, 6, 9, & 12. verſes of this Chapter. Its a ſinne in any, but eſpecially in Princes, who ſhould protect their ſubjects from violence and bloud, and rather venture the ſheding of their own bloud, than ſuffer the peoples to be wrongfully ſhed; but now the Princes were ſo wicked, that like wolves they deſtroyed and devoured their own ſheep; by breaking Covenants made with other Princes, and ſo drawing upon them barbarous Nations. By receiving bribes, and hearkening to tales, they gave way to the execution of innocent ones, by which ſinne they deſtroyed the lives of men, their perſons, and the image of God, for which thing no recompence can bee made, nor ought to bee taken if it could bee made, Numb. 35.31. hee that ſhed bloud unjuſtly, was to have his bloud ſhed, whatſoever he were.

p. 266And to deſtroy ſouls.

Soules are not in the power of Princes or other men to deſtroy or hurt, Mat. 10.28. They are the Lords, Ezek. 18.4. and he only hath power over them. Princes here are ſaid to deſtroy ſouls, becauſe they do what lies in their power to destroy them; or we may take ſouls here Synechdochically for the whole man, they ſhed bloud to deſtroy men; When the bloud of men is ſpilt, they are deſtroyed,

To get diſhoneſt gain.

foreignThe Heb. is rendred by Mont. ad appetendum concupiſcentiam, to deſire a luſt, or to ſatisfy a luſt, and in the Margent, he hath it thus, ut avare ſectentur avaritiam, that they might covetouſly, or greedily follow Covetouſneſs: Ut faciant quaeſtum, ſay others, that they might make gain. The French is, Pour enſuiure le gam en avarice, to follow gain in covetouſneſſe. Theſe Princes did covet the wealth of the People, and found out waies to cut them off, that ſo they might injoy their eſtates. Theſe words, diſhonest gain, wee had in the 13. verſ. and therefore ſhall forbear to adde any thing more about them.

Obſ. 1 That when Prophets and Prieſts are corrupt, the Magiſtrates are not ſound, in the 25. verſ. the Prophets were like Lyons, they devoured ſouls; in the 26. the Prieſts violated the Law, and prophaned the holy things; and here the Princes were like wolves, ſhedding bloud: When the heads in the Eccleſiaſtick eſtate are evil, thoſe in the Civil eſtate are ſeldome good; when Prophets and Prieſts do wickedly, Princes will quickly learn to follow them. They have great influence into the Courts and hearts of Princes.

Obſ. 2 When Magiſtrates and Rulers are covetous, they are inſatiably Covetous, and will be cruel to ſatisfy their covetous luſts: The Princes were greedy of gain, and to get it, they like wolves, did ravine the prey, ſhed bloud, deſtroy ſouls. They being Princes had great revenues, but they were not content with what was their own, they caſt their eies and thoughts upon what the people had, and let out their deſires after the ſame, and Covetous deſires brought forth oppreſſion in Taxes and p. 267cruelty, in making away, and cutting off many rich ones, under pretence of delinquency, that they might injoy their lands and livings. When men are greedy of gain, they will take away the life of the owners thereof, Prov. 1.19. Ahab and Jezabel took away the life of Naboth for his vineyard, which they greedily coveted, 1 King. 21.19. Solomon tells you that a wicked Ruler is like a roaring Lyon, and a ranging Bear; he is a great oppreſſor, Pro. 28.15, 16. he threatens them, fills them with fears, and dayly is plucking away their eſtates from them; he rangeth here for a prey one day, and there for a prey another day, and is never ſatisfied, till hee hath devoured them and theirs. Zeph. 3.3. Her Princes within her are roaring Lyons, her Judges are evening wolves, they gnaw not the bones till the Morrow, they devour the men one day, & their eſtates the next day, the fleſh will not ſuffice them, but they muſt eat up bones and all. Covetouſneſſe is an inſatiable horſe-leech, that cries give, give, and will break all Laws, Bonds, Relations, to injoy what it deſires. There was much in it, when the Lord forbade Kings to multiply gold and ſilver greatly to themſelves, Deut. 17.17. hee foreſaw that if their hearts were carried out ſtrongly after ſuch things, that they having power in their hands, would oppreſſe, ſhed bloud, deſtroy ſouls, and all, for to get diſhoneſt gain. Iſaiah therefore calls ſuch Princes, Theeves, ch. 1.23. they robbed, they murthered the people to inrich themſelves; Vespaſian was ſuch a Theif to the Roman ſtate, who put in the greateſt Offices the greateſt extortioners, whom he uſed like ſpunges, to fill them while dry, and to cruſh out their liquor when they were full;Sueronius in Veſpaſiano. when they were grown rich then hee ſpoiled them. Its needful to pray for Rulers, that they may fear God, hate Covetouſneſſe, and never prove roaring Lyons, nor ravening wolves.

28 And her Prophets have daubed them with untempered morter, ſeeing vanity, and divining lies unto them; ſaying, thus ſaith the Lord God, when the Lord hath not ſpoken.

Here wee have the Prophets brought in again, where beſides thoſe ſins mentioned, verſ. 25. you have an addition of their flattery and lying.

p. 268Have daubed them with untempered morter.

Of theſe words ſee before, cha. 13.10.11. I ſhall give you the various readings.

Montanus, liniebant eos inſulſo, they daubed them with that was unſavoury. Sept. foreign.

Scholion, foreign.

Vulg. Liniebant eos abſque temperamento.

Vatabl. Oblinunt eis cruſtam inſulſam.

Jun. Piſc. Obdu…unt eis ineptum t…ctorium.

Lavat. Complanabant eos luto infirmo.

French, Les plastroyent ſans eſt offe.

Munſt. Linierunt eis caementum inſulſum.

Taphel imports, a thing unſeaſoned, weak, inept to adhere and cleave to a thing, and quickly falling off, having no …enacitie in it. When Plaiſterers lay loam or ſand upon a wall,Materiam notat quae ad compingendum inutilis eſt quaeque cito decidit. and there be nothing binding therein, ere long it falls off again, though for the preſent it covers deformities, and makes it ſeem goodly; So theſe Prophets flattered the Princes and great ones, and plaiſtered over their vile practiſes, with ſmooth and fair words, incouraging them in their waies, and promiſing them ſafety; which they did, having countenance and maintenance from them, Mic. 3.11. and upon hopes of greater preferment, but it proved otherwiſe; for when the winds and ſtorms of divine diſpleaſure came, both Prophets, Princes, and the untempered morter fell together.

Seeing vanity, and divining lies unto them, ſaying, Thus ſaith, &c.

Theſe words were formerly ſpoken of, cha. 13.6, 7. they told the Princes and People, that they had viſions from God, that hee had ſpoken unto them, and ſent them to propheſy ſuch things unto them, whereas they ſaw nothing, neither heard or had any thing from God, but followed their own ſpirits, which were vain and lying. Herein they dealt perfidiouſly with God and man.Falſo mala ſide & decep…orie.

Obſ. 1 Though Princes and Rulers bee exceedingly wicked, inſatiably covetous, and cruel, oppreſſing and deſtroying the people, p. 269yet there be Prophets will flatter, countenance, and incourage them in thoſe waies. The Princes were ravening wolves, ſhed bloud, deſtroyed ſouls to get diſhoneſt gain, and Jeruſalems Prophets daubed them with untempered morter. They applauded their practiſes, juſtified their doings, and told them that God did approve of their waies. It was not the Nobles, Citizens, but the Prophets of Jeruſalem which did this. Princes and great ones, want not falſe and lying Prophets to bolſter them up, and to bear them out in their vile and deteſtable courſes.

Ahab was a wicked King, and hee had a multitude of flattering, daubing Prophets, 2 Chron. 18.10, 11. Go and prosper, for the Lord hath delivered it into the hand of the King, the enterprize is warrantable, will prove ſucceſſeful, fear not. There were flattering divinations among the falſe Prophets, Eze. 12.24. and with theſe they be daubed the wicked Princes, and ſtrengthened the hands of evil doers, Jer. 23.14. when Princes are evil doers, and incouraged by falſe or true Prophets, they will do miſchief with a witneſs. When the King that lately ſuffered, was upon oppreſſing deſignes, to get diſhoneſt gain,Plus nocet lingua adulatoris, quam manus perſecutoris. did not Englands Prophets, flatter, inc…urage, and daube with untempered morter, when they told him, all the people had, was his, that hee might do what hee pleaſed with his ſubjects, and their eſtates?

Fla…tery is Evil in any, but worſt of all in Prophets, and eſpecially when they have to do with wicked Princes, whom they harden in their wickedneſſe thereby, and ripen for deſtruction. Flattery pleaſes men greatly, its like tickling, but there is a tickling unto death, Reproof is a pretious balme, Pſalm. 141.5. but flattery is a deſtructive net, Prov. 29.5. let the true Prophets abhor it, and ſo ſpeak the truth, that they may appeal to the conſciences of great and ſmall, as Paul doth, 1 Theſ. 2.5. Not at any time uſed wee flattering words, as yee know. Its good to bee free from flattery, and alſo from reviling. Many, that they may not ſeem to flatter, yet will revile and ſpeak evil of Rulers, both which are evil.

Obſ. 2 That what falſe Prophets give out is unſavoury, and unſound weak and uſeleſſe: its untempered Morter: it may ſtick in mens heads a little, to ſtrengthen them to do wickedly: but it wil not ſtick in their hearts, to ſtrengthen them againſt the day of p. 270evil, and to juſtify their doings, what is there in vanity and lies to eſtabliſh? Falſe Prophets ſee vanity, and divine lies, which are unſavory and unprofitable things; its truth, and divine truth which eſtabliſheth, 2 Pet. 1.19. the vain and lying imaginations of men, do deceive and diſappoint. Paſhur propheſyed lies, the things of his own heart and ſpirit, which himſelf and others truſted in, but ſee how hee, and they beleived him, were deceived, and diſappointed, Jer. 20.6. The ſcornful rulers which made lies their refuge, and hid themſelves under falſhood, ſaying, The over-flowing ſcourge ſhal not come unto us, Iſa. 28.14, 15. ſee what the Lord ſaith in the 17. verſ. The hail ſhall ſweep away the refuge of lies, and the waters ſhall overflow the hiding place; Falſe Propheſies, falſe opinions, falſe confidences▪ will not advantage in a windy, and ſtormy time, they are all untempered morter, and what men give out from themſelves, and not from God, doth not profit at all, Jer. 23.32.

Obſ. 3 The ſubtlety and impudency of falſe Prophets, to make way for their vanities and lies, they pretend they have meſſages from God, and ſay, thus ſaith the Lord God, there is their cunning; and to make God author of their vanities and lies, there is their impudency. They knew their dreams, viſions, vanities, lies, would not take with Princes or people, if not preſented unto them, as from God. The true Prophets told them, thus ſaith the Lord, and the falſe made uſe of his name, and authority, the better to uſher in what came from their own ſpirits, for whatſoever ſeems to have the authority of men or God to back it, hath the better acceptance, and greater influence. This was the conſtant practice of falſe Prophets, as you may ſee Jerem. 28.10, 11, cha. 14.14. ch. 27.14, 15. ch. 23.17. Ezek. 13.6, 7. They made God the author of all their vanities, lies, dreams, and whatſoever came out of their own heads and hearts, which argued an height of impudency in them. They did not onelyonly abuſe men, but they greatly abuſed God, Jer. 5.12. they have belyed the Lord, and made that to bee the word of God, which was not, they walked in lies, and ſtrengthened the hands of evil doers; which provoked God ſo bitterly againſt them, Jer. 23.14, 15. that he ſaith, hee would feed them with wormwood, and make them drink p. 271the water of gall, and becauſe many Prophets amongſt us have belyed the Lord, in making ſome Scriptures ſpeak that to maintain their opinions and tenets which never was the minde of God in them, therefore hee is wrath with them, feeding them with worm-wood, and making them to drink the water of gall.

Verſ. 29 The people of the Land have uſed oppreſſion, and exerciſed robbery, and have vexed the poor and needy: yea, they have oppreſſed the ſtranger wrongfully.

Having ſpoken of the Prophets, Princes, and Prieſts ſinnes, hee comes now to the peoples, they had no cauſe to inſult over and cenſure them, for themſelves were not free, and their ſins were

1 Oppreſſion.

2 Robbery and Covetouſneſs.

Both theſe aggravated from the perſons they oppreſſed, robbed; and they were

1 The Poor and needy.

2 Strangers.

The People of the Land.

There were four ſorts of men in Canaan, Prophets of J…ruſalem, Jer. 23.14. Prieſts of the Lord, 1 Sam. 1.3. and of the high places, 2 King. 23.20. Princes of the People, Ezek. 11.1. and People of the Land, which were the inferiour ſort, the vulgar, whom the Prophet tearms ſo, not by way of diſgrace and oppoſition to the others, who were in places of eminency but for diſtinction onelyonly.

Have uſed oppreſſion.

The Hebrew is thus, Did oppreſſe with oppreſſion, that is, did greatly oppreſſe. The word for oppreſſing, notes oppreſſion by force or fraud, as hath formerly been ſhewed, and is rendred here by Junius, fraudant fraude, and by Piſcat, fraudem exercet ſumme, This People deals very deceitfully. Some p. 272read the words thus, Calumniabantur calumniam, or Calumniando calumniati ſunt, They did calumniate one another, and ſo oppreſſe;Vulgar. Vatablus. for calumniation, or ſlandering, is a great wronging and oppreſſion of a man. Thoſe are given to oppreſſing will uſe ſlander, Fr…a fait extorſion par violence.fraud, force, any way to accompliſh their wills and deſires.

And exerciſed robbery.

Theſe words are the ſame in the Hebrew, with thoſe chapt. 18.12. hath ſpoiled by violence. There the verbe is in the ſingular number, and the ſubſtantive in the Plural, here the Verbe is in the Plural, and the Subſtantive in the Singular number. They did ſteal and get from one another what they could, ſecretly or openly, which was violence and robbery, and this they did frequently, they were exerciſed in it.

And have vexed the Poor and Needy.

The word for vexed here is, foreign the ſame with oppreſſed or uſed oppreſſion, of which with the other words Poor and Needy, was ſpoken chap. 18.7.12. ch. 16.49. the Poor and Needy ſhould have been counſelled, comforted, not vexed or oppreſſed.

Yea, They have oppreſſed the ſtranger wrongfully.

Of Oppreſſing the ſtranger hath already been ſpoken in the 7. verſ. of this chapter. The Hebrew for wrongfully, is, belo miſhphat, abſque judicio, without right. The French is, Sans au cune jugement, without any juſtice or equity. They did injuſtly oppreſſe the ſtranger againſt all law add right. There was no juſtice amongſt them, in their dealings with natives or ſtrangers, only fraud and force took place.

Obſ. 1 That People are uſually ſuch as thoſe over them in Church and State are. The Prophets, the Prieſts, the Princes, were wicked, and the People were like unto them. The Prophets were covetous, and thereupon oppreſſed, taking the treaſure and pretious things, verſ. 25. the Prieſts violated the Law, and prophaned the name of the Lord, ver. 26. p. 273The Princes for diſhoneſt gain, did diſhoneſt and cruel things, verſ▪ 27. and here the People were like them, covetous, uſing oppreſſion, and exerciſing robbery, Micah 3.11. the heads thereof, that is, of Sion, judge for reward, and the Prieſts thereof teach for hire, and the Prophets thereof divine for mony. Here the chief in the ſtate and Church had their eies upon the reward, the hire, the mony, and to enjoy the ſame, they would do, ſay, any thing. Covetouſneſs is the root of all evil, and cauſeth all ſorts of men in whom its found, to comply with the humors of others, for its own intereſt, and to make a prey of thoſe do oppoſe the ſame; and were not the people ſuitable unto theſe that were over them? Jer. 5.31. The Prophets Propheſy falſely, and the Prieſts bear rule by their means, and my people love to have it ſo; the falſe Prophets by their lies and flatteries, did ſtrengthen the wicked Priests in their practices, they took into their hands (ſo the words may bee read) more power than they ſhould,Accipiebant munera ad ſuas manus. Mont. in Margent. and gifts which they ſhould not, and the people love to have it ſo; they love to hear the Prophets lies, and to feed the Prieſts with gifts, to bear them up in their waies, cha. 6.13. from the leaſt of them to the greateſt of them, every one is given to Covetouſneſſe, and from the Prophet even unto the Prieſt, The word for prophanation is foreign from foreign diſſimulare doloſe agere, as well as, profane agere.every one dealeth falſely: and how came it to bee ſo? the people learned it of thoſe in place, Jer. 23.15. From the Prophets of Jeruſalem is Prophaneneſſe gone forth into all the Land; the word may bee rendred hypocriſy, diſſimulation, deceit, the falſe Prophets were notorious Hypocrites, Deceivers themſelves, and they infected all the Land with their leaven. It was the Prophets and Prieſts principally that made the Kings glad with their wickedneſſe, and the Princes with their lies; Hoſ. 7.3. and when a Prince or Ruler hearkens to lies, all his ſervants are wicked, Prov. 29.12. Wicked Prophets and Prieſts make wicked Princes; wicked Princes make wicked ſervants, and wicked Subjects. They tell them tales, lies, accuſing unto them thoſe are contrary to their waies, deſignes, and intereſt, or not forwarders thereof; whereupon Princes ſet their ſervants, creatures, agents on work, to obſtruct and pervert juſtice, to intrap and cruſh ſuch perſons. This was much practiſed in late daies. The Prelates poſſeſt the p. 274Princes, with their lies and falſehoods, concerning the book of ſports on the Lords day, concerning Altars …nd Altar-worſhip, and they quickly infected all their Servants, and too many of their Subjects therwith, ſo that if the Prophets, Prieſts and Princes be naught, the people are too like unto them.

Obſ. 2 Covetous Practiſes in deceiving of, or in getting, and griping from others, is plain thee very; the people of the land have uſed oppreſſion, or deceit; as your margents have it, and exerciſed robbery. When Covetouſneſſe puts men upon deceitfull practiſes; as to uſe falſe weights, falſe lights, falſe meaſures, its robbery, ſo when corrupt, counterfeit, imbaſed materials bee put off for ſound and good, bee it in monies, cloathing, corn, meal, wines, fleſh, fiſh, any vendible commoditie, its in the judgement of God, robbery; ſo exacting of Fees, expedition money, taking advantages of mens neceſſities, of forfeitures of Bonds or lands; with-holding of ſervants and labourers wages, altering of wills, forgeing of deeds, warrants, Luke 19.8. Levit. 19.13. thou ſhalt not defraud thy neighbour, neither rob him, the wages of him that is hired ſhall not abide with thee all night untill the morning; the word for defraud, notes wreſting and plucking from a man, and is the ſame with the word for oppreſſing here; ſo that he who oppreſſeth, who wreſts any thing from another by ſubtlety, hee plaies the Theif, hee robs him; ſo for the hired mans wages, when the time agreed upon for paiment comes, you muſt not defer one night, one day longer, its oppreſſion, its robbery, and cries out againſt men, James 5.4 when many for greedineſſe of gain, bought and ſold in the Temple, Chriſt called them Theeves, you have made it ſaith Chriſt, A den of theeves, Mat. 21.13. the Prieſts for gain, gave way to others to buy and ſell doves and other things which were of uſe for offerings & ſacrifices, & they made them who bought the ſame for ſuch purpoſes, pay dearly for them, and for this they were called theeves, not ſimply for being in the Temple, it was their Covetous practiſes, their deceiving, their griping, that made Chriſt brand them with that name. When men out of Covetouſneſſe do grate upon others, defraud, and over-reach them in bargaining, or otherwiſe, they are robbers, and ſuch doings p. 275is called robbery, Amos 3.10. They know not to do right, ſaith the Lord, who ſtore up violence and robbery in their Palaces; they were ſo exerciſed with Covetous practiſes, that they knew not to do right, onelyonly they were acquainted with theevery. Niniveh was ſuch a City, Nahum. 3.1. it is full of lies, and robbery, all ſhops, all places in it were full of them; I fear London is too like Niniveh, full of lies, and robbery; are not mens hearts, tongues, hands, exerciſed with covetous practiſes? is there not much fraud, griping, and catching advantages in moſt ſhops, places, and perſons? when will the time come, that this City may bee called a City of righteouſneſſe, the faithful City? If you do finde your hearts carried out greedily after gain, and deſire to be rich, conſider theſe places of Scripture.

Prov. 28.20. Hee that maketh haſte to be rich ſhall not bee innocent, Lo jinnakeh, non er…t impunis, hee ſhall not go without puniſhment, God will plague him one way or other, ſend ſome ſecret curſe into his heart or eſtate, if not ſome outward viſible judgement.

Prov. 20.21. An inheritance may bee gotten haſtily at the beginning, but the end thereof ſhall not bee bleſſed. Men may think God bleſſes them, loves them, they thrive, they get great eſtates, but marke the end, the end of an eſtate ſo gotten ſhall not be bleſſed; how many get great eſtates in this City, and their children ſpend it ſhamefully, when they are gone.

Jerem. 17 11. He that getteth riches and not by right, ſhall leave them in the midſt of his daies, and at his end ſhall bee a fool; hee promiſes long life to himſelf, but hee ſhall ſoon bee pluckt away, and bee declared to bee a fool, Luke 12.19.20. Soul, thou haſt much goods laid up for many years, eat, drink, and bee merry; hee thought hee ſhould live long, but what followed? Thou fool, this night thy ſoul ſhall bee required of thee, then whoſe ſhall thoſe things bee thou haſt prov…ded? it may bee you think your children ſhall have what you get, b…t its more than you know▪ if you will beleeve David, Pſal. 39.6. ſuppoſe your heir do, can you tell what hee will prove? its more than Solomon could tell, Eccl. 2.19. who knoweth whether hee ſhall be a wiſe man or a fool.

p. 2761 Tim. 6.9. read, ſtudy, minde thoſe verſes well, they have much in them.

Obſ. 3 Who are a prey and ſpoil to the rich and great? its the poor, needy, and ſtrangers: the people of the land vexed and oppreſſed them. Thoſe had States, purſes, and power, they dealt wrongfully with others. The Scripture ſets out this evil by various expreſſions. Men are ſaid to have

An Evil eye againſt the poor, Deut. 15.9.

To ſet their eyes againſt the poor, Pſa. 10.8.

To Lye in wait to catch the poor, Pſa. 10.9.

To deviſe deviſes to deſtroy the poor, with lying words when he ſpeakes right, Iſa 32.7.

To ſhame the counſel of the poor, Pſa. 14.6.

To deſpiſe the poor, James 2.6.

To mock the poor, Prov. 17.5.

To hate the poor, Prov. 14.20.

To Rule and Lord it over the poor, Prov. 22.7.

To bend their bow to caſt down the poor, Pſal. 37.14.

To grind the faces of the poor, Iſa. 3.15.

To turn aſide the poor in the gate, Amos 5.12.

To take away the right from the poor and needy, Iſa. 10.2.

To tread upon the poor, Amos 5.11.

To ſell the poor for ſhoes. Amos 2.6.

To rob the poor, becauſe he is poor, Prov. 22.22.

To take away his houſe violently. Job 20.19.

To devour the poor ſecretly, Hab. 3.14.

To oppreſſe the poor, cruſh the needy, Amos 4.1.

To ſwallow up the needy, Amos 8.4.

To turn aſide the ſtranger from his right, Mal. 3.5.

To oppreſſe him, as here.

To ſlay him, Pſal. 94.6.

The Lord takes ſpecial notice of the Poor, and mens carriages towards them; take heed then, that the spoil of the poor bee not found in your houſes, as its ſaid, Iſa. 3.14. and that their bloud be not found on your skirts, Jer. 2.34. for the Lord will ariſe for the oppreſſion of the poor, and ſighing of the needy, Pſa. 12.5. hee will maintain their right, Pſal. 140.12. Let your hearts and eies bee towards them, let your hands bee ſtretched out to do them good, for bleſſed is hee p. 277that conſidereth the poor, Pſal. 41.1. and who ſo hath mercy on them is happy, Prov. 14.21. be not of that generation, Prov. 30.14.

Verſ. 30 And I ſought for a man amongſt them, that ſhould make up the hedge, and ſtand in the gap before me, for the Land, that I ſhould not deſtroy it: but I found none.

The Lord having made a large catalogue of Jeruſalems ſinnes, and ſhewn an univerſal corruption of all ſorts of men, what could bee expected but that hee ſhould proceed to the deſtruction of them? But that hee might more fully juſtify his proceedings, towards theſe that were already in captivity, and likewiſe towards them that were yet remaining, hee tells them what hee did, hee ſought for ſome one or other to have appeared, interceded, and prevented judgements. Hee looked ſome courſe ſhould have-been taken, the land being ſo guilty, to have kept off deſtroying judgements, and ſeeing there was none minded the publike good, doing ought that might occaſion God to ſpare them; the fault was in themſelves, and not in him, that they were wholly ruined.

And I ſought for a man amongſt them.

The Hebrew word foreign ſignifies to ſeek, magno ſtudio & conatu ambulatione & pedibus non verbis, as Kirker obſerves, An earneſt, diligent ſeeking, a running up and down to finde out a thing. So here the Lord made a diligent ſearch, hee went up and down from Prophet to Prieſt; from Prieſt to Prince, from Prince to People, to ſee if hee could find out any man. Its ſpoken of the Lord after the manner of men, and is ſuitable to that expreſſion, 2 Chro. 16.9. the eyes of the Lord run to and fro throughout the whole earth; that is, Divine Providence exactly obſerves all things in the world, eſpecially what men do, and here, God looked earneſtly upon all ſorts of men, to ſee if any ſtirred to interpoſe, and ſtand in the gap. The French is,J'aj demandi d' 'entre eux quilque homine. I demanded ſome one among them. I called for a man to come forth, and ſee if he could prevent thoſe judgements were coming upon them.

p. 278That ſhould make up the hedge.

The Hebrew is, Goder gader, hedging an hedge. Vulg. Qui interponeret ſepem. The words are metaphorical; and the metaphor is taken from vineyards, gardens, and places incloſed, which uſe to have fences and hedges about them, to preſerve them from every thing might harm them, both men and beaſts. The Jews were Gods vineyard, Iſa. 5.1. and he had fenced and hedged them, verſ. 2.5. they were Gods garden, and hee had incloſed them, Cant. 4.12. The fence, hedge, or wall, about this people was,

1 Gods protection of them, hee had a ſpecial care of them being his Church and people, above all others, as the City Jeruſalem had a wall about it, Nehem. 1.3. ſo God was a wall to the Citizens thereof, Zach. 2.5. a wall of fire round about them. Iſa. 27.3. leaſt any ſhould hurt his vineyard, he kept it night and day, hee watched over it continually, and preſerved it.

2 Thoſe things and means God had given them to bee an hedge, or wall unto them, as

1 Sound doctrin, which was as an hedge to keep out all errors, corrupt and heatheniſh opinions, which they were in danger of, having the Nations round about them, but God had given them good doctrin, Prov. 4.2. right words, Pſal. 33.4. lively oracles, Act. 7.38. faithful commands. Pſal. 119.86. ſure teſtimonies, Pſalm 93.5. ſuch as they were to try all doctrines and opinions by, Iſa. 8.20.

2 Pure worſhip, which was as a hedge between them and the Heathens, Deut. 6.13, 14. Thou ſhalt fear the Lord thy God, and ſerve him, and ſhalt ſwear by his name, yee ſhall not go after other gods, the gods of the people that are round about you, verſe 17, 18. you ſhall diligently keep the Commandements of the Lord your God and his Teſtimonies, and his ſtatutes which hee hath commanded thee, and thou ſhalt do that which is right and good in the ſight of the Lord, that it may bee well with thee, 2 King. 17.36, 37. God had appointed them, a pure way of worſhip, which hedged them in from all falſe waies of worſhip, from bringing in ought of their own and others.

p. 2793 Good Laws, Deut. 4.8. what nation is there ſo great that hath Statutes and judgements ſo righteous? No Nation under heaven had ſuch Laws to bee governed by as the Jews had, and thoſe Laws were hedges againſt all injuſtice, they might not wrong one another, nor ſtrangers.

4 God had given them good Prophets, Prieſts, and Princes, for their ſafety, to bee an hedge unto them. The Prophets were to preſerve the doctrine ſound, the Priests to keep the worſhip pure, and the Princes to ſee juſtice impartially executed; Elijah a good Prophet was the horſeman, and Chariot of Iſrael, 2 King. 2.12. chap. 13.14. the Prieſts were mediators between God and the people, Joel 2.17. the Princes were the ſtrength of the Land, Prov. 29.4. Thus you ſee what the hedge was, and if you would have it more briefly, it was the Covenant made between God and this people, hee had promiſed to be their God, and to protect them, they had promiſed to bee his people, and to walk in his waies. Now when they tranſgreſſed the Covenant the hedge was broken, and gaps were made.

The Hebrew for Gaps is bapperetz, in the breach, from paratz, to divide and break through. They had now broke through the Hedge, and made many Gaps, which appears thus.

1 The Doctrin was corrupted, there was much chaffe mingled with the Wheat, Jer. 23.28. falſe prophets gave in that to bee divine, which was from their own hearts, ſpirits, heads, Ezek. 13.2; 3. They propheſied lies, Jer. 14.14. the providence of God was denyed, and his omnipreſence, Ezek. 8.12. The Lord ſeeth us not, hee hath for ſaken the earth; ſo his juſtice, Ezek. 18. They ſaid his waies were not equall, the fathers had eaten ſowre grapes, and the childrens teeth were ſet on edge, verſ. 2. & 25. they taught the people to ſwear by a falſe god, even by Baal, Jer. 12.26.

2 For the Worſhip, That was greatly corrupted. The Sanctuary was defiled with deteſtable things, Ezek. 5.11. they had brought Images and Idols near to the Temple, and into the Temple, Ezek. 8. they had high places and Altars in every ſtreet, Ezek. 16. they burnt incenſe to other gods, and worſhipped the works of their own hands, p. 280Jerem. 1.16. The Statutes of Omry were kept, and the works of the houſe of Ahab, Micah 6.16. and the fear or worſhip of God was taught by the precepts of men, Iſa. 29.13.

3 The Laws were wreſted and perverted, ſo that there was no juſtice, Mic. 3.9. They abhor judgement, and pervert all equity; all that was right, equal, juſt, they oppreſſed or ſuppreſſed, and would not let it take place; ſo that according to Iſaiah, judgement was turned away backward, and juſtice ſtood farre off; they thruſt them out of doors, out of their gates and Cities, and when they preſſed hard to come in, there was no admiſſion, the doors and gates were lockt and bolted upon them, equity could not enter, Iſa. 59.14. only oppreſſion was let in, Iſa. 5.7.

4 For The men, who ſhould have been as ſtrong ſtakes to keep up the hedge, they were rotten. The Prophets were Lyons, Jer. 23.14. the Prieſts corrupters and wicked, Lam. 4.13. the Princes were rebellious, and companions of Theeves, Iſa. 1.23. and all of them brake Covenant with God, Ezek. 16.59. ſo that its evident the hedge was broken, and gaps made.

To make up the hedge, and ſtand in the gap.

What that is, falls in now to be conſidered, and it lies in theſe things.

1 In publike oppoſing thoſe corruptions were crept in, and practiſed amongſt them. When of old the Jews had broken down the hedge, by making a Calfe, Moſes appeared for God againſt this wickedneſſe, hee ſeized upon the Calf, Exod. 32. burnt it, ground it to powder, made the people drink it, ſharpely reproved Aaron, and ſtood in the gate of the Campe, ſaying, who is on the Lords ſide? let him come unto mee, and when the Sonnes of Levi came to him, he commiſſioned them to ſlay the Idolaters, and this was the beginning of making up the breach; ſo when Joſiah beganne to purge Judah and Jeruſalem, from the high places, the groves, images, and Altars, that were therein, then was the hedge making up which they had broken down, 2 Chron. 34.3, 4. p. 281In Nehemiahs daies, when the hedge was new made about them, there were ſome began to tread down the hedge, and make a gap therein by doing unlawful things on the Lords day, whereupon the zeal of Nehemiah was kindled; ſo that hee contended with the Nobles of Judah, who countenanced them, and did violence to the Sabbath themſelves: Saying, what evil thing is this that yee do, and prophane the Sabbath? Neh. 13.15, 16, 17, 18.

2 In mourning for ſuch breaches, and deprecating the wrath and judgements due for the ſame. When the Calfe was made and the people worſhipped it, now the hedge was down, Gods wrath ready to break in upon them, and to conſume them, Exod. 32.10. but Moſes being affected much with what they had done, and with what God was about to do, he falls to praying and interceding for the People, Lord why doth thy wrath wax hot againſt thy people? &c. wherefore ſhould the Egyptians ſpeak and ſay, for miſchief did hee bring them out to ſlay them in the mountains? &c. turn from thy feirce wrath and repent of this evil againſt thy People, and he did ſo, verſ. 14. now this act of Moſes was ſtanding in the breach, and making up the hedge, Pſalm 106.23. it kept out the fury of the Lord from breaking in upon them. The interceſſion of Gods ſervants is a ſtrong hedge, and wall to prevent judgements. Therefore when the Lord was reſolved upon the deſtruction of the Jews, he forbade Jeremy to pray for them, ch. 7.16. Pray not thou for this people, neither lift up cry nor prayer for them, neither make interceſſion to me, for I will not hear thee. Interceſſion or deprecation is an obſtructing of God in his way; The Vulgar hath it, Ne obſiſtas mihi, do not thou ſtop or oppoſe mee. When an Army is marching to a Town to deſtroy it, if there bee a ſtrong wall in their way, that puts them to a ſtand, and oft cauſeth them to give over their attempt. So Prayers againſt judgements, when God is marching out to deſtroy a people, puts him to a ſtand, and oft cauſes him to retreat into heaven.

3 In putting things into their primitive condition. When the buſhes trod down, and ſtakes pull'd out, are put into their places again, or new in their rooms, then is the hedge made up: When Joſiah cauſed the houſe of the Lord to bee repaired, p. 282the Covenant with God to bee renewed, the Law to bee read, and the Paſſeover to bee kept according to the inſtitution thereof, and all things were brought to their primitive condition, 2 Chron. 34. & 35. chapt. then was the hedge made up, then was there a man ſtood in the gap before the Lord. So when Jehoſhaphat brought back the people, from falſe doctrin, and falſe worſhip, to the Lord God of their fathers, that was to the true Religion and worſhip, and ſet Judges in all the fenced Cities of Judah, and ſet Levites, Prieſts, and the chief of the Fathers in Iſrael, in Jeruſalem, and inſtructed them to do all things faithfully, with a perfect heart, and for the Lord, 2 Chron. 19.4. &c. when hee brought things to the pattern in Moſes's daies, then was the hedge made up, then God was with them, and protected them againſt thoſe wilde beaſts, the Ammonites, Moabites, and theſe of Mount Seir, ch. 20.

For the Land, that I ſhould not deſtroy it.

By Land, is meant the people of the land, the inhabitants, and their habitations, which were all ſhortly after laid waſte by the Chaldaean Army. The Septuagint renders theſe words,foreign. that I ſhould not deſtroy it, That I ſhould not leave it for ever.

God by degrees left the Temple, the City, the land, and none of them intreated him to ſtay, and when he was gone, deſtruction came upon them.

But I found none.

Was there not Jeremy and Ezekiel, who interceded with God for this people? were there not many that mourned for the abominations that were amongſt them? Jerem. 9.1. chap. 14.11. Ezek. 9 4.8.

Its true, Jeremy did appear for God, hee oppoſed the falſe Prophets, cryed out of their falſe and corrupt waies of worſhip, the perverting of juſtice, the iniquities of Prieſts, Princes, and People, but they would not hearken to him, Jer. 44.16. they deviſed deviſes againſt him, and ſlandered p. 283him, chap. 18.18. they ſought to put him to death, and caſt him into priſon, chap 38.4.6. and God had forbid him to pray for them three times, ch. 7.16. ch. 11.14. ch. 14.11. and hee could prevail with none of them towards making up the hedge.

As for Ezekiel hee was in Babylon, and the Lord looked for a man amongſt them in Jeruſalem, ſo the Lord tells Ezekiel here, I looked for a man among them, not among you.

For the ſighers and mourners that were in Jeruſalem they did it in ſecret, and durſt not openly bee ſeen, they had not ſpirits to contradict the wicked Prophets, Prieſts, and Princes, or if they had, yet they ſaw there was no good to bee done, the times were exceeding and deſperately wicked; a man was made an offender for a word, and a ſnare was laid for him reproved in the gate, Iſa. 29.21. if any appeared openly to ſpeak againſt them and their waies, they were made a prey. It was an evil time, and the time for the prudent to keep ſilence, Amos 5.12, 13. So then there was none among the Prophets, the Prieſts, the Princes, or people, whom hee mentioned in the verſes before, that minded or made up the hedge, or ſtood in the gap.

Obſ. 1 That ſinne makes breaches and gaps; In this chap. the Lord having enumerated the ſins of all ſorts in Jeruſalem, here hee tells them the hedge was down, and gaps were in it. Their ſinnes brake down the hedge, and made thoſe gaps, Iſa. 30.13. This iniquity ſhall bee to you as a breach, ready to fall, ſwelling out in an high wall; as ſtormes, warres, do make breaches in a wall, ſo doth ſinne make breaches in a State: Solomons ſinnes made ſuch a breach therein, that ten Tribes were rent there-from; and given to Jeroboam, 1 King. 11.31. whence it came to paſs that Ephraim envied Judah, and Judah vexed Ephraim, Iſa. 11.13. Sinne made the breach between the Tribes, Iſa. 9.21. the breach between them and other Nations (Zedekiahs perfidiouſneſſe did it) Ezek. 17.15. the breach between God and them, Iſa. 59.2 their iniquities ſeparated between them and their God, and their ſinnes hid his face from them, that he would not hear, and ſet God againſt them, Ezek. 5.8. Sin makes breaches in Churches, 1 Cor. 1.11, 12. and breakes Churches, Rev. 2.5. p. 284it makes breaches in Cities, Luke 19.14. in families, Ezek. 16.38. in mens names, Prov. 6.33. in mens eſtates, Deut. 28.15, 16▪ &c. Mal. 2.2. in mens conſciences, Mat. 27.3, 4. Prov. 18.14, chap. 15.4. and between the chiefeſt friends, Prov. 16.28.

There bee ſome ſinnes which make ſuch breaches as ſhake the foundations, Pſalm 82.5. all the foundations of the earth are out of courſe; The Laws were their foundations, but the iniquitie of the Judges moved thoſe foundations out of place, and the State was like a bowing wall, and tottering fence, Pſal. 62.3. Religion was a foundation unto them, but they had ſo corrupted the doctrine and the worſhip, made ſuch breaches therein, that God was departing far from the Sanctuary, and ſo from them, Ezek. 8.6.

Obſ. 2 When breaches and gaps are made by ſinne, the Lord hath a purpoſe to let in his judgements thereby, and to deſtroy for the ſame; They had trode down the hedge, and God had thoughts to deſtroy the land, to bring in a flood of wrath, Ezek. 20.8.13.21, you may ſee how upon their making breaches, upon the worſhip, Statutes, and Sabbaths of the Lord, hee reſolved to pour out his fury upon them, and to conſume them. Iſa. 1.23. you have the gaps their ſinnes made, and verſ. 24. the reſolution of God thereupon, Ah I will eaſe me of mine adverſaries, and avenge mee of mine Enemies. They had made breaches upon his Law, and hee would make breaches upon them. Therefore Iſa. 5.5, 6. I will take away the hedge thereof, and it ſhall bee eaten up; They have trodden down the hedge of Juſtice, made great gaps therein, and I wil take away the hedge of my protection, & let in the wilde beaſts, and boars to tread them down, and eat them up: which the Lord did quickly after. When lately the hedge was trodden down here in England, and gaps made in it, did not the Lord let in wilde beaſts to devour? were not our Princes roaring Lyons, our Judges evening wolves? did not the Prelates and Prieſts raven the prey? Devour ſoules, take the treaſure and pretious things? though now the wilde beaſts bee deſtroyed, or driven to their denns, yet every gap is not ſtopt, nor the hedge fully made up.

p. 285Obſ. 3 When the hedge is down, gaps are made, and judgements ready to come in upon a people; the Lord looks that one or other ſhould appear, put forth himſelf to prevent thoſe Judgements. I ſought for a man to make up the hedge, to ſtand in the gap before mee for the land, that I ſhould not deſtroy it, Jer. 8.6. I hearkened and heard, but they ſpake not aright. God expected they ſhould have repented, and ſome at leaſt to have ſaid, what have I done? and what have I done! Oh, I have trodden down the hedge of Jeruſalem, made many gaps therein; I ſee Gods judgements comming in thereat, now I will labour to make up the hedge, ſtop the gaps, divert Gods wrath, and bring things to their primitive condition; this God lookt for, and would have been glad to have heard. So in Iſa. 59.13, 14, 15. the hedge was down, gaps were made, God was diſpleaſed, and now hee looked that one or other ſhould have ſhewed a publike ſpirit, oppoſed the ſinful practiſes, and deprecated judgements; he looks in all the gaps round about, and verſ. 16. Hee ſaw that there was no man, and wondred that there was no interceſſor, none to meet God to ſet upon him by prayer, and ſtrong arguments, to with-hold his judgements.foreign ſignifies obviare, occurrere verbis ſeu corpore. The Septuagint is, foreign, There was no helper, none to help up the hedge being down, none to help keep out the floods of Gods wrath; none to help the State or Church in that tottering condition it was; none to ſettle their foundations, and bring things into a right order.

Obſ. 4 Making up the hedge, and ſtanding in the gaps, is the way to ſave a Land from deſtruction: Let men oppoſe the ſinful practiſes in a Land, deprecate the judgements of God, and reduce things to the primitive condition; to what is required in the Word, and then the Lord will ſpare a ſinful Nation, a guilty City Jer. 5.1. run to and fro through the ſtreets of J…ruſalem, and ſee now, and know and ſe…k in the broad places thereof, if yee can finde a man, if there bee any that executeth judgement, that ſeeketh the truth, and I will Pardon; The hedge of juſtice was broken down, they had good Laws, but they were violated by all ſorts, now if any man would have appeared againſt injuſtice and falſhood, and ſeen juſtice executed, and ſo made up the breach, the Lord p. 286would not only have with-held judgements, but have pardoned. In ſuch a caſe one man may do much; Moſes ſtood in the Gap, and diverted the wrath of God, Pſalm 106.23. the hedge of Religion and Worſhip was broken down by a golden Calfe, and hee made it up, Numb. 16.41, 42. the people murmured, roſe up againſt Moſes, and Aaron, trod down the hedge of authority, whereupon the plague brake in upon them; Preſently Aaron ſteps into the gap, makes up the hedge, and ſtops the plague, verſ. 47, 48. That they did was honourable, and they were repairers of breaches. Wee through infinite mercy have had ſome Moſeſſes and Aarons, to make up our hedges, raiſe up our foundations, to ſtop ſome gaps, but all our gaps are not yet ſtopped. Are there not gaps in the hedge of doctrine? if it were not ſo, how come in ſuch erroneous, blaſphemous, and wilde opinions amongſt us? Are there not Gaps in the hedges of Civil and Eccleſiaſtical authority? Do not multitudes trample upon Magiſtracy and Miniſtry, all Powers, both Humane and Divine? Are there not Gaps in the worſhip of God? Do not too many tread down all Churches, all Ordinances, yea, the very Scriptures? Are there not Gaps in the hedge of Juſtice? through which the Bulls of Baſhan enter, which oppreſſe the Poor, and cruſh the needy? Amos 4.1. Are there not Gaps in the hedge of Love? is not that bond of perfection broken? Are there not bitter envyings and ſtrife amongſt us? Do wee not bite and devour one another? Are there not Gaps in the Hedge of Conſcience? is not the peace broken between God and your ſoules? doth not Satan come in oft at that Gap, and diſturbe you? Are there not Gaps alſo in your ſeveral Relations, whereby he gets advantage? Surely if our eyes bee in our heads, we may ſee Gaps enough: Let us make up the breaches, ſtop all Gaps in the publike and private hedges; Otherwiſe, God will break in upon us by his judgements, Levit. 26.18, 19. If yee will not hearken unto mee, I will puniſh you ſeven times more for your ſinnes, and I will break the pride of your Power?

Obſ. 5 That in times of general corruption in Church and ſtate, its hard to finde a man of a publike spirit, to oppoſe thoſe corruptions, p. 287to wrestle with God for mercy, and to bring things to their Original condition. The Lord ſought for a man amongſt them, that ſhould make up the hedge and ſtand in the gap, but hee found none, Iſa. 59.4. none calleth for juſtice, nor any pleadeth for truth. The Judges and great ones did oppreſſe the People, and none appeared publikely for them, to plead their cauſe, and reprove the oppreſſors. Many diſliked the carriage of things, but they had no ſpirit to oppoſe, they were not valiant for the truth, as Jeremy ſaith, ch. 9.3. therefore Iſa. 63.5. God ſaith, I looked, and there was none to help, and I wondred that there was none to uphold. He doth not ſay ſimply, there were none, but none to help, none to uphold; the State and Church were ſinking, and not a man ſtepped out to put to his ſhoulder, to help ſupport them. God looked for, and ſought for ſuch a man, but could find none, and to convince them of the truth thereof, hee bids them ſee and ſeek all Jeruſalem over, if there were a man that executeth judgement; Neither God nor men could finde. In common corruptions and Calamities, few have hearts to appear for the publike good, againſt over-ſpreading evils; ſinful prudence, or fear of cruſhing makes them ſilent, and lye hid, Eccl. 4.1. the oppreſſions under the Sunne were great, the tears of the oppreſſed many, but there was no Comforter, none pittied them, none appeared for them, none uſed any means to relieve them.

Verſe 31 Therefore have I poured out mine indignation upon them, I have conſumed them with the fire of my wrath; their own waies have I recompenſed upon their heads, ſaith the Lord God.

Seeing they were guilty of ſuch ſinnes as are mentioned in the chapter, and ſo univerſally corrupt, the Lord in this laſt verſe, denounces judgements againſt them. The Verbes are in the preter tenſe, I have poured out, I have conſumed, I have recompenſed. So hee had done upon thoſe in Captivity, but hee ſpeaks of thoſe in the Chapter, who were then at Jeruſalem, and its uſual in the Hebrew to put a preter tenſe for the future, to note the certainty of a thing, and ſo p. 288here, God ſaith hee had done ſo, becauſe certainly hee would do ſo. The words of this verſe wee have had before, chap. 21.31. ch. 19.12. & ch. 9.10.16.43.

Obſ. 1 When a people is univerſally corrupt, the hedges of religion and juſtice trod down, and none appears to make up thoſe hedges, God will certainly viſit that people with his judgements. Prophets, Prieſts, Princes, and people, were degenerated and greatly corrupted, all hedges down, God looked for ſome or other to appear againſt the corruptions were amongſt them, and becauſe there was none, therefore he would pour out his indignation upon them and conſume them with the fire of his wrath, and they found it ſo ſhortly after, Lam. 2.4. ch. 4.11. they and their foundations were devoured.

Obſ. 2 That God in his ſevereſt judgements is moſt juſt, I have or will recompenſe their own way upon their head; God did not puniſh them for others waies, but for their own; it was their own evil doings, brought his judgements upon them, he did them no wrong, when ſword, famine, plague, fire, conſumed them, what ever dreadful judgements have fallen out in our daies, in this or other nations, let us juſtify the Lord, hee hath recompenſed mens own waies, upon their heads; he is righteous in all his works, and holy in all his waies.