CHAP. XX.

IN this Chapter you have

1 The Exordium in the first, second, and part of the third vers.

2 A severe reproof, or refusal of those that came to the Prophet, vers. 3, 4.31.

[Page 2]3 A Relation of Gods dealings with them, in Egypt, in the Wildernesse, and in Canaan, and their sinful carriages towards him, from the 4. ver. to the 33.

4 A denunciation of judgement for their Hypocrisy, and other sins, mixt with promises of mercy, from the 33. to the 45.

5 A parabolical Declaration of the destruction of Ju­dea and Jerusalem, from the 45. to the 49.

6 A doleful conclusion of the Prophet, v. 49.

In the Exordium or Introduction you have

1 The time of this Prophesy punctually set down, both the year, month, and day, v. 1.

2 The occasion thereof, which was the comming of the Elders to the Prophet to enquire of the Lord. Ibid.

3 The commission the Prophet had to give out this Pro­phesy, vers. 2, 3.

That is, of their Captivity, Ezekiel began to Prophesy in the fifth year thereof, chap. 1, 2. and now it was the seventh year of their Captivity in Babylon, and of Zedekiahs reign at Jeru­salem, and two years and five months before Jerusalem was besieged, as appears 2 King. 25.1.

Joseph. Antiq. l. 1. c. 4.The Jews before they came out of Egypt, computed their year from the month Tisri, or Ethanim, which was part of those months wee call September and October, but after they came out of Egypt, they began their year from the month Nisan, which comprehends part of March, and part of April. Their fifth month was called Ab, which had half of July, and half of August in it.

Often in this prophesy the very day of the Month is set down, as chap. 1, 2. the fifth day of the fourth month, and chap. 8.1. the fifth day of the sixth month, and here the tenth day of the fifth month. The spirit of God put the Pro­phet upon an exact Chronology, both to strengthen the credit of the Prophesy, and to minde them of the many years were yet behind of their Captivity, that so they might repent them of their iniquity which had brought [Page 3] them into that condition, and patiently submit to the Baby­lonish yoak which God had put upon them for seventy years.

In the eighth cha [...]er. 1. the Elders of Judah sate before him, and chap. 14.1. Elders of Israel came unto him, and so its here; certain of the Elders of Israel came, the Hebrew is, men of the Elders, that is, some of the ancient that were or had been Governours and chief amongst them, they came, from whence? from Jerusalem say some,Hugo. Piscator. but they had Jeremy there to consult withal, and its not likely that after Zedekiah and the chief men had broken Covenant with Nebuchad­nezzar, that men of the Elders at Jerusalem would take a long journey to Babylon to consult with Ezekiel: Others therefore say, they were of the Captives, to whose judge­ment I should incline, if I could see how that is said in the 34. vers. and so after, might fitly bee applyed unto them. It seems probable to mee, that some of the Elders at Jerusa­lem upon the revolt of Zedekiah from Nebuchadnezzar, and falling in with the King of Egypt, might send to some of the Elders among the Captives to make inquiry of Ezekiel, touching their affairs.

They came to the Prophet, that hee consulting with God, might make known his minde unto them. They had been now seven years in Captivity, the false Prophets had pos­sessed them with hopes of returning to Jerusalem, which should abide and not bee destroyed, as Jeremiah had said; and therefore some think they came to inquire what should become of them. Others make the ground of their coming to the Prophet, and inquiring, to bee the rumors of, if not the preparation for war by Nebuchadnezzar, because the Jews at Jerusalem, had rebelled and broken Covenant with him. Hereupon they thought it might go ill with themselves, that they might suffer very hard things, if not bee cut off by the Babylonians, and therefore came to the Prophet to inquire what would bee the issue of things. Its probable they were in danger through the perfidiousnesse of their Brethren at Jerusalem, and that the consideration there­of [Page 4] might have some influence into their comming to the Prophet; but there was more than so. They now to se­cure themselves, thought and resolved of a sinful way, v. 32. Wee will be as the Heathen, as the families of the Countries, to serve wood and stone; they conceived, that if they conformed to the Babylonian worship, they should bee taken for good subjects, and bee safe, whatever befell them at Jerusalem for their provocation of the Babylonish King. This they con­cealed from the Prophet, and come to him to inquire (see­ing they were now more odious to the Babylonians than be­fore Zed [...]kiah's breaking Covenant) whether it were not better and safer for them to disperse, than to live in bodies, and multitudes together, which caused envy, hatred, and great danger at that time as they pretended. But they dissem­bled deeply, for while they lived together, they could not so easily desert the Jewish Religion, and imbrace the Ba­bylonish Idolatry. There would bee special observation of it, and bitter reprehension for it. But if they had the Pro­phets counsel, and consent to scatter themselves, and fix their habitations here and there, they thought they might do it without any noise or check.

The Hebrew for before mee, is, ad facies meas, before my faces, that is, in my presence, expecting some answer from mee.

The Hebrew is, and the word of the Lord hath been to me.

Saying, Hebrew is, to say, the spirit moved him that hee might speak to others.

There being an opportunity and season for speaking, the spirit came upon him, and informed him touching the mind of God, and commissioned him to deliver it.

He saith not Ezekiel, but Son of man, to minde him of his original, that hee was his creature, and ought to heark­en too, and observe the Laws of his Creatour, of this ap­pellation hath been spoken heretofore.

Here is a command laid upon the Prophet the Lord com­mands [Page 5] him to speak, and puts into his mouth what he shall speak. False Prophets were neither sent of the Lord, nor spake from the Lord, chap. 13.36.

The words are an interrogation, and this interrogation im­ports distast at their coming: do you come to inquire of me? your hearts are not right in this matter, you play the Hypo­crites and dissemble egregiously, for you pretend to honour me in asking Counsel at my mouth, and that if you knew my mind you would do it, whereas you are resolved before hand what to do, let my Counsels bee what they will, O you dissemblers, yee are come to try and tempt mee, whither I will give out what suits with your intentions and resoluti­ons, if so, you will imbrace it, but if not, my Counsells must be rejected, and your own established.

This Hypocritical carriage of theirs did so displease, yea, provoke the Lord, that hee sweares hee will not bee en­quired of by them. Had they come in truth and simplicity of Heart, intending to hearken to the Lord, and obey his voice, whatever hee had advised them, hee would have been inquired of by them, but being they had fallacious spi­rits, and came in a way of mockage unto God, therefore he deals roundly and severely with them, and bindes it with an Oath, that he will not be enquired of by them.

But they did inquire of God, they came to the Prophet to inquire of him, vers. 1. how then is it true, that the Lord saith, and swears, hee will not bee inquired of by them? The meaning of those words is, I will not answer them, [...] Non respon­debo vobis. Je ne vous re­spondray point. So Montanus▪ in the margent let them inquire, ask what they please, I will not answer them, and so its all one as if I were not inquired of; so the Septua­gint, Vulgar, and French have it, though they do ask, they shall not obtain, they shall not prevail. I will not answer; or if I do, it shall not bee ad votum vestrum, not such an answer as you would have.

Besides the Appellation, this verse consists of an interroga­tion, and an injunction. The interrogation is double; wilt [Page 6] thou judge them, wilt thou judge them? The injun­ction, cause them to know the abominations, &c.

In this vers, the Lord doth anticipate and prevent the Pro­phet, who having good thoughts of these Elders of Israel, that came to inquire of the Lord, was ready to plead for them, when hee saw the Lord so severe and resolute against them, as not to vouchsafe them an answer, Lord what's the matter? these men are conscientious, they do their duty, they come to consult for the good of the people, they would do nothing, being in a strait and danger without thee; Lord bee not so peremptory, listen unto them, and give them a gracious Answer. God foreseeing that the Prophet would bee their patron, and plead for them, hee takes him off from this, by saying, wilt thou judge them? that is, wilt thou deem them to bee honest, sincere, plain hearted men, that come with a purpose to know and obey the will of God; thou art deceived, they are deep dissemblers, devil­lish polititians, pretending one thing, and intending a­nother, they come not out of duty or conscience, but to get countenance from me and thee, to cloak their cursed de­signs, therefore parly not with them, plead not for them, bee not troubled about them, pray not to mee, in behalfe of them. So that this interrogation carries the force of a Negation, and prohibition with it.

The word Judge, is frequently used for pleading, as in Jerem. 5.28. Isa. 1.17. Psal. 72.4. Ezek. 22.2.23.36. and so we have interpreted it here. The doubling of the words,Piscator an excusabis? Patrocineris e [...]s castalio. wilt thou judge them? wilt thou judge them? sets out the hainousnesse of their sin, and the severity of the Lord, that would not suffer the Prophet to plead for them.

Bee thou so farre from pleading for them, that thou possesse them with, and present before them the abominati­ons of their fathers which they follow.Ut eorum supplicia me­tuant quorum [...]lagitia sequun­tur. Pintus. Of abominations hath been spoken before; by Fathers, their predecessors, Kings and others, are meant, who were Idolaters, Oppressors, and profane.

Observ. 1

The Lord keeps an exact account of his peoples sufferings, [Page 7] be the time long or short he observes it. In the seventh year, fifth month, and tenth day, that was of their captivity: The Lord forgate not how long they had been in Babylon, he notes how the time of their trouble passes, in the 24 of Ezek. v. 1. the ninth year, tenth month, and tenth day are mentioned; in the 29. v. 1. the tenth year, tenth month, and twelfth day are set down; in the 26.1. the eleventh year, and first day of the month are specified; in the 40. and 1. v. the twenty fifth year of the captivity is named. They were Captives in Babylon, suffered hard things, but God took notice of the time, and how the years ran out. Its said Israel served Eg­lon eighteen years, Judges 3.14. that Jabin oppressed them twenty years, chap. 43. Its not said onely, that the woman had a spirit of infirmity, but the time is recorded also, shee had it eighteen years, Luke 13.11. so in John 5.5. not only the man and his infirmity is mentioned, but the time also how long, thirty eight years, so Aeneas is said not onely to have had the palsy, but to have kept his bed eigth years, Act. 9.33. God tells the years, months, and daies, that his do indure adversity; seventy years were determined that they should bee in Babylon▪ Jerem. 29.10, 11. and God gave them to see, hee observed as well, yea, better then they, how they passed.

Obs. 2 The time of mens doing some things is specially noted by the Lord. These Elders coming to inquire of the Lord, the time of it is recorded, in the seventh year fifth month, and tenth day. Though all things bee noted by the Lord, yet some things more especially than others. See how the acti­ons of Josiah are observed, 2 Chron. 34. v. 3. in the eighth year of his reign, while hee was yet young, hee beganne to seek after the God of David his Father, and in the twelfth year hee beganne to purge Judah and Jerusalem, from the high places, vers. 8. in the eighteenth year of his reign, hee repaired the house of the Lord his God, and kept the great Passeover in that year, chap. 39.18, 15. when Jerobo­am feasted and sacrificed to the Calves hee had made, God took notice of the month and day, 1 Kings 12.32. it was the eighth month, and fifteenth day, when Jehoiakim cut the rowl, cast it into the fire, and burnt it, God noted the time of it, [Page 8] Jer. 36.22, 23. When Esther was taken into the royall house by Ahashnerus, the time is eyed by the Lord, and recorded, chap. 2.16. see Ezra 10.16. 2 Chron. 29.17. Esth. 9.1, 18. Jer. 52.31.39.2. where the times of things are specially re­corded. Let men take heed what they do, and when they do it, Mat. 26.15, 16. God observed the time when Judas covenanted with the chief Priests, to sell Christ for thirty peices of silver, from that time forth hee sought opportuni­ty to betray him: When the persecution of the Church was, God took notice of it, Act. 8.1. at that time: so Herods slay­ing of James, at that time, hee stretched out his hand, Acts 12.1, 2.

Obs. 3 Hypocrisy is a close sin, and is in those oft times we little think. Its found where it was not expected. In the Elders of Israel; Those here came to Ezekiel, pretended piety, sate before him; as if they would hearken to whatsoever the Lord should say, and do it: yet they intended no such thing, but were resolved to go on in their own waies, and to bee as the Babylonians and Heathens, as you may see verse 32. that so they might injoy peace and safety: They did here, like many that are upon marriage, who will go to two or three to inquire and have Counsell, but are resolved to go on what ever is said unto them, so whatever Counsell they should have had given them from the Lord, they meant to go on in their wicked ways, and this was profound hypocri­sy, whose wont it is to veile the foulest things with the fairest pretences. In Ananias and Sapphira there was dissimulati­on,Sanctissima specie. Act. 5. so in those came to Jeremy, intreating him to pray for them, and to consult with God for them, it was a time of affliction, and they would do what ever God should say unto them by Jeremy, but they dealt Hypocritically with him, and God; they were resolved to go into Egypt▪ although they sent Jeremy to ask of the Lord, whether they should or no, he told them they must not go, if they did, they should perish there, and because they would go, Jer. 42.20. hee tells them they dissembled in their hearts, when they sent him to the Lord to pray for them: here was damnable Hy­pocrisy in them: So those that came to Christ, Mat. 22.16, 17, 18. they carried a foule businesse very smoothly, Master we [Page 9] know that thou art true, and teachest the way of God in truth, neither carest thou for any man, tell us therefore, what thinkest thou? is it lawful to give tribute unto Caesar or no? here was villany couched under these words; they thought to intangle Christ, and to have got advan­tage hereby, to have cut him off, and therefore perceiv­ing their wickedness, he saith, why tempt ye me ye Hypocrites? There be many its to bee feared will bee found Hypocrites at last, who now frequent the Assemblies, and come to hear the word of God, but do it not. Are there not many who come to hear and sit before the Lord, and his Ministers, as if they would conform to what hee should give out by them, but they hold fast their corrupt opinions, vile lusts, wretched practises, and what is this but Hypocrisy? those in the 33 of Ezek. 31, 32. they came to the Prophet, heard him, gave him good words, but nothing they would do, their hearts went after their covetousness, and they were no better than Hypocrites, so now, &c. if men come not with honest hearts, intending to do what they hear, they come Hypocritically.

Obs. 4 To inquire and ask Counsel of the Prophets and men of God, is of ancient standing and warrantable. Here the Elders of Israel that had years, experience, they come to a Prophet.Non male ege­runt inquiren­do, sed male inquirendo, OEcolampad. Their comming was not unlawful or condemnable, but their comming sinfully: It was a frequent practice of Old, to consult with the Prophets, 1 Sam. 9.9. 1 King. 22.15. 2 King, 8 8. Jer. 21.2. 37.7. and their comming to them, was comming to the Lord, as here they came to inquire of the Lord. Then men look the right way, upon the Pro­phets when they look at God in them, and what hee saith by them, with resolution to follow the same; what though now there bee no Prophets nor Apostles immediately inspi­red, and infallible to consult withall, yet there bee Pastors, and Teachers, with whom Christ hath promised to bee to the end of the world, who are given to perfect and edifye the body of Christ, and therefore upon consultation with them, you may bee helped to that light which of your selves, you cannot attain unto.

Obs. 5 [...] The Prophets were to give out the Lords mind in his [Page 10] name and words, unto those they were sent unto, speak unto the Elders of Israel, and say, thus saith the Lord God: hee might not speak his own minde, his own words in his own name, hee must not say, thus saith Ezekiel, but thus saith the Lord: this gave weight and authority to the word, and bred the greater reverence in the hearts of the hearers. That which is from the Lord, hath a Divine stampe upon it, a Divine power in it; but that is mans is like himself, frail, and feeble, you may refuse it without any considerable prejudice, but not so with the word of the Lord.

Obs. 6 How closely soever men carry their wicked devices, with what colours soever they varnish and paint them over, though they may, can, delude and deceive men, even Prophets, yet they cannot impose upon God and deceive him. Ezekiel was out-reached by these old Foxes, these Hypocritical Elders, because hee could not see into their Hearts, discern their in­tentions, but the Lord whose eye peirceth into the depths, saw what was within, and detected their foul insides, not­withstanding their pious pretences: are you come to inquire of mee? whom do you think I am? what a God do you make of mee? am I like unto man, such as your selves? No, No, I know your hearts yee Hypocrites, How dare you come into my presence to inquire of mee, when you are re­solved to go on in your own waies? The Lord knew they had Idols in their hearts, Ezek. 14.1, 2, 3. they were Elders of Isra­el likewise, great men oft times are great Hypocrites, they think being crafty, to go beyond God, and his Prophets, but it cannot bee; hee knows upon what grounds, with what purpose, intentions, resolutions, men come to hear his word, to ask Counsell o [...] his servants: look to your selves, spirits, and all your waies, God seeth and knoweth all, and if you bee not sincere, upright, without guile and hypocrisy; hee will finde you out and detect you.

Obs. 7 When m [...]n come to God or his Ordinances with hypocri­tical hearts, they get n [...]thing of him, hee is so far from accep­ting and hearing of them, that hee rejects them, and resolves not to answer them; Come ye to inquire of mee? as I live I will not bee inquired of by you. Do you think to have mine ear, my countenance, my heart, my hand to do for you? No, you [Page 11] shall have nothing at all of mee, bee gone, I will afford you no answer, though you bee Elders of Israel, yet you are Hy­pocrites, and they are odious to mee, bee they of the highest rank, or lowest, its not your hoary heads will move mee, seeing you have Hypocritical hearts, you are resolved to go on in your ways, and I am resolved to go on in my way, I will not answer you, come oft, sit long before the Pro­phet if you will, answer of mee you shall have none, none suitable to your desires and expectations. Job speaking of an Hypocrite, saith, Will God hear his cry when trouble comes up­on him? chap. 27.9. at such a time hee will cry, and cry hand, but will God hear him? No? God hath no pleasure in Hypocrites, therefore saith Ezekiel, 8.18. though they cry in mine ears with a loud voice, yet will I not hear them, the like you have in Micah 3.4. If mens hearts bee not upright, sincere, let them pray, and cry in prayer, let them hear, and hear at­tentively, let them come to a Prophet to aske Counsell, and wait, God respects them not, will not answer them, the upright in their way are his delight, Prov. 11.20. hee delights in their persons, their presence, their prayers, in doing for them, Prov. 10.29. the way of the Lord is strength to the up­right, what's the way of the Lord? prayer, hearing of the word, asking counsell of his Prophets, and servants, are the waies of the Lord, in these hee appears, is found, lets out strength, but it is when men are upright, not hypocriticall, come not therefore resolved to go on in your own waies, but as Peter saith, Lay aside all malice, all guile, and hypocrisies, envies, and evil speaking, and as new born babes, &c.

Obs. 8 Hypocrites and wicked men may carry themselves, so, as to deceive the Prophets and servants of God. These Elders by their comming, putting the Prophet on to inquire of the Lord for them, sitting before him for an answer, bred such good thoughts of them in the Prophets mind, as that when God told him, hee would not bee inquired at by them, hee was ready to plead for them, and excuse them from being Hypocrites, wondering the Lord should bee so hot and re­solute against them, as not to vouchsafe them an answer. Hee thought they were good men, and worthy of better enter­tainment at the hands of God, then they had, but hee was [Page 12] deceived. Simon Magus demeaned himself, so, that hee be­gate a good esteem in the heart of Philip, and was admit­ted to Baptisme, Act. 8.13. In Johns days many got into the Church, who seemed Saints, but were Hypocrites, 1 John 2.19, they went out from us that they might be made mani­fest. John and others had had good opinions of them, but were deluded by them. False Apostles got into the Church of Ephesus, and for a time had gained too much upon the An­gel thereof, Rev. 2.2. When the Captains and people came to Jeremy in a smooth way, promising to do what ever the Lord should say by him; they insinuated so farre into him, that they prevailed with him to inquire of the Lord for them, but they juggled with him, Jer. 42. Prophets and Ministers may be, and are deceived oft with the specious pretences of naughty men, because they would not bee un­charitable, they are many times too credulous.

Obs. 9 Hypocrites are not to bee pleaded for: Wilt tho [...] judge them, son of man, wilt thou judge them? God would not have the Prophet to plead for, or excuse them. Hypocrites are so odious in Gods eye, that hee takes it unkindly when his Prophets and Ministers appear for them, i [...] they have thoughts that way, he dislikes it, & forbids them. This double interrogation, is a double negation: These Hypocrites would have drawn in God, and the Prophet to have countenan­ced their vile intentions therefore God would neither answer them, nor suffer his Prophet to speak for them. Hypocrites are not alwaies the greatest of sinners, but they are ever the worst of sinners because they pretend to bee holy, and un­der pretence of Holinesse cover all their wickednesse. The Devil is never more Devil, than when hee transforms himself into an Angel of light, he seeming light being dark­nesse is devillishly Hypocritical, hiding all his hellish dark­nesse under pretended light, and so do all Hypocrites who are his eldest Sonnes, under the light of being religious they do all their deeds of darknesse. The Jews were an Hypocri­tical Nation, Isa. 10.6. Jer. 7.9, 10. and therefore God for bids Jeremy to pray for them chap. 14.11. and what if the [...] would pray themselves? you have an answer, in Job 13.16. God tells you that an Hypocrite shall not come before him, [Page 13] that is, to have acceptance of his person, or hear any comfor­table answer from him; Christ hath told Hypocrites what they must look for Mat. 23. Woe to you Scribes and Pharisees, Hy­pocrites, woes they may look for, and must hear of. Woe to them for imposing upon God, as if hee saw not their close wickednesse. Woe to them for abusing Religion to fur­ther their Devillish designs. Woe to them for deceiving o­thers by their painted shews and professions, and woe to them for deceiving themselves.

Obs. 10. The Prophets and Servants of God when they are inquired of by men, must not proceed according to their desires, or their own apprehensions of them that do so desire, but they must wait for the mind of God, and do answerably thereunto. Wilt [...]hou judge them Sonne of man? cause them to know the abominations of their Fathers. They would have thee inquire of mee for them, but I will not bee inquired of, they shall not have their desires, thou apprehendest they are good, and wouldest speak for them, but thou must not do after thine own apprehensions, thou must attend my pleasure, and do what that is, and its this, make them to know the abomi­nations of their Fathers. They did such things as provok­ed mee to cast these their children into this Babylonish cap­tivity, and will they continue in their waies, or proceed to worse? go thy ways, lay before them, the abominable things their Fathers have done, see what effect that will have with them. Minde not their desires, stand not upon thine own apprehensions of them; I have made known my will unto thee, goe thou and make it known unto them without dispute or delay. Not the Peoples desires, nor the Prophets phancies, must bee his direction, when hee is to make Answer to those that inquire, but the will of God made known by his word and Spirit.

Here beginnes the third part of the Chapter, which is the Relation of Gods dealing with them, and theirs towards him.

• [Page 14]1 In Egypt, from this vers. to the 10.
• 2 In the desert, from the 10. to the 27.
• 3 In Canaan from the 27. to the 33.

In the first of these you have sundry choice mercies of God set down, with his command, and their notorious wicked­ness.

The mercies are reckoned up in the 5, 6, 7, and 9. v. and they are those.

• 1 Gods election of them.
• 2 His revelation of himself unto them.
• 3 His profession of being their God.
• 4 His promise to bring them out of the land of Egypt into the land of Canaan.
• 5 His confirmation of all these, by lifting up his hand.
• 6 His sparing of them for his names sake.
• 7 His bringing them forth out of Egypt.

The command is to cease from Egyptian idolatry, vers. 7.

Their sin was rebellion. v. 8.

I come now to open the words, and so to give you the ob­servations.

The Hebrew is, in the day of my choosing in Israel. Sep­tuagint, from what day I chose the house of Israel.

Day, here is not taken in opposition to night, as it is, Joh. 11.9, 10. nor for time indefinitely, as Gen. 3.5. but for the time wherein some particular thing was evidenced to bee done.

By Election, Here is not meant the decree or purpose of God, to take the Jews to bee his people, that was before all time, from eternity, but the manifestation of that electi­on, in the day that I made it appear, that I had elected you. Election or chusing in the Scripture, sometimes referres to things, as Deut. 23.16. Gen. 13.11. 1 King 18.25. Prov, 22.1. sometimes to persons, and then its either to Christ, as Isa. 42.1. or to Angels, as 1 Tim. 5.21. or to men, and then its spoken either of persons, who are invisible members of the mystical body of Christ, as 2 Thess. 2.13. or of a com­munity [Page 15] and visible body, and so it is here. God chose this Nation of the Jews to bee his Nation and Church, Deut. 7.6. to have his Oracles, Ordinances, and means of grace amongst them.

What time this was, is to bee searched out. It was not that time when God manifested himself to Abraham, and bid him get him out of his Countrey, to a land he would shew him, and hee would make of him a great Nation, Gen. 12.1, 2. nor that time when hee appeared to Jacob, and said, I am God, the God of thy Father, fear not to go down into Egypt, for I will there make of thee a great Nation, I will go down with thee into Egypt, and I will also surely bring thee up again, Gen. 46.2, 3, 4, They were not yet a Nation, nor in Egypt, of both which the choice here is meant. The time then, was, when God took notice of their hard sufferings in Egypt, by the rigo­rous Taskmasters, and appeared to Moses, and bid him say to Pharaoh. Israel is m [...] son, my first-born, let my Son go that he may serve mee, Exod. 4.12, 13. and sent Aaron with him up­on that message to Pharaoh, chap. 5.1. where they go in to Pharaoh also say, Thus saith the Lord God of Israel, let my people go, that they may hold a feast unto mee in the wildernesse. Thou thinkest these people are thine, and therefore holdest them in servitude and bondage, but the Lord God of hea­ven is the God of Israel, hee challengeth this people to bee his, and commands thee to let them go and serve him.

Lifting up the hand is a phrase much mentioned in the book of God, it is seven times in this chapter, twice in this verse, once in the 6. and then it is in the 15, 23, 28, and 42. verses. To lift up the hand notes diverse things, and was used in diverse weighty things, 1 In blessing, Psal. 134.2. lift up the hands in the Sanctuary and blesse the Lord, Lev. 9.22. Aaron lifted up his hands towards the people, and blessed them, Luk 24.50. Christ lift up his hands and blessed them.

2 In Prayer, Psa. 63.4. I will lift up my hands in thy name, 1 Tim. 2.8. I will that men pray every where lifting up holy hands, and Psal. 88.9. Heman saith, he called upon God daily, and stretched out his hands unto him, Lamen. 2.19. Lift [Page 16] up thine hands unto him for the life of thy children.

Levare manum est signum gra­tiae & auxilii sumpta figu­ra d [...]cendi a porrigentibus manum infir­mioribus ad opem feren­dam. Pradus. Gestus est ejus qui potentiam & robur suum exerit. Vatablus.3. It notes open mercy, favour, aid, Isa. 49.22. I will lift up my hand to the Gentiles, that is, I will reach unto them the Gospel, and by the power and grace of it, bring them to Sion. In this sense it is to bee taken, Psal. 10.12. O God lift up thy hand, forget not the humble; that is, evidence thy po­wer, and help the humble and afflicted against their op­pressors.

4 To lift up the hand, imports threatning, hurting, smi­ting; Psal. 106.26. hee lifted up his hand against them to o­verthrow them in the wilderness, when men are angry with others, and threaten to do them harm, to ruine them, they oft lift up their hands and fists against them, thus it signifies in Mich. 5.9. Ezek. 44.12.

5 To lift up the hand, implies swearing, it was a gesture used in that sacred act, Gen. 14.22. Deut. 32.40. it is expres­sed so in Esa. 3.7. in that day shall hee swear, the Hebrew is, lift up the hand, The first and second sense pertains not to this place, and though some would have it meant of Gods lifting up his hand to help the Israelites out of their bondage, by the smiting of Pharaoh, and the Egyptians, yet to mee the last sense seems most suitable: and lifting up the hand here im­ports swearing, the Chaldee is juravi, it referres to what you have Exod. 6.8. I will bring you to the Land concern­ing which I did swear, or lift up my hand to give it to A­braham, to Isaac, and to Jacob. God had promised and sworn to them, that hee would bring their seed out of Egypt, into Canaan, Gen. 50.24.15.7.14.16.

Montanus reads the words, for the seed of the house of Ja­cob. Super semen domus Jacob. Vatablus, upon, or on the seed. Here its unto the seed; Gods promise and oath was for them, over them, and unto them. By Seed is meant, the posterity of Jacob. God had told Jacob that his seed should bee as the dust of the earth, Gen. 28.14. and his seed did greatly multiply in Egypt, Exo. 1.7. and his seed is called sometimes the seed of Israel, Isa. 45.25. and seed of the house of Israel, Jer. 23.8. sometimes the seed of Jacob, Psal. 22.23. and here the seed of the house of Jacob, because Jacob or Israel was the root, stock, family, out of [Page 17] which the Jews in Egypt sprung.

Great were the afflictions of the Jews in Egypt, they were like men in a storm at Sea, and that in a dark night, when day breaks it is some refreshing, and such was Gods making himself known unto them. This making himself known unto them, was for their deliverance. God appeared to Mo­ses in the burning bush, and told him who hee was, and what hee was about to do, Exod. 3.2.6, 7, 8. hee had promised Abraham, Isaac, and Jacob, to give their seed the land of Ca­naan, and now he was come to give being to that promise, to make himself known by his name Jehovah, which they knew not, in this sense they saw not that promise fulfilled▪ but Moses, Aaron, and their seed should now see it, chap. 6.3.8. God would put forth his mighty power, and by a strong hand bring them forth, ver. 1. God made himself known to them by Moses, who was Gods messenger, and instru­ment to speak, and do what hee pleased, Psal, 103.7. he made known his waies unto Moses, his acts unto the children of Israel, Gods pitty, faithfulnesse, and power were abundant­ly made known.

After the Lord had appeared to Moses, answered all his Objections hee made, against undertaking the difficult work of delivering the People, and joynd Aaron with him for his as­sistant. In the 4. chap. they gather all the Elders of Israel together, they told them all the words God had spoken, and did the signs by which God had confirmed the words con­cerning their deliverance which the people beleeved, bowed, and worshipped God, ver. 29, 30, 31. here God was made known unto them.

Hebrew is, I Jehovah your God. The first is absolute, the second relative. Of Jehovah I have spoken heretofore, it notes Gods nature and being, which is of its self, within its self, and dependent upon none; all other beings are from him, and depend on him, according to what you have, Rom. 11.36. of him, through him, and to him are all things, and Act. 17.28. in him we live, move, and have our beings.

This is a great word, and hath great mercy in it; an ingage­ing word, tying God and all his attributes to them, your God to counsell you, your God to protect you, your God to deliver you, your God to comfort you, your God to plead for you, your God to teach you, your God to set up my name and worship among you, your God to bless you with the dews of heaven, and fulness of the earth, your God to hear your prayers, and to make you happy.

While they were in Egypt, God professed himself to bee their God, Exod. 6.7. I will take you to mee for a people, and I will bee to you a God, and yee shall know that I am the Lord your God. Hee would not bee a Titular God unto them, like the Heathens Gods, but they should have experience of him, and his Attributes, hee would do by them, and for them, as a God in Covenant.

Obs. 1 There bee times when the Lord is pleased to shew mercy to people in misery and great afflictions. In the day that I chose thee; Israel was in a distressed condition in Egypt, in a very low estate. Their lives were imbittered with hard bondage, insomuch that they sighed and cryed, Exod. 4.23. and now at this time, and being in this condition, God heard their groanings, looked upon, and had respect unto them, now hee chose them, ver. 24, 25. therefore Isaiah saith, cha. 48.10. God chose them in the furnace of affliction; times of misery, are times of Gods shewing mercy; when they were in a hot fiery furnace, ready to bee consumed to ashes, no likely-hood of escaping, yet even then did the Lord appear and manifest his choice of them, Ezek. 16. when this people were in their bloud, filth, nakedness, saith God, I passed by thee, and looked upon thee, and behold thy time was the time of love, I spread my skirt over thee, and covered thy nakednesse, vers. 8. at that time God took this people into favour. God hath his day to bind up the breach of his people, and to heal the stroak of their wound, Isa. 30.26. Hosea tells you, that after two daies hee will revive his people, and in the third day raise them up; though they bee like men dead and buried, yet God hath his time to revive, raise; and to cause to live in his sight. They were as dry bones in Baby­lon, [Page 19] and served a hard service there; but there was a day wherein God gave them rest from their sorrow, fears, and servitude, Isa. 14.3, 4. The Gentiles were a long time in the wildernesse, in a lost and perishing condition, Eph. 2.12. there was a time they were without Christ, without hope, without God in the world, but God had a day to manifest his choice of them, vers. 13. but now in Christ Jesus they who were sometimes a farre off, are made nigh, there was a now, a time, a day for them. So Zeph 3.16.19, 20.

Obs. 2 The taking of a people to be the Lords, is of meer grace and mercy. It is Gods own free act. In the day when I chose Israel, Israel did not chuse him, Israel had nothing to affect him, but out of his good pleasure hee chose Israel. The Lord makes open protestation, Deut. 7.7, 8. that hee did not set his love upon them, nor chuse them, because they were more in number, than other people, but because he lo­ved them; and what made God love them, were they bet­ter than other Nations? they came of the Amorites, and Hittites, they were in their bloud, when hee said unto them, Live, Ezek. 16.3, 6. did hee foresee they would be­leeve, repent, and persevere in keeping his commands, and ho­nour him above the rest of the world? no, hee foresaw, that they would bee more wicked than the Nations and Countries round about them, Eze. 5.6, 7. and exceed Sodom & Samaria in wickednesse, as it is Ezek. 16.47, 51, 52. what was it then caused God to love & chuse this people? nothing without God himself, all was within doors, that stirred him up to do it. I will say to them which were not my people, thou art my people, Hos. 2.23. Gods will is the cause, and nothing else, Rom. 9.18. Hee will have mercy, on whom hee will, Isa. 41.9. I have chosen thee, and not cast thee away.

Obs. 3 When Gods people are in troubles, he discovers and reveales himself unto them, one way or other, by one means or o­ther. I made my self known unto them in the land of Egypt, that was a land and house of bondage to them, they met with reproaches, threats, stripes, rigour, and hard labour there, and when the case was so with them, then God unmaskes, and shews himself unto them. When Josephs brethren were in great trouble, then hee made known himself unto [Page 20] them, Gen. 45. and so did God unto his people by Moses and Aaron, hee made known what Promise and Oath hee had made to Abraham, Isaac, and Jacob; hee made known his tender-heartednesse to them, that their cries came up to his ears, and that he was affected with their sorrows, and would no longer indure the Egyptians to oppress them; he made known his mighty power unto them, that hee was stronger than Pharaoh and all his strength, Deut. 4.34, 35. hath God assayed to go and take him a Nation from the middest of another Nation, by temptations, by signs, and by won­ders, by warre, by a mighty hand, by a stretched out arm, and by great terror? according to all that the Lord your God did for you in Egypt before your eyes, unto thee it was shewed, that thou mightest know that the Lord hee is God. The Lord made himself known by these in an emi­nent manner unto them. It is Gods way and wont to ap­pear to his in the time of their calamitie and darkness, Isa. 54.11, 12, 13, 14. O thou afflicted, tossed with tempests, and not comforted: Behold, I will lay thy stones with fair co­lours, and lay thy foundations with Saphires.

I will make thy windows of Agates, and thy gates of Carbun­cles, and all thy borders of pleasant stones.

And all thy Children shall bee taught of the Lord, and great shall bee the peace of thy Children, in righteousnesse shalt thou be established, &c. What a precious glorious discovery of God was here unto the Church being in a storm? So when Ra­chel wept for her Children, and refused to bee comforted, because they were not, how did the Lord break out of the Clouds and shine, when hee said to her, refrain thy voice from weeping, and thine eyes from tears, for thy work shall bee re­warded saith the Lord, and they shall come again from the land of the enemie. In the time of affliction Gods words, and works are more observed, take deeper impression, indear more unto him, therefore hee loves to manifest himself in them.

Obs. 4 God knowing mens weaknesse, condiscends for to streng­then and establish them in the assurance of his favour towards them. Not onely by word and works did God evidence it, that the seed of Abraham, Isaac, and Jacob were his chosen ones, [Page 21] his people, which might have sufficed; but hee took his oath on't: I lifted up my hand unto the seed of the house of Ja­cob; yea, that it might bee the more firm, hee doubled it. When I lifted up my hand unto them, Saying, I am the Lord your God. For God to tell any people hee hath chosen them, argues great favour, then, to appear unto them, and make large manifestations of himself, and his good will unto them, by words, providentiall, and wonderful working for them, argues more and more favour; and then to swear unto them, or declare, hee hath sworn unto them, and not onely to do some few things for them, but to bee their God, this is height of favour, wonderful stooping on Gods part; and this hee did to confirm their hearts in assurance of his love. God cannot falsify his word, much lesse his Oath. God did swear, that Abraham and his seed might have strong consolation, not stagger, question his love any more; and the Apostle applies it to himself, Heb. 6.17, 18. to all beleevers who are heirs of the promise, and under the oath of God, that we might have strong consolation.

God having chosen the Jews to bee his people, made himself known unto them, and professed himself to be their God; here hee tells them of the good promise hee made unto them, which was to bring them out of Egypt into Canaan. The praise and encomium whereof is set out more fully in this ver. than in any part of holy writ be­sides; its threefold,

• 1 From the discoverer, it was a land of Gods looking out for them.
• 2 From the Commodities it had, that in plenty it flowed with milk and honey.
• 3 From the eminency of it, above other Lands, it is the glory of all Lands.

Of Lifting up the Hand, hath been spoken in the for­mer vers.

The Hebrew is; the land of Mizraim: so Egypt is con­stantly called in the Old Testament, and thrice the land of Ham, Psal. 105.23, 27. & 106.22. and once the Tabernacle of Ham, Psal. 78.51. Misraim was the Sonne of Ham, who possessed that part of Africa, and from him it was called Mizraim, or the land of Mitzraim, and sometimes the land of Ham, who was his father.

Paraeas in Gen. chap. 10. Josephus saith, the Egyptians in his time was called Mesraei, by the Eastern people.

In the Septuagint its rendred Egypt, so called from one E­gyptus, who reigned there some 390. years after the Israe­lites came out of Egypt. This Land was very plentiful, and in Josephs daies supplyed Jacobs Family with Corn,Joseph. l 1. contra Appio­nem. when the Famine was great: for the fruitfulness thereof, it was called Horreum populi Romani, but to the Jews it was an house of bondage.

This land was Canaan, which God looked out for them a­mongst all lands in the world, [...] from [...] Explorare cir­cumcundo & circumquaque. the Hebrew word signifies to search out by wandring over, and viewing on every side, so did the Lord here, hee took special notice of this land, his eies did run to and fro throughout the earth, to see what land was the chiefest, and Canaan was the land he pitched upon. The Septuagint is, [...]. To a land which I had prepared for them: God had long before prepared and provided this land. Israel was his Son, his first born, and like a loving and provident Parent, he provided a land and habitation for him.

This Encomium of this land is eighteen several times in the book of God, four times in Exodus, as chap. 3.8.17. ch. 13.5. chap. 33.3. Once in Leviticus chap. 20.24. twice in Num­bers. chap. 13.27. chap. 14.8. six times in Deuteronomy, ch. 6.3. ch. 11.9. cha. 26.9.15. ch. 27.3. chap. 31.20. twice in Jer. ch. 11.5. and ch. 32.22. once in Josh. ch. 5.6. and twice in this Chapter, in this vers. and the 15. Doubtless the land of Canaan, abounded with milk and honey, as may appear by Gen. 18.8. Prov. 27.27. 1 Sam. 14.26. 2 Sam. 17.29. but the phrase here of flowing with milk and honey is proverbial, and [Page 23] notes plenty of all good and pretious things, as you may see, Joel 3.18. Amos 9.13. and in Job, plenty is set out by rivers, floods, and brooks of honey and butter, chap. 20.17. and it is clear that the fruits of the earth were called Milk and honey, Numb. 13.26, 27. when the Spies that searched the Land came back and brought of the fruit thereof, they said, Surely it floweth with milk and honey, and this is the fruit of it, the figs, pomegranates, and grapes, were part of the Milk and Honey. So that Synechdochically here by Milk and Hony, are understood all good things, needful and delightful.

This plenty is set out by Milk and Honey, rather than by other things,

1 Because they are most common, serving old and young, all sorts of people, Milk is food for Babes, and for those whose age hath so infeebled their stomacks, as that they can­not bear strong meat.

2 They are alwaies in a readiness. Other meats usually require much time to fit them for our tastes.

3 They are sweet, and pleasant, though other things be so, as Oyle and Wine, yet not comparable to Milk and Honey.

That Canaan did abound with all good things, see Deut. 8.7, 8, 9. verses, where it is called a good Land, in which they should not want any thing, this was partly from the nature of the air and soil, the one being very wholesome, and the other very fat, and partly from the peculiar blessing of God upon the Jews; hee gave them the former and the latter rains, he made the Land in the sixth year to bring forth fruit for three years, Levit. 25.18, 19, 20, 21. ch. 26.3, 4, 5. Deut. 11.13, 14, 15. which blessing for their sinnes God hath taken away, as hee threatned, Levit. 26 20. Deut. 28.38, 39, 40. therefore they are deceived that think or say, Judea was no fertile place, Rabsakeh who was an enemy to the Jews, and their God, yet acknowledged their Land to bee a fertile Land, 2 King. 18.31, 32. what ever mens conceits are of it now, it was a land flowed with milk and honey, which proverbial speech was of use also among others, to set out plenty and fruitful­nesse by. [...]. Fluit & lacte campus, fluit vino, fluit & apum [Page 24] nectare. Eurip: in Bac. his.

[...] is decus ornam n­tū gloria, from [...] intumuit. Tertul. in poemat. de paradiso.

The Hebrew is, Which is the Ornament of all lands, the honour, ornament or glory of all. The Septuagint have it [...], the Honey-comb, F [...]vus est ultra omnes terras. Symmach. [...] Aqu. [...]. Edit. Prima [...]. Edit. Secunda. Theod. [...] Fortitudo Others. [...]. Desi lerium est incolis omnium aliarum regi­onum. Deside­rabilis pre om­nibus terris. Calvin. Kick. in verbo [...] it was so fruitful and pleasant a land, that it was like an Honey-comb, wonderful sweet to the inhabi­tants. Ʋatablus calls it desiderabilis, the land to bee desired above all lands. Kicker interprets [...] of that which affects the minde and sense, and invites to the loving of it, affor­ding pleasure and delight. The Spirit of God calls it the [...] land of desire, thrice, Psal. 106.24. Jer. 3.19. Zach 7.14. So the Hebrew is, and so the margent hath it: a [...] good Land, Deut. 8.7. an [...] exceeding good land, Numb. 14.7. it was not on­ly a good land, but a land that exceeded in goodnesse. That good land, Deut. 4.22. the words are very emphaticall, [...] that land, that good, that. In Dan. 11. it is twice tearmed the glorious land, vers. 16.41. [...] the land of ornament, or the land of glory, yea, that glory which no other land attained unto.

The land is thought to bee situated in the midst of the world, being very temperate, neither too hot, nor too cold. It is computed to bee two hundred miles in length, and not above fifty in breadth. It had thirty one Kings in it when Joshua smote it, when hee brought the Jews to possesse it, Josh. 12. and in Davids daies there were found in Israel and Judah (for so it was then divided) 1300000 fighting men,Boemus in the manners and customes of all Nations. Heylin Cos­mogr [...]. Vide Lyra in Ezek. 20 6 besides women, children, and such as were not able to fight, 2 Sam. 24. this land was the glo­ry of all lands, in regard of the fruitfulnesse and plenty of it, of which see Deut. 8.7, 8, 9. cha. 32.13, 14. Isa. 36.17. a land beyond Egypt, (though some have affirmed the contrary) for Deut. 11.10, 11, 12. the land thou goest in to possesse, is not as the land of Egypt from whence ye came out, when thou sowedst [Page 25] thy seed, and wateredst it with thy foot as a garden of herbes. But the land whither thou goest to possesse, it is a land of Hells and Vallies, and drinketh water of the rain of Heaven. A land which the Lord thy God careth for: the eyes of the Lord thy God are al­waies upon it, from the beginning of the year unto the end thereof. This is a divine Testimony, and an high praise of it, and doth justly intitle it to bee the glory of all lands.

What our Prophet saith here of Canaan may bee suspected, and seems to bee contradicted by Isaiah, ch. 13.19. where hee calls Babylon the glory of Kingdomes, and if that be the glory of them, how can Canaan bee the glory of all lands? Hee speaks of the City Babylon, which was the head of Chaldea, and gave denomination to a great part of Mesopotamia and Assyria, the walls whereof were two hundred foot high, filty Cubits broad, and sixty miles in Compass, which the Baby­lonians counted the glory of Kingdomes, and boasted of; if it did exceed Jerusalem in its greatnesse, richnesse, strength, and populousness, yet it fell short of it in other things, Jerusa­lem represented the true Church, Gal. 4.26. Heb. 12.22. Ba­bylon the malignant and false Church, Rev. 17.5. glorious things were spoken of Jerusalem, and it was the faithful City, Isa. 1.21. the Holy City, Isa. 52.1. the City of Truth, Zach. 8.3. a City of Righteousnesse, Isa. 1▪ 26. the City of the Lord of Hosts, such things were never spoken of Babylon.

Again, if Babylon bee the Glory of Kingdomes, its not said to bee of all kingdomes, it might bee the glory of Heathe­nish Kingdomes, it was not the glory of Canaan; for there was the Idol Bel, other Images, and abominable Idolatry, Jer. 51.44, 47. which eclipsed the other glory it had.

Again, if it bee granted that Babylon was the glory of all Kingdomes, and so of Judea or Canaan, yet take Canaan in its latitude, with all its excellencies, and so considered, it is the Glory of all Lands, and beyond Babylon, taken for the City or the Countrey, for besides, its milk and honey, its fruitfulnesse and plenty, there was something of an higher nature which made it so. For

• 1 It was the land of promise, Heb. 11, 9.
• 2 A type of Heaven, Heb. 3.11.
• 3 The land God chose to dwell in, Ps. 132.13, 14. Exo. 15.17.
• [Page 6]4 In it was the Temple, Worship, Ordinances, and Ora­cles of God, 1 Kin. 6. & 8. chapt.

Whence it was called the Holy Land; Zach. 2.12. ho­ly Habitation, Exod. 15.13. the land of the Lord, Isa. 14.2. Ps. 85.2. the land of uprightnesse, Isa. 26.10. the land of Immanuel, Isa. 8.8. and upon this account, it was the glory of all lands. For no land besides in all the world was so called as this, or had such prerogatives.

Obs. 1 Old mercies should bee minded, not onely by those they were first bestowed upon, but also by their posterity, who had be­nefit by them also. In the former vers. and this God mindes them of Old mercies, his choice of them, his making known himself unto them, his professing himself to bee their God; his bringing them out of Egypt, which were some eight or nine hundred years before, and his espying out a land for them, which was four hundred years before that; for it was in Abrahams daies, that God took notice of that land, Gen. 12. get thee to a land that I will shew thee, vers. 7. unto thy seed will I give this land. These Old mercies God would have them to mind, though they were in Babylon, and deprived of that good land God had given them: Let men bee in what condition they will, Old mercies should not bee forgotten, especially signal great emphatical mercies. When God shall publikely own a people, deliver them from great sla­very, put them into a state of freedome, safety, and ho­nour, provide all good things for them, such mercies ought not to bee forgotten, but to bee remembred from generati­on to generation. This was done in Davids dayes, Ps. 44.1, 2. Wee have heard with our ears, O God, our fathers have told us, what wor [...] thou didst in their daies, in the times of Old, how thou didst drive out the Heathen with thy hand, Judges 6.13. Fathers told their children of the miracles God had wrought for them, and how hee brought them out of Egypt; and be­cause men are apt to forget former mercies, when they grow old, they grow out of minde, the Lord laid a charge upon the Jews that they should not forget them, Deut. 6.10, 11, 12. And commanded them to remember the daies of Old, and to consider the years of many generations, and to inquire of the an­cient what he had done for them, Deut. 32.7. There bee no [Page 27] works like unto Gods works, and they ought to bee had in remembrance; David kept them in mind, for hee professes to the Lord himself, I remember the daies of Old, I meditate on all thy works, I muse on the work of thy hand, he looked back to the daies of Noah, of Abraham, of Joseph, of the Israelites, and of Gods dealing with them, & because the heart is not quickly affected with old mercies, and works of God, he meditated, and mused on them, and that till his heart was warmed, and stirred up to praise, as it is, Psal. 105.5. remember his marvellous works that hee hath done, his wonders, and the judge­ments of his mouth, O yee seed of Abraham his servant.

Obs. 2 That Lands, Countries, and Habitations of People, are appointed, ordered, and disposed of by the Lord, hee brings them forth of the land of Egypt, into a land that hee had espyed for them. All souls, and all lands, are the Lords, and whom hee will hee plants where hee pleases. Hee distributes lands, and habitations, to whom hee thinks meet. The earth is the Lords, and the fulnesse thereof, Psal. 24.1. hee is the sole owner thereof, the true Lord of the soil, and all it brings forth, and hee hath given it to the children of men; Psal. 115.16. hee hath assigned them their several portions, Deut. 32.8. the most high divided to the Nations their inheritance, when he separated the Sonnes of Adam: the most high God, being Lord paramount, would not have the Sonnes of Adam, to live all in one Country, or Land, but appointed them several lands and Countries, to dwel in, and set them their bounds, and limits, as you may see in Gen. 10. especially vers. 25. where Eber names his Son Peleg (which signifies division) because the earth was divided in his daies. After the flood at the building of Babel, God confounded the languages, and dis­persed the posterity of Noah, into diverse Lands, and set them their bounds, Gen. 11.9. and so when hee brought the Israelites into the land of Canaan, hee gave them their bounds according to what you find, Psal. 78.55. Hee cast out the Heathen before them, and divided them an inheritance by line, and made the Tribes of Israel to dwell in their tents, hee drove out and destroyed the Hittites, the Girgashites, the Amo­rites, the Canaanites, the Perizzites, the H [...]vites, and the Je­busites, seven great and mighty Nations, Deut. 7.1. and gave [Page 28] the land unto his people the Jews. If God now will drive out the bloudy perfidious and Idolatrous, out of Ireland, and give it unto others, that the seed of his servants may inherit it,Martin in the lives of the Kings of Eng­land Heylin in his Cosmo­graph. Fox in Act; and Monum. Grafton, Speed. and that those which love his name may dwell therein, who shall fault and blame him for it, and that England hath had right thereunto, not onely from Henrie the eighths days, who was proclaimed King thereof, in Parliament here, and in an Irish Parliament likewise, if Heylin say true; but also from Henry the Seconds Time, yea, from Edgars, who was long before, appears by English History.

Obs. 3 The Lord provides and bestows the choicest mercies up­on his own people. If there bee a land in the World that flowes with milk and Honey, that exceeds other lands for plenty and ple [...]santnesse, his people shall have it, hee espies out Ca­naan for them, that land was too good for Heathens, his people must have it. When God carried Jacob, and his fa­mily into Egypt, hee provided the good and fat of that land for them, Gen. 45.18. yea, they were placed in the best of the land, chap. 47.11. God fed and filled his with the finest of the wheat, Psal. 147.14. Moses mentions seven things together in Deut. 32.13, 14, 15. as honey out of the rock; Oyle out of the flinty rock; Butter of Kine, milk of sheep, fat of lambs, and Rams of the breed of Bashan, and Goats, fat of Kidnies of wheat, the pure bloud of the grape; these the Lord provided for his people, and they had all an excellency in them. When Gods gives honey, oyle, butter, milk, fat, flower, wine, hee giveth the best and purest, you may read what choice mercies God bestowed upon this people, Ezek. 16.10, 11, 12, 13. they had goodly pleasant things, Joel 3.5. the Hebrew is goodly desirable things, and David acknowledgeth hee had a goodly heritage, Psal. 16.6. God had not measured out to him a mean portion, but a good, yea a goodly heritage, that which was so in the eies of all, even, a wealthy place. Psal. 66, 12. God provided the best places in the Court for Esther and her maidens, when in Babylon, Esth. 2.9.16. so likewise Daniel and the three Children, were set in eminent places, Dan. 2. & 3. ch. God made his people to ride & tread upon the high pla­ces of the earth, and of their enemies, Deut. 32.13.33.29.

Obs. 4. Spiritual mercies make a land glorious, yea, more [Page 29] glorious than all that lands want the same, whatever mercies they else injoy. Canaan was the glory of all lands, not so much for its flowing with milk and honey, its great plenty it had, as for the spiritual mercies it injoyed. There was the Lords pre­sence, his Prophets, his worship, his Oracles, and his Ordi­nances, and these made it glorious, yea, more glorious then all the Nations farre or near, Psal. 76.1, 2. In Judah is God known, his name is great in Israel, in Salem also is his Ta­bernacle, and his dwelling place is in Sion. God was not known in Babylon, in Egypt, in other Nations, his Tabernacle and dwelling place was not amongst them; therefore they were not glorious, but see what is in the 4. vers. Thou art more glorious than the mountains of Prey. Thou Judah, thou Is­rael, thou Salem, thou Sion, that hast spiritual mercies and blessings, art more glorious than they, whatever their glo­ry bee; have the Nations abroad, goodly towers? thou hast the Temple; have they stately Cities? thou hast Jeru­salem the City of God; have they wise men? thou hast the Prophets; have they gods of gold, silver, and stones? thou hast the true living God, Jehovah, to bee thy God; have they humane Laws that are good? thou hast Divine Laws that excel; have they temporal excellencies? thou hast spiritual; have they the glory of the world? thou hast the glory of Heaven, Psal. 50.2. Out of Sion the perfection of beauty God hath shined, what made Sion so glorious and beautiful? it was the presence of God, if hee had not been there, Sion had been like other mountaines, and Canaan like other Nations; but his presence was like the Sunne, darting out her beams, and making all lightsome, glorious, and beautiful. Spiritual mercies are beams and raies of that God, who is ten thousand times more bright than the Sunne, by these hee shined in Sion, and made it the perfection, or univer­sality of beauty, by these hee shined out of Sion, and dark­ned all the glory of the Nations, what, or how great soever it was, where God and his Ordinances are, there is glory, and where these are not, there is no glory, but Egyptian Darknesse, a land without the Sun.

In Canaan was spiritual light and glory. There were glorious appearances of God, glorious praisings of God, glorious [Page 30] conversions of sinners unto God, glorious sabbaths and as­semblies, and glorious beauties of holinesse, glorious types of Christ, and people who were the glory of God, Isa. 4.5. and had glorious communion with God. There were glo­rious Truths, Ordinances, and dispensations of God.

So then wise Counsellors, good Magistrates, stout Souldiers, rich Merchants, industrious Labourers, strong Towns, stately Houses, high Mountaines, fertile Vallies, pleasant Rivers, goodly Corn-fields, heards of Cattle, flocks of sheep, with plenty of all outward things, do not make a land so glorious as spiritual mercies do; if God, Christ, Gospel, and the Ordinances of it, bee in a land they make it glorious, and glorious beyond all other things, and above all other Nations. Let us learn to know our true glory, e­ven spiritual mercies, and prize them highly; though loathed by some like Manna of old, and pray that such glory may ever dwell in our Land.

This Verse is a command, wherein you have the Com­mander, the things commanded, and the reason there­of.

• 1 The Commander, Then said I unto them.
• 2 The things Commanded, which are
  • 1 Casting away of abominations, where
    • 1 You have a specification of these abominations, they are the abominations of their eyes.
    • 2 The extent of this act, every man.
  • 2 Non-defilement of themselves, with Egypts Idols.
• 3 The reason, I am the Lord your God.

For Then, The Hebrew is, And I said to them. Where the Lord said thus to them, wee do not finde: The words re­fer to the time of their being in Egypt, and nothing is re­corded in Exodus, that the Lord spake thus unto them, be­fore they departed Egypt. They were a long time in Egypt, and though Moses mention not this passage, yet our Pro­phet assures us, that the Lord said so, whence we may take this observation.

Obs. That many things said and done by the Lord, and his Servants, though omitted in those places, seemed most proper for them in penning the Scriptures, yet are occasionally given forth in other places, as this verse, spoken by the Lord, when they were in Egypt, omitted by Moses, and now given out to Ezekiel in Babylon, and recorded by him in this place. He­nochs Prophesy being uttered in the infancy of the world, was either unknown to, or passed over, if known by Moses, Jude 14 the Prophets, and Apostles, till Judes time, and then it was recorded upon the occasion of the scoffing and prophaneness of that time. The Names of Jannes and Jambres who with­stood Moses, were not taken into the Text, till Pauls time, 2. Tim. 3.8. so Moses his refusing to bee called the Sonne of Pharaohs Daughter, his chusing rather to suffer affliction with the people of God, then to injoy the pleasures of sin for a season, his esteeming the reproach of Christ greater riches, than the treasures in Egypt, and his eyeing the recom­pence of reward were not historised by himself, nor menti­oned by any other till the Apostle set them down, Heb. 11.24, 25, 26. these things they had by the Spirit, not by tra­dition.

Of these words hath been largely spoken in the 18. chapter,Septuagint. [...] v. 31. Cast away from you all your transgressions; the word is there the same.

In the Hebrew its [...] a man, let man cast away: that is, let every one hath the name or nature of man do so; its from a word signifies essence, or being, and is often put indefi­nitely for any man, as Hos. 2.10. none shall deliver her out of my hand, the Hebrew is, Not a man; that is, [...] abominatio execratio, Symmach. ren­ders abomina­tions Nauseas, the Vulgar of­fensiones. not any man shall do it: and for every man, Psal. 62.12. thou rendrest to every man according to his works, the word for every man is [...] to a man, that is to every man whoever he be.

Of Abominations formerly. These abominations were their Idols, things abominable and to bee abhorred. They are [Page 32] here called the abominations of their eies, because their eies were lift up unto them,Rabbi David observat prop­terea additum esse oculorum quod oculi sint cordis in­ternuntii atque ideo peccatorum ejus complices. Pradus. [...] as it is chapter 18.6, 12. and went a whoring after them, chap. 6.9. their eyes were taken with the form, beauty, ornaments, of the Idols, and so let in that to their hearts which inflamed and provoked them to Idolatry.

Of the word defile, see chap. 5.11. with the Idols of Egypt, the Hebrew is, in the idols of Egypt, that is, in the Idolatry of the Egyptians; in their defilements, do not you defile your selves. The Septuagint renders it, in the superstition of Egypt, Jun. & Trem. hath it, with the dirty, or dung-hill gods of Egypt, [...] and Piscat. with the dung of the Egyptians. They were so addicted to Idolatry, and superstition, that they made Gods of every thing,In idolis Egypti. Septuagint [...] in superstitio­nibus Egypti. Aqui. in­quinamenta stercoreis diit Agypti sterco­ribus Egyptio­rum. Vide Answ. in locum & A Lap. even of Beetles, that live in, and feed upon Dung, Exod. 12.12. Against all the gods of Egypt, I will execute judgement: They had many Gods and Idols, Isa. 19.1. they had images of the house of the Sunne, and houses of Gods, Jerem. 43.13. These gods of theirs were all thrown down and broken in the night the Israelites came out of Egypt, say the Jews, which was the judgement exe­cuted upon them.

The Jews living in Egypt fell into their superstitions and Idolatries, as appears clearly by that you have in Josh. 24.14. Now therefore fear the Lord and serve him in sincerity, and truth, and put away the Gods which your fathers served on the other side of the flood, and in Egypt. Their fathers were not on­ly Idolaters in Mesopotamia, which was beyond the floud, that is, Euphrate also in Egypt. There they were notori­ous Idolaters, and no sooner were they come out of Egypt, but they would have a calf▪ an Egyptian God, to whom they might attribute the honour of their Egyptian deliverance, Exod. 32.4.

In the Preface to the Ten Commandements you have these words, I am the Lord thy God; which is a strong reason why they should have no other Gods before him, and so here, are the reason why they should cast away their Idols, and not defile themselves any more with them. The strength of the argument runnes thus▪ I am the Lord of all [Page 33] creatures, it belongs to mee to give Lawes, and command what I please. There is no God besides my selfe, I allow none in heaven or earth to bee set up and acknowledged for God by any, much less by you, whose God I am in a more spe­cial manner, whom I have chosen for my people, and made as it were my Temple to dwell in; therefore cast yee away all Idols, all false gods, defile not your selves with them, but be a holy people unto mee your God, who hate all such things and delight in holinesse.

Obs. 1 That the posterity of good men, by living amongst Ido­laters, and conversing with them, do in time drink in their Opi­nions and manners, and become like unto them: The Jews who were the posterity of Abraham, Isaac, and Jacob, the Holy seed, by living in Egypt, and conversing with Egypti­ans, they learnt their opinions, and practices; they delighted in and served the Egyptian Gods. Their Fathers Piety, Precepts,Lavater saith, God suffered them so long to bee oppres­sed by Phara­oh, because they had learnt the Idolatry of Egypt. Examples did not antidote them sufficiently against this Contagion. Superstition, Idolatry, and prophanenesse, are prevalent things. Solomon himself the Sonne of David, was caught in this snare, 1 King. 11.4. it is said of the Israe­lites after they came out of Egypt, that they mingled among the Heathen and learned their works, yea, served their Idols, Psal. 106.35, 36. by dwelling amongst them, they were transformed into their likeness, what they saw them do, they did, what they saw them worship, they worshipped; the Heathens served Idols, or Griefes; as Montanus hath it, because Idols cause grief; and the Hebrewes served Idols, which brought grief and vexation. There is a secret, but strong power in all wickednesse to assimilate, and few who dwell neer her borders, escape subscription to her Laws, and practises. When Dinah went out to see the Daughters of the Land, shee was caught and defiled, Gen. 34.1, 2. and when men go not onely to see, but to converse with, and live amongst the Daughters of a Land, viz. the corrupt inven­tions and practises thereof, they are in great danger to bee caught and corrupted. Grace is not communicable from Pa­rents to posterity, corruption is, and that inclines strongly to conform to their waies, and worship among whom men live.

Obs. 2 When the Lord shews mercy to a people, doth great things for them, then hee requires and expects they should be ho­ly. When the Lord chose Israel, made himself known un­to the house of Jacob, promised them to bring them out of Egypt, into a land flowing with milk and honey, then hee said, Cast yee away every man the abominations of his eyes, and defile not your selves with the Idols of Egypt, that is, bee yee holy, this I call for, this I look for, Exod. 19.4, 5. yee have seen what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto my self. Now therefore if yee will obey my voice indeed, and keep my Covenant, then yee shall bee a peculiar treasure unto mee above all people, for all the earth is mine. Here the Lord reckons up the great benefits hee vouchsafed them, 1 His dealings with their adversaries, yee have seen what I did to the Egyptians, not heard, but seen, seen how I plagued them in Egypt, and drowned them in the Red Sea for your sakes. 2 His dealings with them, He bare them on Eagles wings, that is, carried them out of Egypt, and through the Red Sea, with much speed, strength, and tendernesse, as an Eagle carries her young when in danger, speedily, strongly, tenderly, not in her talons, as other fowls do, but on her back and wings. He took them unto himself, having taken them out of the hands of the Egyptian Tyrants, and Task-masters, he put them not under the power of stran­gers, but took them to himself, hee became their Lord and Soveraigne, they took not him, but hee took them. Hav­ing done such things for them, hee expected they should bee holy; for hee saith, Now therefore, if you will obey my voice in­deed, and keep my Covenant, that is, if you will bee holy, and honour mee, I will put dignity upon you, such as no people have, you shall bee a peculiar treasure unto mee above all peo­ple, as dear, and as much cared for as any pretious things are by Princes. Gods mercies are ingagements unto holi­nesse, Levit. 20.23, 24 and especially the 26. Yee shall bee holy unto mee, for I the Lord am holy, and have severed you from other people, that you should bee mine, distinguishing mer­cies should breed distinguishing qualities, I have severed you from other people that you should forget their manners, and conform to me a holy God, even every one of you.

Obs. 3 The eyes are instrumental to, and inlets of much wickednesse. Their eyes behold the Idols, and let in that, stir­red their hearts, and them to do abominably; even to Idolatrie: whether more evil, enter by the ear, or eye, may bee questioned, but most certain it is, that abundance of wickednesse is let in to us by the eye. The breach of most, if not of all the Commandments hath been occasioned by the eye.

Of the first, Hos. 3.1. they look to other Gods. Of the second, 2 King. 16.10, 11, 12. Ahaz saw an Altar at Damascus, and makes the like, and sets it in the place of Gods Altar.

Of the third, Marke 6.22, 23. Herod being pleased at the sight of Herodias dancing, swears to give her what ever shee would ask, unto the half of his Kingdome.

Of the fourth, Ezek. 22.26. they have hid their eies from my Sabbaths, they would not see what holinesse that day requi­red, they connived at the pollution and prophaning thereof.

Here you see the breach of the first Table, and wee may find the second violated by means of them.

For the fifth, see Gen. 9.22. Ham saw the nakedness of his father, and discovered it.

For the sixth, see Esther 3.5, 6. When Haman saw that Mordecai bowed not, hee was full of wrath, and thought scorn to lay hands on Mordecai alone, but sought to destroy all the Jews.

For the seventh, Consult, Gen. 34.2. 2 Sam. 11.2.4. when Shechem saw Dinah, and David Bathshebah, they were so taken with their beauties, that they committed folly, and brought evil upon themselves and others.

For the eighth, that in Psalm 50.18. proves it, when thou sawest a theif, then thou consentedst with him.

For the ninth, Consider that in Jerem. 37.13. when Jeremy was going out at the gate of Benjamin, Jrijah a captain spies him, and accused him falsely, saying, thou fallest away to the Chaldeans.

For the tenth, take that place in Judg. 7.21. I saw saith Achan among the spoils a goodly Babylonish garment, two hun­dred shekels of silver, a wedge of gold of fifty shekels weight, then I coveted them, and took them: by these instances you see the [Page 36] eyes have been instruments and mediums to further the breach of all the Commands. The sight is a great mercy, a princi­pal sense, yet it had been good for some men, if they had been born blinde, their eies occasioned so much sin, and wick­ednesse; by the eye the heart sends forth and receives in wick­ednesse, the Eye is the pander between both, and what thing created is worse than a wicked eie? Oculis prodi­tur peccatum cordis et oculi, pecc [...]torum ille cebras ani­mo denunci­ent. Concilia­torem peccati ocurum Tal­mudici nomi­nant Oecolam. Eccl. 11.13. Solomon advises you to keep your hearts with all diligence, and you had need keep your eies with all diligence, both heart and eies are rove­ing and mischieving things if not well kept: God calls for both, Prov. 23.26. My Son give mee thy heart, and let thine eies observe my waies; if this were done, multitudes of sinnes would bee prevented, the eie would let in Good to the heart, and the heart send out good by the eie.

Obs. 4 The consideration of God being our God, should take us off from all former ingagements, sinfull conformities, and false confidences, and cause us to cleave to the Lord, to conform unto, and confide in him: The Jews here were ingaged to Egypti­an Gods, conformed to them, and confided too much in them. But cast them away, defile not your selves with them, I am the Lord your God, you must ingage, conform your selves to mee, and confide in mee; I am your God able to counsell, help, deliver you, so are not, so cannot the Idols of Egypt. I am an holy God, they are abominations; I am for you Israelites, they are for Egyptians. God becomming our God, is a great condescension, a favour beyond comprehen­sion, and should knock us off from all false waies, and cause us to conform to him, Exod. 23.24, 25. Lev. 11.43, 44, 45. chap. 18.2, 3, 4. ch. 19.2, 3, 4. Numb. 15.38, 39, 40, 41. in all these places God uses this argument why they should con­form to him; and bee holy because hee is the Lord their God, and an holy God; hee made them his Temple, to dwell in and among, and his Temple must not bee defiled, admit of any thing unsuitable to his minde; therefore hee tells them, Deut. 7.6. that hee hath chosen them to bee a speci­al people unto himself, special in their holinesse, special in their love, special in their obedience, and special in their confidence, in, and reliance upon him.

In this verse you have two things to be considered.

1 Their wickednesse, which is set out,

• 1 In general, they rebelled, they hearkned not.
• 2 In particular, they did not cast away the abominations of their eies, they did not forsake the Idols of Egypt.

2 Gods purpose hereupon, which was severely to pu­nish them, then I said I will pour out my fury, &c. which is il­lustrated from the circumstance of the place where he would do it, in the midst of the land of Egypt. There is little in this verse, which hath not been opened and spoken of formerly; the word rebelled, wee had chap. 17.15.2, 3.

The Hebrew is, And have not desired to hearken to me, [...] they had no desire that way, but the contrary, Non velle, here is Nolle, their not willing, was nilling; and Zachary calls it, [...] refusing, ch. 7.11. they had not an heart inclinable to hearken unto God.Non cuplerunt audire ad me. Montan. [...].

The Hebrew is, And I said to pour out, that is, I purposed, seeing they dealt thus by mee, to make them examples of my fury, and to destroy them. Of pouring out fury, and accomplishing anger, was spoken ch. 6.12.7.8.9.8.14.19.

Wee find not in Moses any thing recorded of this nature, but here the Prophet delivered what God commanded him, vers. 5. say unto them, thus saith the Lord, hee had it not by tradition, that God bid them cast away the abomi­nation of their eyes, and not defile themselves with the I­dols of Egypt that they rebelled and would not do so, that God purposed their destruction in Egypt, these things he had not by tradition, but by Divine inspiration. They were so corrupted with the Idolatry of Egypt, and averse from hear­kening to the Admonitions, Counsells, and Exhortations of God, that hee thought in his heart to destroy them in [Page 38] the midst of Egypt, many of their children were drowned, and the oppressions they indured were very great, and long, which Lavater saith, was for their Egyptian Idolatry, Psalm 105.25. Hee turned their heart to hate his People, to deal sub­tlely with his people.

Obs. 1 Those the Lord hath bestowed great mercies up­on, and professed much kindnesse unto, they, even they are in­grateful when hee calls for reformation at their hands: This people the Lord chose, made himself known to, promised to bring out of Egypt into a land hee had looked out for them, even a land flowing with milk and honey, the glo­ry, ornament, desire of all lands, and now calling upon them to purge themselves from their abominations and Ido­latries, and to conform to him who professed himself to be their God, what do they? rebel against him, but they re­belled, here was ingratitude, and ingratitude at a height; God bid them cast away abominations, and they cast away his Counsels; hee bids them eye him, his beauty and glory, and they eye the form, beauty, and glory of their Idols; hee bids them be holy, and they defile themselves with idols, he bids them cleave to him the God of Israel, and they cleave to the Idols of Egypt; hee bids them forsake all their evill waies, and they forsake him. This people were very in­grateful, what ever mercies they had from God, hee sel­dome had any testimony of true thankfulnesse from them, Neh. 9. see what a multitude of mercies, great, seasonable, wonderful, God bestowed upon them calling by his Pro­phets, for turning to him, and did they turn, reform, and testify a thankful frame of Heart, to bee in them? no, they were disobedient, rebelled against him, cast his Law behind their backs, and slew his Prophets, vers. 26. God did choice things for this People all along, but they forgate him, and provoked him: the 106. Psal. is a Psalm of Gods mercies, and their ingratitudes, hee tells them they had a multitude of mercies, but they provoked him at the Sea, even the red Sea, vers. 7. but they lusted exceedingly in the wildernesse, v. 14. but they murmured in their Tents, v. 25. but they mingled among the Heathen, v. 35. Here be four Buts, testifying their ingratitude.

God hath done great things for us, bestowed Israelitish [Page 39] mercies upon us, hee hath made himself known amongst us, brought us out of Egyptian bondage, owned us for his peo­ple above any people, and professed himself to bee our God, and hereupon called upon us to cast away our abominati­ons, to reform and become a holy people, conformable to his minde; but may not the Lord come in with a reproa­ching▪ But, and say, But yee rebel. Your abominations are not cast away, you do defile your selves with the Idols of England, and notwithstanding all the mercies wee have had, God may come in with many Buts, and say, but you pro­voke mee by your oppressions, divisions, and bitternesse; but you lust exceedingly after a King, and to bee like other Nations, but you murmure against me, my servants, and dispensations; but you mingle with the Customes, corrupti­ons, and fashions of the times; but you forsake my truths, and runne into dangerous and damnable opinions.

Obs. 2 Such is the corruption of mens natures, that frequent­ly, the more mercies and means they have, the worse they grow. This People had variety of mercies, and every mercy should have led them to repentance, according to that in Rom. 2.4. especially such mercies as they had; but above all, Gods spea­king to them should have done it: how hee spake to them in Egypt wee finde not, no Prophets are mentioned to have been there before Moses. Whither hee spake himself unto them, or by Angels, or by Joseph, or some others, he did speak, but they rebelled and hearkned not, their corrupt hearts and natures degenerated more and more. The Jews who had the pleasant land, the Prophets, Temple, Oracles, and Ordinances of God, grew worse than any of the Nati­ons, see Jer. 2.10, 11. Ezek. 16.47. 2 Chron. 36.15, 16. It is observable, that men living in the Christian world, and where besides a multitude of other mercies, they have the Gospel to do them good, to draw them to God, to direct and inable them to work righteousnesse, and go beyond Hea­thens in all things, yet in many things they fall short of them, some of them, and diverse in many things are worse than the worst of them. If mercies and means prove not the savour of life, they ripen and perfect mens corruptions, and be­come the savour of death: was there heard of amongst the [Page 40] Heathens, such a wretch as Judas was, who betrayed such a Master as hee did? Chorazin, Bethsaida, and Capernaum, were the more unhappy, and exposed to the deeper condem­nation, because they had more mercy and means.

Obs. 3 Not doing what God commands, is not hearkening, and not hearkening, is rebellion. They rebelled and would not hearken unto mee, they did not cast away the abominati­ons of their eyes, nor forsake the Idols of Egypt. They re­belled, because they hearkened not, they hearkened not, be­cause they did not; its like they heard God commanding, but hearing, and not doing, they did not hearken. Doing, is knowing of God, Jer. 22.16. and doing is hearkening to God, Deut. 34.9. but not doing, is not hearkening, and not hearkening is rebellion; hence not doing is called rebelling against the command of the Lord, Deut. 1.26. going back­ward, Jer. 7.24. rejecting of the words and Law of God, chap. 6.19. hardening of the neck, Neh. 9.16. Our fathers dealt proudly, hardened their necks, and hearkened not to thy Commandements, its pride and hardnesse of heart, not to hear­ken unto God and his commands.

Obs. 4 Mens not hearkening unto God, puts him upon thoughts and purposes of punishing them, and that severely: Then I said I will pour out my fury upon them, and accomplish consummate, perfect mine anger against them. Then, when they would not do as I bid them, I had thoughts and resolutions to de­stroy them. When the glorious, great, and onely wise God, shall speak to the creature, to do that which tends to its great good, and shall not bee heard but disobeyed and sligh­ed, this provokes God, and procreates thoughts of destructi­on, when they hearkned not, but sinn'd so in the business of the calfe, it was in the heart of God utterly to destroy them, Exod. 32.10. Let me alone, that my wrath may wax hot against them, and that I may consume them and not onely them, but their name from under heaven, Deu. 9.14. had not Moses poured water upon this fire and quenched it, hee had done it, they had no longer been a people, nor had any memorial left of them; of this speaks David; Psal. 106.23▪ he said that he would destroy them, had not Moses his chosen stood before him in the breach to turn away his wrath, least hee should destroy [Page 41] them. This is spoken of God after the manner of men; when they are offended, they purpose and resolve to destroy those have provoked them, but some friend interposes, pre­vails with them, and prevents them, as Abigail did David; so Moses here prevented the Lord by his prayers, and in­treaties, from destroying this people; Mens perverse dealings with God, do put him upon intentions of their ruine, Deut. 32.16. I said I would scatter them into Corners, and would make the remembrance of them to cease from among men.

In this verse are set down Gods last kindnesses to this peo­ple being in Egypt, and they are two.

• 1 His sparing of them for his names sake.
• 2 His bringing them out of that condition.

Touching the first, in the latter part of the former vers. God had said he would pour out his fury upon them, and accom­plish his anger against them in the midst of Egypt; but fore­seeing and considering what would bee the event thereof, if hee should do so, viz. that his name would suffer and be pol­luted, here he provides for the honour of his own name, and spares them.

The Hebrew is, I did or have done, not what I purposed, [...] feci but what was most convenient for mee to do, what was for the honour of my name: when I saw that like to suffer,Fr. mais j' eu esgard a mon nom. I did that which prevented it, I took care of my name, had respect unto it.

Name, in the Scripture, as it referres to God, is sometimes put for God himself, as Psalm 33.21. and Nehem. 1.11. who desire to fear thy name, that is, God himself, hee is the object of fear, Isa. 8.13. sometimes its put for Gods Titles, Psal. 83.18. Exod. 3.13, 14, 15. sometimes for the Attributes of God, as Exo. 33.19 compared with cha. 34. ver. 6, 7. sometimes for the glory, esteem, and renown of God, Psalm 8.9. and Psalm 76.1. here its put for Gods attributes and honour. Three of his [Page 42] attributes had been questioned, if hee should have destroyed this people in Egypt.

1 His Faithfulnesse, for God had promised and sworn to bring them out of Egypt, as it is vers. 6. and Gen. 15.14. ch. 48.4. and had hee not done it, Egyptians and others, would have charged God with breach of promise, with unfaithfulnesse.

2 His power and almightinesse, for they would have said he was not able to bring them from under the Egyptian gods and Pharaoh, that their power was beyond the power of the Jews God.

3 His mercy, that hee had a people professed him to bee their God, but hee was so mercilesse, that he destroyed and cut them all off; a thing that the Heathen Gods never did to any which worshipped them.

Now had the case been thus, how had Gods honour been laid in the dust, his glory stained, and renown eclipsed.

[...] a [...]The word to Pollute in Hebrew signifies Originally to grieve, to cut, and metonimically to pollute, to violate, pro­phane, Dolere secare perforare & cum dicitur de rebus sacris vi­olare, polluere, prophanare. which are grievous and cutting. When Gods name is polluted, wee are not to conceive any actual defilement to adhere to it, for Gods name can no more bee defiled than the beams of the Sun. Its said to bee polluted.

1 When its not hallowed, that is, not acknowledged, not esteemed to bee holy, honourable, excellent; as the Sabbath, when it was not sanctified, it was polluted; so here, when the glory due to Gods name is not acknowledged, its a polluting of his name.

2 When its sleighted, and not used reverently, Gods Name is great, glorious, excellent, holy, and dreadful, and ought to bee reverenced, Psal. 111.9.

3 When Occasion is given to the wicked to speak evil of God and his waies, as 2 Sam. 12.14. David by his sinnes gave great occasion to the enemies of the Lord to blas­pheme, So Ezek. 36.21. the Jews by their sinful carriage, caused the name of God to bee prophaned among the hea­then.

Had the Lord then destroyed this people in Egypt, according as he purposed, the Egyptians and other Nations would have [Page 43] slighted him, spoken evil of his doings, blasphemed his name, and wounded his honour. Therefore though this people deserved to dye in the way of justice, yet God spared them in the way of mercy, for the honour of his name.

Quae. Seeing God purposed to destroy them, and did it not, is not his will alterable and inefficacious?

Ans. The Counsels, Purposes, Decrees of God are un­alterable, and do take place, Psal. 33.11. Isa. 14.27. ch. 43.13. ch. 46.10. Mal. 3.6. Heb. 6.17. for that said and done here, its more humano, God saw cause sufficient to move him to their destruction, but seeing what evil was like to come on't, he would not destroy them; had the Lord decreed it be­fore the world, it must have taken place, no change or altera­tion could have been.

The Hebrew is, in the eies of the Heathen, God would not have them to see or behold any thing which might occasion them to dishonour him, hee would not slay his people in their sight; but made himself known by his word and migh­ty works unto the Jews in the sight of the Heathen, so that hereby he was known unto both.

Obs. 1 The Lord spares and saves sinners deserving death, even for his name sake: but I wrought for my name sake: thou for thy Rebellion, Idolatry, and other sinnes, didst deserve to dye, and I could almost have cut thee off, but for my mercy and name sake, I spared and saved thee, Jsa. 48.8, 9. I knew that thou wouldest deal very treacherously, and wast called a transgressour from the womb; that is, worthy so to bee called, seeing as soon as ever thou camest out of the womb of Egypt, in which thou wast shut up as a child in the womb, thou fellest to Idolatry, here was enough to have caused God to stifle this childe: but what follows, For my name sake will I deferre mine anger, and for my praise will I refrain for thee, that I cut thee not off. Nothing in this metaphorical childe, this Jewish people, moved him to shew mercy, but his own Name, his own Praise, prevailed with him to preserve them from destruction. Gods honour and glory are strong argu­ments to move him to shew mercy to his people. This the ser­vants of God have known, and made use of in their streights, [Page 44] when Jerusalem was in a manner laid desolate, and the jea­lousy of God burnt like fire, what argument did the Church use then to move God to shew mercy? but his name and glory of it, Psalm 79.9. Help us O God of our salvation, for the glory of thy name, and deliver us and purge away our sins for thy Names sake. The Church was low, weak, beset with ene­mies and sinnes at once, and now it would have help, delive­rance, pardon, and upon the account of Gods name, for thy name sake help us, for thy name sake deliver us, for thy name sake purge away our sinnes. What hurt would it be to Gods name if hee did it not? it would not bee glorious, but dis­honoured, for in the next verse its said, Wherefore should the Heathen say, where is their God? they trusted in their God, and hee is a non-helping God, a Non-delivering God, a Non-pardoning God. This was the argument Jo­shuah used when Israel fell before their enemies, Lord what wilt thou do unto thy great name; Gods name was pretious to Joshuah, but more pretious to God himself, Josh. 7.9. and he did great things for his name sake. When the people forgat the multitude of great mercies they had in Egypt, and pro­voked him at the Sea, even at the red Sea, and deserved to bee drowned in it, and that their bloud should have skar­letted the waters thereof, what saith the Text, Psal. 106.8. Neverthelesse, he saved them for his name sake. When no­thing induced him to do it,Vide Muscul. in locum. the honour of his Name did, that hee might appear faithful, merciful, powerful: God did not save them for their prayers, for their faith, for their fathers sakes, for their righteousnesse, or for their enemies sakes, being very malicious and wicked, but for his own Name sake: God doth more upon that account alone than upon the ac­count of all the rest. You may hear the Lord speak graci­ously to this purpose, Isa. 4.3.25. I, even I am hee that blotteth out thy transgressions for mine own sake, here is I twice, one I referring to them, its I that blot out their transgressions, and none besides; the other referres to God, I blot them out for mine own sake, not your sakes; God doth all freely.

Obs. 2 God's sparing of his people, and preventing the reproa­ches, blasphemies, and mischiefes would come by his destroying of them, is an honouring and sanctifying of his name: I wrought satih God that my name might not bee polluted before the [Page 45] Heathen, that is, that it might bee honoured and sanctified in their sight. God doth often spare his people being ripe for destruction, that the enemy might not blaspheme and pro­phane his name, and when hee doth so, hee honours his name, Deut. 32.26, 27. God saith there, hee would scatter and destroy his people, but why did hee it not? hee feared the wrath of the enemy, least their adversaries should behave themselves strangely, and least they should say, our hand is high, and the Lord hath not done all this: God foresaw what they would say, and do, if he should have used them as instruments to punish his children, they would have been very outragious, bloudy, and cruel, and when they had vented all their ma­lice against them, and done whatever they would, they would have denyed Gods hand to have been therein, and arrogated all to themselves, which had been a great disho­nour to God, hee therefore prevents their blaspheming by sparing of his people, and so provides for the honour of his Name: Moses once and twice put God upon it, to take heed hee caused not the Egyptians to speak evil of him, and his waies, when hee was upon the designe of destroying his people for their sinnes, Exod. 32.10, 11, 12. Numb. 14.12, 13, 14, 15, 16. God deals with his people sometimes, not after the ordinary rule and course of his proceedings, but in a prerogative way, hee spares them though their sinnes be great, because their enemies would bee proud, arrogant, bloudy, and blasphemous; and hath hee not spared England upon this account?

Obs. 3 That notwithstanding the sins of Gods people, hee shews them kindness openly, and in the face of their enemies; though the Jews had rebelled against God, and the Egyp­tians would have rejoyced in their ruine, yet, in their sight God made himself known unto them, in bringing them forth out of the land of Egypt. God would have the Egyptians see, that hee could bee kinde to his people, though they were disobedient unto him; that hee would not break with them, though they broke with him.

When the Jews were in Babylon under great displeasure of God for their sinnes, yet God did shew them such favour, and do such things for them, that their enemies were convin­ced, [Page 46] and said, The Lord hath done great things for them, Psal. 126.2. he made known his salvation, and openly shewed his salvation in the sight of the Heathen, Psalm 98.2. this the Lord doth, as to magnifye his own name, to rejoyce the hearts of his people, and to gain upon them, so to vex and consume the wicked, Psalm 112.10. the wicked shall see it, and bee grieved, hee shall gnash with his teeth and melt away: hath not this been Gods method with us? notwithstanding our sins, and ill deserts, hath he not openly made known himself to us? shewed us kindnesse in the sight of our enemies? have they not seen it, grieved, guashed their teeth, and melted away? they have seen Gods kindnesses to us, and we have seen Gods vengeance on them.

Having seen and heard of Gods dealings with them, and theirs with him in Egypt: Now wee are led to consider their mutual dealings each with other in the Wildernesse, which reacheth to the 27. vers.

Where he shews in general,

• 1 What Benefits he had bestowed upon them.
• 2 What their sinful deportment was towards him.
• 3 How worthy they were to perish; if the Lord had not shewed them mercy for his name sake.

In these two verses you have.

• 1 Their Eduction out of Egypt.
• 2 Their introduction into the wildernesse.
• [...]
  3 The Donation or promulgation of the law.

Eduxi eos in Hiphil feci exire. Vulgar ejeci.The Vulgar is, I cast them forth, or drove them forth, which shews their backwardnesse to leave that land where they were born, had habitations, and other accommodati­ons. Its like many of them, neither thought of the promise made to their fathers, nor of the promised land, but thought Egypt a good land, yea, a Land flowing with milk and honey, as they called it, Numb. 16.13. onely they were troubled at the hard labour the Egyptians held them to; but the word [Page 47] here imports not any violence, but a powerful bringing of them forth: we will inquire

• 1 How the Lord brought them forth.
• 2 When.

1 How! It was not in an ordinary way, but in a way full of extraordinaries. To do it, the Lord came down from heaven, Exod. 3.8. that was in the vision of the burn­ing bush, hee prepared Moses, Aaron, and the people, by signs and miracles to leave Egypt, and because all the power, and wisdomes that Pharaoh and Egypt had, was imployed to retaine the Jews there, they being utterly averse from their departure, the Lord sent strange and dreadful plagues, one af­ter another, till their spirits were brought off, to let them go, Ex. 12.30, 31, 32, 33. Pharaoh was resolved not to let them go, (hee had so much profit by their service) unlesse it were by a strong hand, Exod. 3.19. and God was resolved to bring them out, and therefore he did arise, put forth his power, and by strength of hand brought them out, Exo. 13.3. by an high hand, ch. 14.8. by mighty power, and a stretched out arm, Deut. 9.29. You have it fully set down in Deut. 4.34. [...] God took them from the midst of another Nation, by temptations, by signes, & by wonders, and by war, and by a mighty hand, and by a stret­ched out arm, and by great terrors. There was great strife between God and Pharaoh, who should have this people, as there was between Michael and the Devil about the body of Moses. Pharaoh pulled hard to hold them in Egypt, but God out-pulled Pharaoh, and pulled them out of Egypt, and so caused them to go forth.

2 When. You have the time punctually set down in Exo. 12.40, 41. where its said, at the end of the 430. years, River in Exod. even the self same day they went out: not that they were 430. years in E­gypt, for they were there but two hundred & ten, or two hun­dred and fifteen, as Chronologies inform upon good account.

The 430. years are to begin from the time of the promise made to Abraham, which Stephen tells us, Act. 7.2. was before hee dwelt in Charran, even while hee was in Vr, and but seventy years old, from which time, to the going out of Egypt, were four hundred and thirty years: two hundred and fift­teen, or two hundred and twenty whereof, were run out be­fore [Page 48] Jacob went down into Egypt from the promise made to Abraham to Isaack's birth, were thirty years, some make it but twenty five (they then reckon from his time of depar­ting out of Haran) for hee was an hundred years old when Isaack was born, Gen. 21.5. and from thence to the birth of Jacob were sixty years, Gen. 25.26. and from thence to Ja­cobs going into Egypt, one hundred and thirty years, Gen. 47.9. which summed up, make 220. at least 215. and so the rest of the 430. they were in Egypt, and at the just time they were accomplished, the Lord brought them out, to shew his faithfulnesse, as it appears, Deut. 7.8.

[...] Per antiphrasin sic dictum quasi locus a sermo­ne remotus.There is mention made of one Wildernesse before they pas­sed through the Red Sea, Exod. 14.11. and of other wilder­nesses after they had passed the same, as the wildernesse of Sin, Exod. 16.1. the wildernesse of Paran, Numb. 13.3. which doubtlesse was but one, though diversly called from the se­veral parts it bordered upon. A wildernesse is a desolate, so­litary place, where is no way, where are no comforts, but where are many dangers, Deut. 8.15. it was a great and ter­rible wildernesse, wherein were fiery Serpents and Scorpions, drought and no water, it had many wild beasts in it, and therefore was called the howling wildernesse, Deut. 32.10. Jeremy tells you, chap. 2.6. this wildernesse was a land of de­serts, and of Pits, but not pits would hold any water, for hee addes it was a land of drought, and of the shadow of death, a land that no man passed through, and where no man dwelt, while they were in this wildernesse, they were in danger of death, or in such streights, as that they desired death. The Wilderness here meant was the wildernese of Sin, which was not far from Sinai, where the law was given, of which the next verse speaks. Into the wilderness God did bring them to try them, to humble them, and do them good at their latter end, Deut. 8.16.

Obs. 1 That God for the honour of his name, shews mercy af­ter mercy to his people, deserving no mercy, yea, deserving de­struction: In the former verse, to prevent the dishonour of his name hee spared them, made himself known to them, and here hee goes on, adding mercy to mercy; wherefore I caused them to go forth.

Obs. 2 No length of time, no depth of misery, no power, or policy of adversaries whatsoever, can hinder God from delivering his people when his time is come. The Jews had been long in Egypt, suffered very hard things for the space of one hundred and sixteen years, or one hundred twenty one, from the time of Josephs death, till their departure out of Egypt that house of bondage, which was thereabout; they were under heavy pressures, and great tyranny, Pharaoh that great Dra­gon, used all his cunning and power to keep them longer in that condition, but notwithstanding all these, the Lord caused them to go forth, his time was come. The like did God for this People when they had been in Babylon seventy years, were as dry bones and out of hope, Ezek. 37.11. hee o­pened their graves, and caused them to come up out of them, and come to the land of Israel, vers. 12. There is no thing too hard for the Lord to do, hee can and will remove all ob­structions, break through all difficulties, and shake the foundations of heaven, earth, and hell, to bring to pass his good pleasure in the time thereof. The state of the Jews in Egypt represents mens condition under sin and Satan; that in Babylon the condition of Gods Servants under Antichrist. Now let men bee never so long in bondage to either or both of them, suffer never such hard things, let Satan that red Dragon, and Antichrist, that man of sin, improve all their craft, skill, and power, to hold men in darknesse and waies of false worship, yet when the Lords day is come, hee will cause them to come out of Egyptian bondage, and Babylo­nian darknesse, hee will fetch them off from all sinfull practises, all invented waies of worship, and bring them into his marvellous and glorious light.

Obs. 3 When God doth shew his people special mercy, in free­ing them from old and special miseries, hee doth not wholly ex­empt them from new miseries: though hee caused them to go forth of Egypt, yet hee brought them into a Wilderness, where they met with hunger, thirst, danger, and death; they were freed from Egyptian miseries, not from wilderness miseries. They thought if once they were freed from their making brick, ga­thering straw, and rigid Task-masters, they should bee hap­py, [Page 50] but they met with new-hardships, new-miseries, they did ride upon the back of mercy, out of old miseries into new, out of an house of bondage into a wildernesse; an howling wildernesse, a wildernesse that made them howle many a time. Its Gods method oft, to mingle water with our wine, miseries with our mercies, crosses with our com­forts, to lead us out of great streights in much mercy, and to lead us into others for tryal. David was delivered oft out of streights, but shortly after hee was freed from one, he was brought into another, and that by the same hand; which made him say, thou hast shewed mee great and soar troubles, Psal. 71.20. sometimes hee was on the mount of mercies, and sometimes in the valley of miseries: yea, in the valley of the shadow of death; take it in a spiritual sense, when men are converted, do they not meet with hard things, are they not brought out of Egypt into a wildernesse, where are dan­gers, fiery Serpents, Scorpions, &c.

This people being brought out of Egypt, and freed from great bondage, being in a wildernesse might now phansy a total liberty to themselves, and exemption from all obedience; to prevent this, some fifty daies after their comming out, the Lord at Mount Sinai gives them out his Law, by which they might be ordered and regulated.

Of statutes and judgements, hath been spoken formerly; by them, both Morals and Ceremonials are comprehen­ded.

[...]The Hebrew is, I made them to know: that is, I caused them to bee written in the Tables of stone, and proclaimed a­mongst them, yea, I caused them to bee opened and ex­pounded unto them. The Lord made known his mind un­to them, though not so efficaciously as in these daies.

In eis, or prop­ter ea.The doing here is mans keeping, observing, and obeying these Statutes and judgements; and if so, hee should not bee punished as transgressors are, but live a long and prospe­rous life, and not onely so, but an happy and eternal life [Page 51] for if the keeping Gods Statutes and Commands,Hebrei de vita eterna intelli­gunt q.d. qui ad impleverit haec precepta credens in Christum ven­tutum, vivet vi [...]a aeterna. Varabl. Hoc modo eti­am Chaldaeus paraphrastos. id. should reach but unto a temporal prosperous life, what benefit had the Jews thereby above the Gentiles, who by their justice, Civility, and Moral vertues obtained great prosperity and length of daies. The Lord Christ clears it up unto us, that by life promised upon keeping the Law, is meant eternal life, Luke 10.25. saith a Lawyer to Christ, Master, what shall I do to inherit eternal life? Christ saith, What is written in the Law? how readest thou? hee tells him, vers. 27. what hee found there, and Christ upon it, tells him, vers. 28. that if he did so, hee should live, that is, live eternally. There was a righ­teousnesse of the Law, which if men came unto, the Law conferred life upon them, Gal. 3.12. Rom. 10.5. Lev. 18.5. there was life in them, life by them, and life from them, but because no man could attain unto the righteousnesse of the Law through the weaknesse of the flesh, Rom. 8.3. There­fore the Law was so farre from conferring eternal life upon man, that it excludes him from that life, Rom. 3.20. and takes away the life hee hath, Rom. 7.10. the Commandement which was ordained to life hee found to bee unto death; that which in it self held out life, accidentally and eventially, proved death unto him.

Paul seems to deny any power to be in the Law of giv­ing life, Gal. 3.21. if there had been a Law given which could have given life, verily righteousness should have been by the Law. The impotency is not Originally and intrinsecal­ly in the Law, for that is perfect, and able to give life to a­ [...] to all that keep it, Mat. 19.17. Christ makes the keep­ing the Commandements the entrance into life, the fault is in us, not in the Law, which is Holy, just, and good; if we could keep the Law, it could give us life.

Obs. 1 When God brings his people into streights, he will not leave them destitute, he will shew them some mercy in such a condi­tion. He brought them into the wildernesse, and what then? hee gave them his Statutes, and shewed them his judgements. When they were in the wildernesse, they had the Cloud, the Pillar of fire, the Manna, the Tabernacle, the water out of the rock, many great mercies did God bestow on them whilst they were in the Wildernesse: Jacob by the hand of God was [Page 52] brought into streights, hee must leave his fathers house to se­cure his life, Gen. 27.42, 43. lye in the open field all night, where the earth was his bed, and the stones his bolsters, where the wild beasts might have found and devoured him; but in this condition the Lord appeared to him, and told him, what hee would give and do for him: it was a good night to Jacob, hee met with sweeter, greater mercies, when hee lay without doors, than ever he did by lying in his fathers house. God brought Jerusalem into a streight by Senacherib, and did hee leave it so, and let him sack and spoil it? No, hee prepared an Angel that was both [...] and [...] a sa­viour to the Jews, and a destroyer to the Assyrians: Christ by the Spirit was led into the wildernesse where the temp­ter set upon him very fiercely, and ceased not for forty daies together to shoot his fiery darts against him, but did not the Lord mind him in that condition? yes, he sent Angels un­to him, Mat. 4.11. Behold Angels came and ministred unto him.

Obs. 2 God is the Law-giver to his people. I gave them my Statutes, and shewed them my judgements. God gave them Laws to govern, and direct them, both in their worship­ing of him, and carriage one towards another. It was no small mercy that God gave them Statutes and Judgements; for no Nation had the like mercy. Deut. 4.8. What Nation is there so great, that hath Statutes and Judgements so righ­teous, as all this Law which I set before you this day? said Mo­ses to them. Other Nations had their Statutes and Judge­ments, but either they were not righteous, or at best not so righteous as theirs were; if some were righteous others were not; Here all were righteous, Ps. 119.128. They are called judgements of righteousnesse, Psal. 119.7. and Com­mands, that are righteousness, v. 172. They are the judgements, and commands of the righteous God, they are full of righte­ousnesse, and make men righteous. If the Law of the twelve Tables among the Romans did exceed all the libraries of Philosophers in weight and worth, as Tully said, what then did the Statutes and Judgements God gave to this people? they exceeded all the Laws that ever were or shall be; this made David to value them above thousands of Gold and Silver, [Page 53] Psal. 119.72. and to pray unto the Lord to open his eyes, that hee might see the mysteries and depths were in them; vers. 18. and 129. and that he would incline his heart to keep them, vers. 36. God gave them these Laws to shew that hee would bee their governour, that they ought to obey him; Isa. 33.22. The Lord is our Law-giver.

Obs. 3. The great bounty and wisdome of God in making pro­mise of an happy life here, and eternal life hereafter, to the keepers of the Law, to those should observe his Statutes and Judgements.

1 His great bounty: for suppose a man could perfectly in all things keep the Law, and that perpetually, he deserves nothing thereby, being Gods creature, its his duty to do what hee appoints and commands, mans works do not ex­cell, nor carry that intrinsecal worth before God as to me­rit at his hands; the life therefore attainable hereby is rati­one pacti & promissi, not from the nature of mans obedience but of Gods promise; and so is from his bounty and good­will; For God to promise life to mans obedience was great mercy, transcending what ever possibly, or imaginably could bee therein, whereas hee might have commanded all man could do without any promise of life at all; neither let any say, this Promise was to no purpose, because man was not able to keep the Law. The fault thereof was not in God, nor in the Law, but in man himself, who had disabled him­self; and here appears,

Secondly, the Great wisdome of God, that made this pro­mise of life to the keepers of the Law, that so hee might draw out their indeavours to the utmost, and that seeing when they were at the height they fell short of that perfecti­on the Law required, they might look for life upon another account, viz. the righteousnesse of faith, Deut. 30.12, 13, 14, 15. with Rom. 9.30, 31, 32. and ch. 10.5, 6, 7, 8. There­fore the Law finding us uncapable of life through our sin, di­rected us unto Christ, where wee might have it through his grace, Gal. 3.24. the Law was our Schoolmaster unto Christ, that we might be justifyed by faith.

Here is another mercy which the Lord bestowed upon this people, namely his Sabbaths, which were

• 1 To be a sign between him and them.
• 2 To Evidence that the Lord was hee which sanctified them.

To status upon the second of Genesi, saith Quod Deus non dederit preceptum illud de obser­vatione Sabba­ti in principio, sed per Mosen datum esse. And [...]eylin in his History of the Sabbath saith, no Patriarks be­fore Moses time did ever observe the Sabbath, and he alledges Justin Martyr, Irene­us, and Tertul. for it. He also cites Musculus and Hospinian, say­ing, it cannot be proved that the Sabbath was kept by any of the fa­thers before the Law. Vide Ames. Medul. Theol. l. 2. c. 15. Nam. 9.10. Vide Rivetum in decalog.The word Sabbath signifies Rest, and such Rest as work hath gone before: from [...] to cease, to bee quiet, and give over working; it imports not a sitting still, or doing nothing, but a resting from what formerly was a doing. Some by Sabbaths here understand, not onely the Sabbath of daies, but the Sabbaticall years also, the seventh, and fiftyeth years, which were years of rest: But its more genuine to take Sab­baths here, for Sabbatical daies. One of which came every week, and those Sabbaths were the signes between God and them. It may bee inquired whether they had the Sabbath before they came out of Egypt, because its said, that God brought them out thence into the wildernesse, and gave them his Sabbaths: and there bee some of Note, who hold that the Sabbath was not given at first, but in Moses daies.

To this inquiry, the Answer is; that they had the Sab­bath before that time of Moses giving the Law at Mount Si­nai, as appears Exod. 16.23, 25, 26. On the Sabbath day there was no manna to bee found or gathered, and Gen. 2.3. God bles­sed the seventh day and sanctified it, surely this blessing and sanctifying of it was for mans use, God needed no day: ther­fore in that place, Exod. 16.29. hee saith, The Lord hath given you the Sabbath, alluding to the first institution: and the word Remember, which beginnes the Fourth Com­mandement, imports that the day was given before, though much forgotten and neglected. And what if there bee no particular testimony, which mentions the patriarchs keep­ing of it before the Law? it doth not follow therefore, it was not kept.

There is no mention of keeping it in Joshuah, in Judges, in Samuel, is it therefore a warrantable, or good argument, to conclude that it was not kept? yea, if it were granted [Page 55] that they did not keep it? doth this prove, that they were not required to keep it? For Justin Martyr, Ireneus, Doceant in pre­teritum justos sabbatizasse aut circumcidisse & sic amicos Dei effectos esse. Tertul. ad­versus Iudaeos. and Tertullian: their scope is to shew, that none of the fathers of those times were justified, or obtained salvation by keep­ing of the Sabbath.

If the Sabbaths were given before, how are they said to be given when they were in the wilderness? this is answered in the next words.

The first giving of the Sabbath was to bee a memoriall of the Creation▪ Gen. 2.3. and therefore was observed by the Primitive Fathers, whom the Creation of the World did most nearly concern, and was in use before Moses daies, who was above two thousand years after: But when God gave it out again by Moses, it was upon another account, viz. to bee a sign between him and his people the Jews, whom he brought out of Egypt, and that upon the Sabbath day, as Junius observes.

A sign] The Sabbath was a signe of the true Sabbath, wherein we shall rest from the labour of this world, So Je­rome, a sign of love and reconciliation, so Vatablus; a signe of Holinesse, that by the time dedicated to God, we might know our selves dedicated to God, So Cajetane; a sign of difference between the Jews and all other People, who were prophane, and derided the Jews for loosing the seventh part of their time, So Tostat. and Sanctius. They were di­stinguished from other Nations by Circumcision, and by meats; but these were not so visible, observable in the eye of the world as their Sabbaths. A sign that God had taken this people to himself, separated them from Egyptians, and others, and would have them in a special manner remem­ber their Egyptian deliverance, on that day, as formerly the Creation.

It was a sign between God and them, they glorified him, owning him for their God, and he sanctified them, owning them for his people: So that here was a second edition, and as it were a new institution of the Sabbath. Because hee brought them out of Egypt with a mighty hand, therefore hee commanded them to keep the Sabbath, Deut. 5.15.

Sanctifying as it referres to God, notes sometimes prepa­ration to some special service, as Jer. 51.27, 28. Prepare the Nations against them, the Hebrew is, Sanctify the nations a­gainst her; that is, Babylon; preparing of the Nations to the destruction of Babylon, is sanctifying of them; some­times it notes separation to an holy use, as Joel 1.14. Sancti­fy yee a fast, that is, separate a time from common imploy­ments to Religious; So Christ is said to bee sanctifyed, John. 10.36. Sometimes it notes making holy, Levit. 21.23. I the Lord do sanctify them, that is, make them holy, so John 17.17. Rom. 15.16. we are here to take it in the two last senses.

I have given them my holy-daies; times separated from all Common use, and worldly imployments; times for drawing near to, and worshipping of mee; times wherein they ought to bee holy, and to minde holy things; and so know that it is I which separate them from others, and do make them holy, a peculiar People unto my self.

Quest. Whether was not the Sabbath a mutable Ceremo­ny, seeing he calls it a sign here?

Answ. That proves it not to bee so, for Gen. 9.12. the Rain-bow is called a Token or sign between God and man, and that was no mutable Ceremony, but continues to the end of the World. Besides, its not a sign or type of future Grace, something to come, but a signe of their delive­rance out of Egypt, or of the Creation, which were things past, or a signe of Gods sanctifying them at the present, when they met before him on those daies. And further, signe here, by some is put, for argumentum or documentum, its a note of your distinction from others, of your being my people, and of my sanctifying of you.

Obs. 1 When God is in a way of mercy with a people, hee hath his moreovers: Moreover I gave unto them my Sabbaths, Neh. 9. hee reckons up many mercies, and vers. 22. hee saith, Moreover thou gavest them kingdomes and nations, so in Isa. 30. hee tells them of what mercies they shall have, and vers. 26. Moreover the light of the Moon shall be as the [Page 57] light, &c. God doth alwaies perform his promises, shew­ing his faithfulnesse, and many times hee gives more than he promises, good measure, pressed down, and running o­ver, to shew his bountifulness.

Obs. 2 That of holy times, and daies, God is the Author: I gave them my Sabbaths: God blessed and sanctified the se­venth day, and gave it unto the Jews, Gen. 2.3. it is his prerogative to make persons, things, or times, holy: it is not in the power of man or any sort of men, to make days holy. It was no small sin, in our fore-fathers, that took upon them to make Lent and other times holy, and some daies more holy than the Lords day it self. The Jewes had no holy daies, but at the Lords appointment.

Obs. 3 The Lord gave forth and appointed holy and resting daies, upon weighty and considerable grounds, alwaies after some great mercy, some special thing or other which hee had done; As here, when hee had brought them out of Egypt, drowned Pharaoh and his Host in the deeps, then hee gave them out the Sab­bath again. At first it was instituted after that great and glorious work of the Creation; God would have great works and mercies to bee kept in memory; So the day wee keep was appointed in memorial of that great work, mans re­demption, by the death and resurrection of Jesus Christ, and therefore is honoured with the Title of Lords Day, Rev. 1.10.

Obs. 4 The Sabbath is a day of special concernment to God and his people: I gave them my Sabbaths to bee a signe between mee and them. As the Rain-bow is a sign of special con­cernment between God and the world, so is the Sabbath. Its an argument and evidence that God looks upon them as his People, where his Sabbath is, and that they acknow­ledge God their God, who keep his Sabbaths; By it God keeps alive the memory of his glorious, great, and gratious works, and by it the people are brought to glorify and mag­nify his name for those works, by it hee distinguisheth his people from the Prophane, and by it they distinguish him from the Idol gods; in it the Lord sanctifies his People, and they in it do worship him, its the day wherein they meet, visit, and make each other cheerful and glorious, let us [Page 58] have more honourable thoughts of the Sabbath, and not think it concernes not us; if wee bee his people, its still a signe between him and them.

If wee have no Sabbath, or no day answerable to it, wee come short of the Jews, who had it given unto them as a great mercy. I gave unto them my Sabbaths, my holy rest­ing daies.

Obs. 5 Sanctification is the work of the Lord, and specially of the Lord, when people meet on his day. Hee gave them his Sabbaths, and they were called holy Convocations, because on them the people met, Levit. 23.3. and why did hee give them those daies? that they might know that hee was the Lord which sanctified them. There is none which can san­ctify persons by way of separation or inherent holinesse, but the Lord. Hee assumes this power and priviledge to him­self, Levit. 20.8. Ezek. 37.28. and his sanctifying is chiefly when People meet on his day. Then the Law was read and opened unto them, Act. 15.21. Neh. 8.8. then did God appear amongst them, and work by the means hee appointed for their sanctification. Psal. 89.7. God is greatly to bee feared in the Assembly of Saints, there hee convinces them of their sinfulnesse, and sinful practises, there hee beats down their strong holds, and captivates their thoughts, to the obedience of his will; what was it made David openly to proclaim it, that a day in Gods Court was better than a thousand; one Sabbath day wherein hee had communion with God, and found him sanctifying his head and heart, was more esteemed of him than a thousand other daies: for the Lord saith hee is a sunne and a shield, hee inlightens mee, hee strengthens mee, and so separates my darknesse and weak­nesse from mee, and makes mee more holy: Let us there­fore look unto God alone for sanctification, and wait upon him on his daies in the solemn assemblies, and hee will sanctify us, those are daies of his special presence, power, and blessing.

Obs. 6 Gods people should observe and take notice what God doth in them, on Sabbaths, when they appear before him: they had the Sabbaths given them, that they might know the Lord did sanctify them, that they might have experience in [Page 59] themselves, of the powerfull operations of God in them: God observed what they did that day, and they were to observe what hee did that day; They read the Law and the Pro­phets, and expounded them, Act. 13.15. Neh. 8.8. they Prayed, Act. 16.13. they discoursed, reasoned, and per­swaded men out of the Scriptures, Act. 18.4. they offered Sacrifices, Numb. 28.2.10. they did sing, Psalm 92. the Title. These things they did, and God observed their spirits in the doing of them; hee observed how they sanctifyed the day and himself, in the duties of the day; and they were to observe what hee did in the Assemblies, and in their bo­somes. This David did Psal. 96.6. strength and beauty are in his Sanctuary, saith he, and Psalm 63.2. hee confesses hee had seen Gods Power and glory there; the strength and beau­ty in one place, is the same with Power in the other; its a glorious beautiful work, when God sanctifies a sinner, its a work of Power and strength, when hee breaks the snares of our lusts, the chains of unbeleef, and inlarges our hearts, quickens, comforts, strengthens and inlightens us. Its a common sin, and sicknesse amongst Christians, that they heed not what the Lord does in his Ordinances for them, and in them: they cannot say from experience, wee know it is the Lord that sanctifies us, most can say this from the Tongue, few from the heart; 'twas not without cause, that Solomon said, Keep thy foot when thou goest to the house of God, and bee more near to hear, than to offer the sacrifice of Fools, Eccl. 5.1. some thinke hee alludes to Exod. 3.5.30.19. and Josh. 5. last. Where is mention of putting off their shooes, and washing their feet, because they were to approach unto the holy God, and surely wee had need look to our feet; that is, our affection (foot is put for feet, the singular for the plural) for we approach near to God when we go to his house; wee go to be sanctified, and therefore should take heed we defile not our selves.

Having represented unto them, the mercies he conferred on them in the wildernesse, here hee declares what their car­riage was towards him therein, and what his purpose was towards them.

1 Their carriage towards him is laid down.

1 In General, the house of Israel rebelled against me.

2 In Special, and that in three particulars.

• 1 They walked not in my statutes.
• 2 They despised my judgements.
• 3 They polluted my Sabbaths, and that greatly.

Now all these are aggravated.

1 From the place where they were done, in the wildernesse, where they had special need of Gods protection and provisi­on, where they had and saw his miracles daily.

2 From the nature of the statutes and judgements given, which were such as if done, kept, they might have lived.

2 The Lords purpose towards them, was to pour out his fury upon them, and consume them, and that in the wil­derness.

Little shall I speak of this Vers. because in the 8. and 11. verses you have already had most things in it.

Of their rebellion in the wilderness, you may read, Deut: 1.26.43. Exod. 17.7. with Numb. 20.24.27. ch. 14. Deut. 9.22. [...]

The Hebrew word for despise notes rejecting, hating, vil­lifying, they looked upon them as contemptible things, and threw them away, they did not onely refuse to walk in his Law, Psal. 78.10. but they despised his judgements, and ab­horred his Statutes, Levit. 26.43. it was such despising as had an abhorrency accompanying it.

Of their Polluting his Sabbaths, you may read Exod. 16.27. they went to gather Manna on the Sabbath day, one gathered sticks,signifies cum sputo quasi re­jicere. Numb. 15.32. they carried burdens, and did servile work, Jer. 17.22, 23. whereas they should have highly prised the Sabbaths, resting from doing their own waies, find­ing [Page 61] their own pleasure, speaking their own words, and wholly have been taken up in the worship of God, and the duties peculiar to the day,

Obs. 1 Such is the corruption of mans nature, that nothing will keep it within its bounds, but it breaks out against God, neglects, and abuses the Ordinances and means hee hath ap­pointed for mans salvation; But the house of Israel rebelled a­gainst me, they walked not in my statutes, they despised my Judgements, and they greatly polluted my Sabbaths. These God gave them for their good, life, salvation, but they sleighted, perverted, polluted them. God had done great things for them, hee provided for them in the wildernesse, manna, water, shooes, cloaths, all in a miraculous way, so that they could not subsist without him, yet they rebell against him, despise him, Numb. 11.20. Cast off his statutes and judgements, and prophane his Sabbaths to his face.

Thus they dealt with the Lord when hee brought them out of Babylon, Nehem. 13.15, 16. they greatly polluted the Sabbaths of the Lord, whereupon saith Nehemiah, vers. 18. did not your Fathers thus, and so bring evil upon us, and will you bring more wrath upon Israel by prophaning the Sabbaths? Neither the mercies their fathers had, when they were brought out of Egypt, nor the mercies themselves had, when they were brought out of Babylon, kept in their Corruptions, but they rose to a great height, and brake out so farre as to set at nought all his counsels, Prov. 1.25. to reject the word of the Lord, Jer. 8.9. to mock and mis­use his messengers and Prophets, 2 Chron. 36.16. to speak stoutly against God, Mal. 3.13. yea, so strong grew their corruptions, that their souls abhorred God, Zech. 11.8. Is it not thus in our daies? neither miraculous mercies, nor wonderful judgements, do keep men within bounds, or chain up their corruptions, but they break out, greatly pol­luting the Lords day, despising all or some Ordinances? do they not set at nought and reject the whole Counsel of God, the very Scriptures? do they not mock, and misuse the mes­sengers and Ministers of God? do they not blaspheme, curse and glory in it? do they not speak stoutly against Christ and God? Do not some turn Jews, and others Atheists, [Page 62] denying Christ, God? Surely iniquity abounds, and is within little of its perfection, the harvest is near, sinners are almost full ripe for judgement, and ere long God will say, thrust in the sickle.

Obs. 2. When men do neglect, despise, and abuse the ordi­nances of God, and means of grace, they provoke God even to their destruction: They neglected to walk in Gods statutes, they despised his judgements, they polluted his Sabbaths, and what then? Then I said, I would pour out my fury upon them, to consume them; Men think that neglecting and sligh­ting of Ordinances, prophaneing of the Lords day, and holy things, is no such great evil, if it bee an evil at all; but there is hardly any thing kindles the wrath of God hotter than the casting off, despising and abusing the Ordinances and mediums appointed of God, for his worship, our good, comfort, and salvation. Their sins here of this nature, put God into fury, which is more than anger or wrath, up­on pouring out of fury, and such pouring out as to con­sume them, Heb. 10.25, 26, 27. hee tells you of some that did forsake the assemblies, cast off the Ordinances of God, which was a wilful and provoking sin, excluding mercy, and hastening judgement, and fierce indignation which should destroy; When God in his infinite wisdome and mercy hath condescended to mans weaknesse, given him Ordinances and mediums wherein hee will bee worshipped, and through which hee will do good to the creature, and now the foolish creature to neglect, despise, or prophane them, this pierces Gods heart, and transformes his patience into fury, and puts him into waies of destruction. Those despised Moses Law were to dye without mercy, and what will be their portion who despise Christ, the Gospel, and Ordinances thereof? see Heb. 12.25. Act. 2.23. every soul that will not hear Christ shall bee destroyed, that is, whosoever shall not hearken to Christs voice in the Gospel, submit to the Ordinances ap­pointed by him therein, and worship the Father, the way hee hath prescribed, hee shall bee destroyed. The Corin­thians abused and prophaned the Supper of the Lord, and were they not smitten and destroyed for that sinne? 1 Cor. 1 [...].30. Moses had the sword drawn upon him by the [Page 63] Lord himself, because he neglected the Circumcision of his Son, Exod. 4.24.

Whilest they were in the wildernesse, and Moses in the Mount, they made a Calfe, and fell to Idolatry, which ex­asperated the Lord, so, that hee thought to destroy them, and had not Moses interposed and pressed God with the honour of his name, hee had done it, Exod. 32.12. Wherefore should the Egyptians speak and say, for mischief did hee bring them out, to slay them in the Mountaines, and to consume them from the face of the earth? turn from thy fierce wrath, and re­pent of this evill against thy people. God did so, and wrought for his name sake. Of these words was spoken in the ninth vers.

In the 15. verse you have mention of Gods swearing, that hee would not bring them into Canaan; in the 16. the rea­son thereof.

In the 17. his indulgence and pity towards them.

This was, when upon the ill report the Spies had brought upon the land of Canaan, the Israelites murmured against Moses and Aaron, as you may see Numb. 14.28, 29, 30. and ch. 26.65.

But here a difficulty ariseth in the 6. vers. of this Chapter, its said that God had lift up his hand, and so sworn to bring them not onely out of Egppt, but into the land of Canaan, and here its said, hee had lift up his hand to the contrary, that [Page 64] he would not bring them into the land hee had given them; so that it seems here is one oath against another; and in Numb. 14.34. God acknowledges his breach of Promise, for hee saith, yee shall know my breach of promise. I have pro­mised and sworn to bring you into the land of Canaan, but you have so sinned against, and provoked mee, that I will not do it, yea, have sworn you shall not enter into my rest, Psalm 95.11.

This difficulty is removed, by considering, that God did not make promise, or swear to those individual men that were kept out of Canaan, that they should bee brought into it, if it had been so, God had forgot and forsworn himself: but his Promise and Oath was, that the seed of Abraham, Isaak, and Jacob should bee brought into it, Gen. 12.7. ch. 13.15. ch. 15.18. ch. 26.4. ch. 50.24. Deut. 34.4. and their seed was brought into the Promised Land, Josh. 1.2. ch. 4.1. ch. 14.1.24.13. and so Gods Promise and Oath was kept. Those hee swore against, were those that mur­mured against him, even all from twenty years old and up­wards, except Caleb and Joshua, whose carkasses fell in the wildernesse, as you may see Josh. 5.6.

As for that Numb. 14.34. Gods breach of Promise, the Original is, [...] Frustrationem meam. Monta. [...] is franget, irritum facere, retracta [...]e. Vatablus hath it, mendacium meum, i. e. an sermo meus mendax sit. Discetis quid sit in me esse contumacem. Tost. [...] Eth Tenuathi. My frustration, you looked certain­ly to have entred into Canaan, but for your murmuring and unbeleef, I have frustrated your expectations: or thus, you think my oath cannot bee true, because of a former Oath, and that the words I have uttered will prove false, a lye, but you shall know whether my words and Oath be false or no. Junius and Pisc. read it, abruptionem meam, and make the sense this, you have broken off from me, and you shall know what it is to have me break off from you, I will plague you for your murmuring, ingratitude, unfaithfulnesse, and un­beleef, so that you shall never come into the land of Pro­mise. The Septuagint hath it, you shall know the wrath of mine anger.

Of these words hath been spoken largely in the 6. verse, they are repeated here, to shew the ingratitude of this peo­ple, [Page 65] that were not affected with this land, which was a se­cond Paradise, but despised it, and raised an ill report upon it: as also to shew what they lost in being kept out of it; And their folly in preferring Egypt before it.

There is nothing needful to open in the other two verses, because occasion hath been given formerly in this chapter, and others to open them.

Obs. 1 Mens sinnes disappoint them of choice mercies, yea, mer­cies Promised, expected, and near at hand: God had pro­mised them Canaan, they were near unto it, Numb. 13. ex­pected to go in and possesse it, but God would not bring them into the Land, because they despised his judgements, walked not in his Statutes, but polluted his Sabbaths.

In Heb. 3.19. its said, they could not enter in, because of unbe­leef; and Psal. 106.24. they despised the pleasant land, they beleeved not his word. It was their sinnes kept them from so great, so near, so longed for a mercy. Such is the malig­nity of sinne, that it drives mercys back, when they are at the door, and blocks up the passage, that none for the fu­ture may issue forth towards us, Isa. 59.1, 2. Behold, the Lords hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear, God can hear and help, but your iniquities have separated, between you and your God, and your sinnes have hid his face from you, that hee will not hear: Your sinnes stand like a brass wall, a mighty mountain between him and you, they have crampt his will, so that though hee can, yet hee will neither hear your prayers, nor help your persons. Its sinne that keeps mercy from us, Jer. 5.25. Your iniquities have turned away these things, what things? the former and latter rain, the Harvest and Fruits of the Earth; they were comming to you, but your sinnes turned them back again, and bid them bee gone, away rain, away Harvest, away fruites of the earth, and so the next words import, your sinnes have with-holden good things from you, they have forbidden good from you, so Montanus and the vulgar, read the words,Prohibuer [...]nt bonum a vobis. our sinnes do for­bid, and with-hold good from us, see it Matth. 6.15. if you forgive not men their trespasses, neither will your father for­gie your trespasses.

Joh. 8.19. If yee had known mee, ye should have known my Father also, Isa. 48.18. O that thou hadst hearkened to my Commandements, then had thy peace been as a river, and thy righteousness as the waters of the Sea, thy seed also had been as the sand, &c. see Luk. 14.16, 17, 18, 19, 20. Luk. 13.34. John 5.40. Psal. 81.13, 14. it was their sinnes which frustra­ted them of mercies, if the word profit not us, its sin that hin­ders the profit, Heb. 4.2. Jam. 1.21, 1 Pet. 2.1, 2.

Obs. 2 When the heart is carried out after unlawful things, then the waies and Ordinances of God are neglected, sleighted, and prophaned. This rises from the words of the 16. verse, they despised Gods judgements, walked not in his statutes, they polluted his Sabbaths, and why did they so? for their hearts went after their idols. These had stollen away their hearts from God, these had their thoughts, desires, affections, and the things of God were of little account with them; his sta­tutes, judgements, Sabbaths, were laid aside, and onely what their hearts were carried forth unto, that they mag­nified, Ezek. 6.9. they had whorish hearts, and whorish eies, which went after their Idols, and made them depart from God, that is, from his judgements, statutes, Sabbaths, Ordinances. Idols had their eyes and hearts, and as to God and the things of God, they were eyelesse and heartlesse. When Solomons heart was carried out to women and Idols, then hee did evil in the sight of the Lord; 1 King 11.4, 5, 6, 7, 8. then the Lords Ordinances were despised, and his Sab­baths polluted. If once the heart goe out to unlawful things, its drawn off from lawful, so much as it ad­heres to evil, so much its divided from God and good, Ezek. 33.31. their hea [...]t goeth after their Covetousness. So much as it went after riches, so much it was distanced from God, and walking in his waies. David hereupon advised men not to set their hearts upon riches, Psal. 62.10. they will then bee their Idols, and make them forget God, and his waies, and do those things will prophane his Ordinances: look well to your hearts, and let not them carry you away, Job 15.12.

Obs. 3 When sinners provoke God into waies of destruction, hee doth not utterly destroy them, but shews some pitty and mer­cy: Nevertheless mine eye spared them from destroying. [Page 67] God did destroy many of them in the Wildernesse, three thousand upon their making the Calf, Exod. 32.28. twenty four thousand upon their committing whoredome with the Daughters of Moab, Numb. 25.9. much People by fiery Serpents upon their murmuring, Numb. 21.6. Corah, Dathan, and Abiram were swallowed up of the Earth, and all theirs, and the two hundred and fifty men that offered incense, were consumed by fire, Numb. 16.32, 33, 35. fourteen thousand se­ven hundred were destroyed by the plague, vers. 49. and ma­ny by the Amorites in S [...]ir, Deut. 1.44. now notwithstanding so many were destroyed, yet all were not, he did not make an end of them in the Wildernesse, hee did not consummate and perfect his wrath upon them, his eye s [...]ared them; hee was moved to mercy, and had compassion on them.

Though men have sinned much, and God have let out much wrath, yet neverthelesse hee hath an eye to spare, and an heart to pitty. If hee should punish, destroy none, hee would bee thought to bee like unto sinners, Psalm 50.21. if hee should destroy all, hee would bee thought to bee cruel; to shew therefore that hee is a just God, hee cuts off some, and to shew he is a mercifull God, he spares some.

In the late powder blow, some were destroyed,It was the 4th of Jan. 1649. about eight a clock at night. some were spared, yea, wonderfully spared and preserved.

In the 18. vers. God dehorts them from following their fa­thers waies.

In the 19. hee exhorts them to follow his waies, and shews them the reason why they should do so, because he is their God.

Where the Lord spake thus unto them in the Wilderness, is not recorded by Moses, but that hee did speak what is in the 18. vers. Our Prophet assures us, who spake as he was mo­ved [Page 68] by the Spirit, you have that is aequivalent thereunto, Deut. 5.32. You shall observe to do as the Lord your God hath commanded you: you shall not turn aside to the right hand or to the left, not to your Fathers on the right hand, nor to the Heathen on the left.

The 19. vers. you have Levit. 18.4, 5. I am the Lord your God, ye shall therefore keep my Statutes and my Judgements. No­thing in these verses requires explication. Take these obser­vations.

Obs. 1 Children are prone to follow the corrupt decrees, coun­sels, and examples of their parents. I said walk not in the statutes of your fathers. That is, in what they decree, appoint; ob­serve not their judgements, that is, their Counsels and ad­visements; nor defile your selves with their Idols, that is, follow not their examples. They were addicted much to what their sinful Fathers said, or did. Of the Kings of Is­rael its said, they did evil as their Fathers had done, 2 King. 15.9. ch. 23.32. ch. 24.9. and Jer. 44.17. the Children would sacrifice to, and defile themselves with Idols, as their Fa­thers had done. Fathers, Laws, Customes, Traditions, Exam­ples, perswasions, counsels, are loadstones, and draw them strongly to that is evill.

Obs. 2 Posterity are not tyed to the statutes and Judgements of their Fathers or fore-fathers. I said walk not in the sta­tutes of your fathers, neither observe their Judgements, &c. Though there bee a strong tye between Parents and Children, and they bound by the Command of God to obey their Pa­rents, yet when they shal command or counsel them any thing unlawful, contrary to the statutes and judgements of God, they are not to hearken, not to observe or obey them. Here is Divine authority for it, I said.

If it bee Gods Command that lead Children to obey Pa­rents, and People to obey Magistrates in Lawful things, then Gods prohibition must keep them from obeying in un­lawful things: When Masters or Parents are so wicked, as to put their Servants or Children upon lying or swearing, to put off their commodities, they should remember what God hath said, Walk not in their statutes. &c.

This holds especially in matters of Faith and worship, mens [Page 69] statutes and judgements must not come in there: what is not Divine, is no matter for my faith, nor rule for my worship; Mens chaffe and bran must not come among Gods wheat; their weeds and nettles must not come a­mongst his flowers; It is not Popes decrees, Canons of coun­sels, judgements of Fathers, Votes of Synods, Customes of Churches, Religion of Auncestors, that must tye my Conscience, or guide my practice in the worship of God. He hath said it, who is above them all, Walk not in their statutes, neither observe their Judgements, and defile not your selves with their Idols. Men have their Statutes, their judgements, their inventions and additions to points of Faith, and matters of worship, which are no other than Idols, and will defile.

Obs. 3 That wee are onely to walk in Gods statutes, and to keep his Judgements; Not mens statutes, or judgements, I am the Lord your God, I have authority over you, I am in Covenant with you, I have given you statutes and judge­ments which are right, Psalm 19.8. true and good, Neh. 9.13. therefore walk in my statutes, keep my Judgements: when the Israelites walked in other statutes, the statutes of the Heathen, or the statutes that themselves made, the Lord was wroth with them; and afflicted them for it, 2 King. 17.8, 19, 20. and commanded them to observe his statutes and Ordinances, and to do them for evermore, vers. 37. Josh. 24.14, 15.

In this 20. verse, the Lord proceeds in his exhortation of the Children of those rebellious Israelites in the wilderness [...], and exhorts them to hallow his Sabbaths, which their Fathers had polluted.

Not make holy, but keep holy, the Hebrew word is the same with that, Exod. 20.8. The hallowing or sanctifying of the Sabbath here, consisteth in two things.

[Page 70]1 In resting from labour and work;

Servile work, Levit. 23.7, 8. that is, such work as men may lawfully do on other daies; works, for gain and profit might not bee done on Sabbath days: they were to rest from their own works, words, and pleasures, Isa. 58.13. see Exod. 20.10. Nehem. 13.15. Jer. 17.22. Exod. 16.29. cha. 31.14.

2 In doing those things which God required on that day, as meditation on the works of Creation, for which it was first instituted, Gen. 2.23. remembrance of their servitude in E­gypt, and deliverance thence, Deut. 5.15. meeting in solemn assemblies, Levit. 23.3. in which the word was to be read, ope­ned, and reverently heard, Luk. 4.16. Act. 15.31. Ec. 5.1. pray­er to be made, Acts 16.13. God to be praised, Psalm 92. Sacri­fices to be offered, Numb. 28.2, 10. and they were to exercise works of mercy on that day, Mat. 12.10, 11, 12. John 5.9. and all these duties they were to do with delight, Isa. 58.13.

Of these words you heard in the 12. vers. besides what was said there, the Sabbath was a sign of the Covenant, God made with them to bee their God, and to own them for his people; for it follows,

The Sabbath day was the time wherein God and this peo­ple met, God made himself known unto them then, by sanctifying of them, vers. 12. for whom hee is a God unto, hee blesses and sanctifies, and specially on his Sabbaths, then hee heard their Prayers, accepted their offerings, and let out his loving kindnesse unto them.

Obs. 1 Having and hallowing Gods Sabbaths, is a sign and manifestation that God is the God of that people. The Jews had the Lords Sabbaths, and hee bad them hallow them, that so being hallowed, they might signify and certify to them, that God was their God. As Circumcision and [Page 71] the Passeover were signes that the Jews were in Covenant with God; so likewise was the Sabbath, Exod. 31.13. and because it was a sign of the Covenant between them and God, vers. 16. God tells them, they must observe it for a per­petual Covenant, and hence it was, that when they viola­ted the Sabbath, God accounted it the violation of the Cove­nant between them.

Here the successelessenesse of Gods exhortation is eviden­ced, hee pressed them to bee obedient, and dutiful to him, being their God, but they rebelled and would not walk in his statutes, nor keep his judgements, their Fathers statutes and judgments they would walk in and observe; they chose ra­ther to be defiled and dye in their Fathers waies, than to be sanctified and live in Gods waies. Whereupon God had a pur­pose to destroy them, as hee had formerly to destroy their fa­thers. This Verse is the same with the 13. which hath been ope­ned, and the observations given.

God having purposed their destruction, saw that if hee should proceed thereunto, the Heathens would make an ill sense of it, and blaspheme his name, for prevention wherof, hee let fall his purpose, and would not destroy them. This Verse falls in with the ninth and fourteenth, onely this is in it, which they have not.

Vatablus hath it, retraxi manum meam, I drew back my hand. Castalio, revocavi; I recalled it. Jun. & Trem. Redu­ceus manum meam, bringing back my hand, I wrought for my name: Gods hand was stretched out, and hee pull'd it back again. The Hebrew word is in Hiphil, And notes thus much, I made to return, I made mine arm come back again, when it was going forth to destroy them.

Obs. Gods people do oft provoke him, both fathers and Children, and so that they are at the door, brink, point of de­struction, and yet he is merciful unto them, and that for his name sake: When hee cannot shew mercy for their sakes, hee will shew mercy for his own names sake. In the eighth ver. is set down their BUT, but they rebelled against mee, they would not hearken, they would not forsake their Idols, where­upon God purposed to destroy them. In the ninth vers. is Gods BUT, but I wrought for my name, &c. in the 13. vers. again is their BƲT, but the house of Israel rebelled, &c. then God was angry again, and purposed to consume them: in the [...]4, vers. you have Gods BUT again, But I wrought for my names sake, &c. in the 16. vers. you have their BUT the third time, but they polluted my Sabbaths, in the 17. you have Gods Nevertheless, or BƲT again, for its the same in the Original. Never [...]helesse mine eye spared them, &c. in the 21. vers. you have their Notwithstanding, or BƲT, once more, the Hebrew is the same with But before; Notwithstan­ding, or But the Children rebelled, &c. and in this 22. verse you have Gods BUT, or Neverthelesse answering thereunto, Neverthelesse I with-drew my hand, and wrought for my names sake: Four times in this Chapter, you have them provoking God even to their ruine, and as many times his sparing of them: this last time his hand was stretched out, even at the work, and had hee strucken one blow, had broken them all, but hee recalled his hand, hee would not let his power fall upon them to crush them in peeces, but wrought for his name, and their safety. If wee have our Buts and Notwith­standings, importing, rebellion, ingratitude, and disobedi­ence, [Page 73] the Lord hath his Buts, and Neverthelesses, importing mercy, patience, and loving kindnesse.

In these two verses you may see,

• 1 A commination backt with an oath, in the 23. v.
• 2 The Reason thereof in the 24.

Of this Gesture used in swearing, you heard before, v. 5, 6. but where it was done, will hardly bee found in Moses writings, that God thus lift up his hand, and threatned to disperse them, some thing like hereunto, see in Deut. 4.26, 27. ch. 28.25.36, 37, 64. chap. 31.21, 22, 23, 24, 25, 26. Lev. 26.33. in those places the Lord threatens to scatter them, and David tells you, hee lift up his hand to do it, Psalm 106.26, 27. he lift up his hand against them to overthrow them in the wilderness, to overthrow their seed also among the nations, and to scatter them in the lands. Maldonate makes the lifting up the hand here, to be in way of threatning, not of swearing.

Of their scattering and dispersion, was spoken in the 5, 6, and 12. chapters.

Some referre these words, and the rest in the verse, to the time, after their entrance into Canaan, if then they should not keep Gods judgements and do them, hee having per­formed his Promise unto them, hee would scatter and dis­perse them among the Nations, but because the verse speaks of the time past, wee must also look at what was done, as [Page 74] well as what was to do; The Children before mentioned had rebelled, and did not keep the judgements of God to do them, they polluted his Sabbaths, and defiled themselves with their Idols, whereupon God thought to have destroyed them in the wildernesse, but spared them for his Name sake, that the Egyptians and Nations might not blaspheme and pollute his name; but knowing that when hee had possest them of Canaan, that their children would do as they had done, hee lifts up his hand, and threatens their driving out of that Land again, and dispersion in the Countries, and so makes their sinne the principium, and fundamentum of their Posterities ruine.

In the 8. vers. hee mentions the Idols of Egypt, and they were their Fathers Idols, which the Children minded, and were intent upon; for when the eyes go after any thing, there is some affection in the heart unto that thing, vers. 16. and Ezek. 6.9. I am broken with their whorish heart, which hath departed from mee, and with their eyes, which go a whoring after their Idols: if the heart did not affect them, the eyes would not. Fathers Idols affected both the hearts and eyes of their Children, Rachel stole her Fathers Gods, Gen. 31.19. and said, they should be her Gods.

Obs. 1 That Parents sinnes prepare heavy Judgements for their Posterity many years after. God lifted up his hand in the wildernesse, that hee would scatter them among the Hea­then, and disperse them through the Countries; because they were statute-breakers, Sabbath-polluters, and idol-minders, which fell not upon them, but their posterity ma­ny hundred years after. Junius makes it five hundred; and then they were driven out of the Land of Canaan, and dispersed into Heathenish Nations, a [...] judgement that de­prives men of all their own comforts, and exposes them to all the injuries of others.E [...]ilium no­vo [...]um molo­rum initium. Ph lo de Abra­hamo. One calls this judgement the beginning of new evils, and it may bee added, of unknown evils. Let Parents therefore take heed how they provoke God by sinful and wicked practises, their posterity may [Page 75] smart soundly for it many years after. Sauls, Jeroboams, and Manasses sinnes, made their Posterity to feel sad stroaks, long after; and some in our daies have suffered for their Fa­thers sinnes, and its just with God they should, when they tread in their fathers steps, who have rebelled against God.

Here is a further progresse of Gods judiciary dealings with them, which lyes,

• 1 In the Statutes and judgements hee gave them.
• 2 In the polluting of them.

Then you have the end of both, which is,

• 1 To make them desolate.
• 2 To bring them to the knowledge of himself.

In this verse is first a figure called Antanaclasis, which is the reciprocating the same words, in a diverse sense; in the former verse is mention made of statutes and judgements, which God gave them, vers. 11. and were his divine word: here is a mentioning of statutes and judgements, which hee gave them as divine punishments, being the Commands and devices of men.

2 A figure called Meiosis or Tapeinosis which is, when less is expressed, and more intended; as not good,Cum usur pan­tur nomina vel verba, leni­ora pro vehe­mentioribus. Glass. in philo­log l. 5. c. 10. is a mild ex­pression, but more is intended in it, viz. hurtful, deadly: So these words, should not live, are moderate, but they in­clude that is grievous, namely, death, yea, terrible deaths; they should not onely have no good by them, but much evil, sore destruction.

The Hebrew is, Statutes not good.

These Statutes were not the Moral Law, though it be a kil­ling Letter, 2 Cor. 3.6. for the Law is holy, just, and good, Rom. 7.12. yea perfect, Psalm 19.7. not the Ceremonials, viz. Sacrifices and Sacraments,Vid. Est. in sent. l. 4. Sect. 27. p. 26. Col. 1. l. 8. as Jerome and Estius calls them; for though these were shadows of things to come, yet they had purifying vertue in them, and led to Christ, Heb. 9.13. Gal. 3.24. and in this Chapter God speaking of the Statutes and Judgements hee gave them, which comprehend both Morals and Ceremonials, hee saith, vers. 11.13, 21. that they were such, as if they kept them, they might live in them. Neither doth it advantage to say, these are called not good, because they are less good, than those of the Gospel, let that bee granted, yet those statutes kept, would afford life, but the statutes here meant, were such as whereby they should not live. Not the Tributes and Taxes imposed upon them by the Nations, when they prevailed against them in war, for they were under none in the wildernesse, and these statutes were given when they were there.

By these statutes are meant,

1 Those punishments that befell them in the wilderness, as the sword, Exod. 32.27, 28. fiery Serpents, Numb. 21.6. the plague, Numb. 16.49. the earth swallowing up Corah, Da­than, and Abiram, vers. 31, 32. fire, ver. 35. suspension, chap. 25.4. God commanded the hanging up the Heads of the people, hee appointed the fire, the earth, the plague, the sword, to do execution upon them, these were statutes not good; not good for them, but hurtful, yea, very hurtful, for so much not good, implies, and the next words prove, being a further de­claration of these Judgements, whereby they should not live; these statutes and Judgements took away their lives.

2 Those threatnings and curses you finde Deut. 4.26, 27, 28. ch. 27. from the 15. to the end, and ch. 28. from the 15. to the end, Levit. 26. from the 14. to the 40. these were senten­ces of death.

3 The Inventions, Laws, Rites, Decrees, Superstitions, of men, which are called Statutes, Dan. 6.7. Mic. 6.16. the statutes of Omri are kept, and 2 King. 17.8. the statutes of the Heathen. And God is said to give them, in that hee gave them over to these which were not good, but tended to death and destruction, [Page 77] seeing they would none of mine, I gave them mens.

Obs. When men flight and violate the Statutes and Judge­ments of God, he doth not onely threaten, and punish them with tem­poral Judgements, but also with spiritual: because they des­pised Gods statutes, and did not keep his judgements, there­fore hee gave them Statutes not good, and judgements where­by they should not live. God threatned them with cursings, cut off many of them in the wildernesse, and gave over o­thers to beleeve errors, to follow the imaginations of their own hearts, the Commandements and statutes of men, which was a more dreadful judgement. When men care not for the waies of God, which have good and life in them, its iust with God to give them over to the waies of men, that have no good, no life in them; nothing but expence, labour, disappointment, vexation, and destruction, Ezek. 24.12. Jer. 2.36, 37. Prov. 14.12. when Gods people would not listen to him, hee gave them up to their own hearts lusts, to the perverse intendments and pertinacies of their hearts, they intended the statutes and judgements of men, of Hea­thens and Idolaters, those they were set upon, and God gave them up unto them, as you may see ver. 39. of this chap. go yee, serve ye every one his Idol, seeing you will not sub­mit to mee any waies, go to your Idols where your eyes and hearts are, and serve them according to the statutes and judge­ments of the Nations whence yee had them; or if they bee of your own devising, serve them according to the waies of your own hearts, 2. Thess. 2.10, 11, 12. when men receive not the love of the truth that they might be saved, God sends them strong delusions that they should beleeve a lye, and be dam­ned; [...], the efficacy of error; the truth comes with love, error with efficacy: if truths wooing and love be not entertained, God sends error with efficacy to seize up­on men. Because wee have been wanton with the truths, Ordinances, and things of God, not received the love of them, but busied our wits, and parts about them, yea, a­gainst them, therefore God hath sent the efficacy of error to take hold of men. Is not the efficacy of error upon them that say, there is no Devil, but holinesse; no heaven nor hell, but what is in a mans own conscience? &c.

God being most holy, could not communicate any thing that should defile them;Subtraxi meam gratiam & per­misi eos pollui. Vatablus. from a holy God comes nothing but that which is holy and good. Some take it in this sense, that God suffered them to do those things which defiled them, to prostitute themselves to all abominations.

Sanctius informes us, that one is said to do a thing, when hee declares it to bee done, Levit. 13.3. The Priest shall look on him, [...] and shall pollute him, that is, pronounce, declare him polluted, so vers. 6. hee shall cleanse him, saith the Original, that is, declare him to bee clean, and v. 44. the Priest shall by polluting, pollute him, that is, declare him altogether polluted, and our Ezekiel is said to destroy the City, when as hee did but declare the destruction of the City,Impuro [...] esse ostendens, ur impuros tract­ans, & a me abdicans. Iun. in annot. chap. 43.3. so here, God is said to pollute them, in that hee did declare them polluted, and not only so, but in that he dealt with them as polluted ones, rejecting them, and their gifts.

Quasi pol­lutos repuli a me, pollutos judicavi eos & eorum mu­nera.The Septuagint reads it, [...], and so doth Codex sixti. Complutensis & Apollinaris saith Pradus, in their Opinions and Tenets. When men leave the statutes of God, and take up opinions of their own, or tenets of the world, they pollute themselves, God judges them so, will declare them to bee such, and deal with them as such, this by the way.

By Gifts, are not meant all the Sacrifices which they brought unto the Lord, but their first-born, which were to bee given to God, in remembrance of their comming out of Egypt, when the first-born of the E­gyptians were all slain, and the first-born of the Isra­elites all preserved, Exod. 13.2, 3.12.

The Hebrew is, making to pass all opening of the wombe, its a periphrasis, the opening of the womb, for the first-born, and that of the male kind, which were to bee offered to the Lord; but they offered unto Idols, causing them to passe through the fire, as it is in the 31. ver. of this Chapter, they were forbidden, and that upon pain of death, to let any of their seed to pass through the fire, or to give them unto Mo­lech, Levit. 18.21. ch. 20.2. God expected they should strict­ly have observed his Ordinance of consecrating their first-born unto him, and they either sacrificed or consecrated them to Idols. David Psal. 106.37, 38. tells you, they sacrifi­ced their Sonnes and Daughters unto Devils, hee calls their Idols Devils, and they sacrificed their Sonnes, not only their first-born, but others, and not onely Sons but Daughters, so corrupt were they in their opinions and practice.

If it should bee granted here, as some Interpreters conceive, that they did not offer their first-born to Idols, but to the true God, that they did not cause them to pass through the fire, as the Heathens did, but caused them to pass from themselves, from under their power, and give them to God, yet because they despised his statutes, polluted his Sabbaths, minded Idols, and kept not his Statutes, God polluted them in these gifts, declared them and their gifts to be such.

The word for desolate is [...] from [...] to make waste and desolate even to astonishment, some render it here, ut delerem, that I might destroy them, and then the sense runnes thus, I have declared what polluted creatures they are, that I may thence take occasion to destroy them: but this suits not so well with what follows, That they may know that I am the Lord. To keep then to the word as its here. God would make them desolate, by convincing them of the pol­lution [Page 80] of their offerings, and by afflicting their consciences, making them to see, that though they had offered their sons, their first born to him, or to Idols, yet they had gained no­thing at his hands thereby, but were so far from pleasing him, that they had greatly provoked him, so that they should bee amazed at their desolation.

Obs. 1 That if men alienate from God what is due to him, or bring him his due, and live in the breach of his commands, hee will not respect them, but declare them to be, and deal with them as polluted ones: They alienated their first-born to Idols, which God commanded to bee consecrated to him, or brought them to God living in the breach of his statutes, and hereupon he saith, I polluted them in their own gifts. They thought they did mee good service, and should obtain much favour at my hands, that I would bee a great bene­factor unto them, but they were deceived; I look upon them and their gifts as defiled, loathsome things, and pronounced them to bee so: Many think their persons, prayers, and other duties are very acceptable to God, but they will finde them otherwise. Isa. 1.11, 12, 13.14. Mat. 7.22, 23.

Obs. 2 The Lord would not have men to confide in their sacrifices and services: Hee declared them polluted, that hee might make them desolate, beat them off from their hopes and confidences they had upon doing these things, wee are apt to rest upon duties, and to promise much to our selves thereupon; but when God shall tell men they are polluted things they offer, yea, that themselves are polluted in those offerings, this will shake their vain foundations and hopes. When God told them, Hee that killed an Oxe, was as if he flew a man, hee that sacrificed a Lamb, at if hee cut off a Dogges neck, hee that offered an Oblation, as if hee offered swines blood, he that burneth incense, at if hee blessed an Idol, Isa. 66.3. did hee not undermine their strong holds, and make them naked? for hee shews that all they did was ei­ther lost labour, as the blessing of an Idol; or abomination, as swines bloud; or dangerous, as cutting off a dogges neck; or deadly, as killing of a man: thus God polluted them in their own gifts and doings, and made them desolate. Thus Christ dealt with the Scribes and Pharisees, Mat. 23.13, [Page 81] 14, 15, 16, 23, 25, 27, 29. they look for blessings, not for woes, but they were polluted, what ever their confidences were, and Christ declares them to bee so, and makes them deso­late.

Obs. 3 The Lord stripes men of their righteousness, and beats them out of their confidences, that they might come to him, bottome upon him, and find him a sure foundation: God would make them desolate, to the end, that they might know that hee was the Lord, that they might not trust in their sacri­fices, but in him, the God of them, and their sacrifices; in him that could shew them their errors, and pardon them being shewn: when men are deprived of their supposed com­forts, convinced of the falsenesse of their confidences, sur­rounded with the guilt and evil of their waies, they beginne to look where succour is to bee had, to runne from the sand to the rock; from themselves, and al that is their own, unto the living God, and look at his promises to beleeve them, and his Statutes to obey them, and so imbracing him for the all­sufficient good, abide with, and build upon him alone.

Having spoken of the proceedings between God and this People in Egypt, and the wildernesse; wee are come now to the passages, between them in the land of Canaan.

For the Lords part hee brought them into the Land, ver. [Page 82] 28. which is the onely mercy mentioned, but it was such a mercy as included a multitude of mercies in it, for it was a land fl [...]wed with milk and honey, the glory of all lands, as twice you have it in this Chapter; and something of the goodnesse of this Land, you may see Deut. 8.7, 8, 9. and ch. 6.10, 11. it was the Land that God had lifted up his hand, and sware to give them, and hee brought them into it, without the help of any other people, even by his own arme, for he destroyed the seven Nations in it, Act. 13.19. and he gave them the Lands of the Heathen, and they inherited the labour of the People, Psalm. 105.44. and why did the Lord bring them into this Land? the next verse shews, that they might observe his statutes, and keep his Laws. Which thing they did not, for

• 1 They blasphemed him, vers. 27.
• 2 They fell to Idolatry, vers. 28.
• 3 They Persisted in it, vers. 29.

[...]The Hebrew for yet in this, is moreover this, adhuc hoc. Sep­tuagint [...], even to this, they sinned and dealt ingrate­fully, not onely till they came to Canaan, but in Canaan: they were not content with what they had done in Egypt, and the wildernesse against me, but they continued in their wickednesse, and added sin to sin, doing worse and worse daily.

[...] from [...] Or Moreover in this, and so it notes some hainous and great offence, viz. what he mentions in the end of the verse.

invectus est in aliquem a­trocibus verbis, prebris affecit, contumeli [...]si in me fuerunt. Cal. [...].The Hebrew word signifies to revile with words, to reproach, and blaspheme. The Septuagint is [...], they pro­voked me, they were contumelious, disgracing me.

The French, others, and our Translation have it blas­pheme, which is to hurt the name or fame of any, and is a kinde of evil speaking, derogating from the glory of God; quantum in ipsa est, Gods glory or name in it self is inviola­ble, [Page 83] but blasphemy doth what it can to violate it.

Aquinas makes it to consist,Blasphemia est attribuere deo quod ei non convenit: vel detrahere ab eo quod ei convenit.

1 In attributing to God what is not congruous to him, as to say, hee is the author of sin. Hee sees not, hee hath for­saken the earth, Ezek. 8.12. hee is like unto man, Psalm 50.21.

2 In detracting from him what belongs unto him, as to de­ny his providence, his omniscience, his omnipotence; as can hee provide a Table in the Wildernesse? Psal. 78. [...]9. if hee should make windows in heaven could this thing be? 2 King. 7.2. to which may bee added.

3 The doing of such things as cause Gods name to be blasphe­med, as Rom. 2.24. the name of God is blasphemed among the Gentiles through you, as there is practical Atheisme, Tit. 1.16. so practical blasphemy.

The Hebrew is, In their prevaricating, [...] a prevarication a­gainst mee. The doubling of the word intends the significa­tion, and notes the greatnesse of their sin, and progress in their wickednesse.

The Vulgar is, seeing that despising they have despised me; Cum sprevis­sent me con­temnentes. Quandile se­sont desbonche contre moy Fr. Transcensio volens & con­tra conscienti­am ex con­temptu, teme­rita [...]e & con­tumacia Kirk. Inveh [...]nces in cultus me [...] ve­ritatem. The word [...] Notes such prevarication, and sinning, as hath the will in it: hence Piscator renders the words here, Prevaricati sunt contra me perfidissime, they have perfidiously sinned against me. They sinned not ignorantly, or of com­mon infirmity, but with an high hand. Calvin saith it was Del [...]berata insolentia, dum ita improbe in deum surrexerunt, ac si conspuerent in ejus faciem. Jun. saith, their sin was speak­ing against the truth of Gods worship, for when People fall to false worship, they will disparage, if not wholly despise the worship they had before; So then here wee may under­stand, both their speaking against the true worship of God, and practising contrary thereunto.

Obs. Wilful sinning is a Reproaching, a blaspheming of God, and provokes him greatly. In this your Fathers have blasphemed mee, in that they have committed a trespass▪ a­gainst [Page 84] mee, they have spoken against my worship, and runne out to other waies which I forbad them, other sinnes they have committed which I could have winked at, but when they sinne wilfully, despising mee, my Laws, my worship, they reproach, blaspheme, provoke mee so, that they shall hear of it. Son of man go, and speak to the house of Israel, go and tell them how they have dealt with mee, and how I take it. Such sins did deserve death, Num. 15.30, 31. The soul that doth ought presumptuously, whether he be born in the Land, or a stranger, the same reproacheth the Lord. [...] its the same word is here for Blasphemed, and may as well bee ren­dred so as reproacheth (for hee that reproacheth the Lord blasphemes him, and hee that blasphemes him, reproacheth him, they are joyned together, 2 King. 19.22.) and what then? That Soul shall bee cut off from among his people, because hee hath despised the word of the Lord, and hath broken his Commandement, that soul shall utterly bee cut off. There was no mercy for those sinned in that manner, Heb. 10.26, 28. many I fear commit such trespasses in these daies, by speaking against Providence, Ordinances, Scriptures, An­gels, Christ, God himself, and so sin away mercy and their own souls at once. David prayed that God would keep him back from presumptuous sinnes, Psal. 19.13. and wee had need do it, for there is that in our natures which carries us on strongly towards them, as much as they did him; re­member what Solomon saith, Prov. 28. Happy is the man that feareth alwaies, but hee that hardeneth his heart, that presum­eth, that is wilful, pertinacious, shall fall into mischief; into mischievous sinnes, into mischievous judgements, chap. 13.13. Who so despiseth the word shall bee destroyed, but hee that fea­reth the Commandement shall bee rewarded; hee that sleights the word and waies of God, destruction is his portion, but he that fears to violate the command of God, shall bee re­warded, [...] hee shall have peace, safety, a man by despising or fearing the word, & command of God, doth nei­ther hurt the one nor advantage the other, but hee may, hee doth hurt or advantage himself▪ and that greatly.

In this verse, you have the Idolatry they fell into, when they came into the Land of Canaan, with the degrees thereof.

First, Their Leaving of God, and looking unto the Hills,Iis locis & ar­boribus quae prae caeteris erant insignes aliquid divini­tatis in esse pu­rabant Gentes. Ideo ibi idolis sacrificabant Mariana. yea, every high hill, and all the thick trees, they gave liber­ty to their eies to spy out places, suitable to their Idolatrous thoughts, on hills, and places beset with thick trees the Heathens worshipped, and their Hearts and eyes were to­wards such places.

2 Their making Altars, and sacrificing there, they offered there their Sacrifices, &c. they should not have sacrificed any where, but in the place God appointed, which was first the Tabernacle, afterwards the Temple: but they spied out hills, groves, thickets, set up Altars, and sacrificed on them, those offerings which were peculiar unto God.

3 Their Continuance and expencefulnesse therein, they offe­red Sacrifices, They poured out there their drink offerings.

4 Their Content and delight they took therein, there also they made their sweet savour.

The Hebrew is, The indignation and anger of their Corban, [...] Korban omne donum signifi­cat quod ad sacros usus of­fertur, de pe­coribus, frugi­bus aliisque rebus. Mincha Non tam late patet sed de frugibus terrae tantum in. elli­gitur. that is, their approaching gift, or offering. Jun. hath it, irrita­mentum oblationis suae, the irritation of their oblation: Piscat. Oblationes irritantes, provoking oblations, because by them they did provoke God to anger, to judgements.

There is a figure in these words, called Hyppalage, which is such a transposing of words, as that is said of one, which should bee said of the other, as here, provocation of offerings, for Offerings provoking.

The Original for sweet savour is, Reach nichochehem, The Odour of their rests, Odores grotos suos, their acceptable o­dours, [Page 86] when they had offered these, they thought the Lord smelt a sweet savour, was well pleased with them, and so rested in them, which phansied rest was pleasing to them, though it lasted not, neither had reality in it, for their in­cense or sweet savour, was a provocation to God.

Obs. 1 That what the Lord promiseth hee makes good, how difficult, or impossible soever it seems to man: The Lord had promised them Canaan, and how should they come to it? they were bond-men in Egypt, there is a red Sea, a vast wildernesse between Egypt and Canaan, and beside, Canaan had strong men in it, sonnes of Anack, Cities walled and great, several Kings to oppose and keep them out, but notwithstanding all these difficulties, God having promised to bring them in, hee did it, when I had brought them into the Land, for the which I lifted up my hand to give it to them; His hand that was lift up to confirm them, it should be done, was let out for the doing thereof, that hand could take a­way all doubts, could also take away all difficulties. There is nothing too hard for the Lord, hee will work, and who shall, who can let it, Isa. 43.13. As hee is gracious to Pro­mise, so faithfull and able to perform, and doth in due time make good whatever hee hath promised, though it seem impossible: hee said, a Virgin should bring forth, Isa. 7.14. and was it not made good? Mat. 1.18. that Abraham who was aged should have a Childe; and his seed bee as the starres of Heaven, and were not both made good? Gen. 21.2. Exod. 12.37. Numb. 11.21. not one word fail'd of all that God promised Moses, 1 King. 8.56. this should make us beleeve the promises of God, what ever flesh and bloud objects.

Obs. 2 Mens habitations are given and assigned unto them of the Lord, I brought them into the Land, I gave it them. If men bee removed from place to place, seated here or there, the hand of the Lord is in it, if they have commodious, pleasant gainful habitations, if they dwell safely under vines, and fig-trees, as it is 1 King 4.25. its the Lords do­ing, his providence disposed it so, and wee should be thank­ful in and for our habitations, and minde the heavenly Ca­naan, and those mansions mentioned, Joh. 14.2. prepared for [Page 87] those do beleeve, and glorify God, out of which, when once we are possessed of them, wee shall never bee remo­ved.

Obs. 3 Circumstances of time and place do aggravate mens sinnes, and make them hainous. When I had brought them into the Land, then they saw every high hill, there they offered sacrifices, there they presented the provocation of their offerings, there they made their sweet savour, there they poured out their drink offerings, here bee four theres, every one aggravating and accenting their sinnes. This was ingratitude with a witnesse, that the Lord should bring them into such a land as flowed with milk and honey, and they should bestow the milk and honey upon Idols, into such a land as was the glory of all lands, and they should defile it, and make it abominable, as it is, Jer. 2.7. I brought you into a plentiful Countrey, to eat the fruit thereof, and the goodness therof, but when ye entered ye defiled my Land, & made mine heri­tage an abomination, This, this, made their sin exceeding sinful, and the Lord to set the emphasis upon it. There, in Canaan, the Land I espied out for them, they sinned; there, in Canaan, where I fulfilled my promise, made to their Fathers and them, they sinned, There, in Canaan, out of which I drove mighty Nations for their sakes, they sinned. There, in Canaan, the Land I chose to dwell in, they set up Altars, and diverted my Sacrifices, Offerings, and sweet savours unto them. There, where I looked they should have become an holy peo­ple unto mee, they became like the Nations, and worse than the Nations round about them.

Sinning after great mercies bestowed, and where they were bestowed, makes sinne sinful above measure.

Obs. 4 When men go out from Gods truths, Ordinances, and waies of worship, they are restlesse, and run from opinion to opini­on, and from one way to another: they saw every high hill, and all the thick trees, they ran from hill to hill, from tree to tree, and were not long satisfied any where, when they had found an hill pleased them, set up an Altar there, and sa­crificed a while, they grow to dislike of that place, and that Altar, then they must to another hill, have another Al­tar, which had its time, and then that was left; and to the [Page 88] thick trees they go, and there they fall in with the worship­pers, and waies there in practice, and so from Altar to Al­tar, from place to place, and not satisfied, Ezek. 16.29. and its just with God, that those men who go out from him, and off from the waies and forms of worship hee hath prescri­bed (depriving him of his legislativenesse therein) should be given up unto restlessenesse of Spirit. This is abundantly ve­rified among the Papists, where they runne from Saint to Saint, from Altar to Altar, and from one order of Fryers and Jesuits to another; yea, this hath been signally fulfilled amongst us, in our daies; wherein many having left and cast off Gods waies and worship, have runne into variety of o­pinions and practises; they have seen every hill, every tree, every Altar, every way; and may it not bee said as of the un­clean spirits in the Gospel, they have walked in dry places, sought rest and found none? Mens waies, opinions, inten­tions, are dry things, and have no rest in them. Onely Gods waies and Ordinances have vertue in them, to moisten, quicken, comfort, and satisfy us, Mic. 2.7. Do not my words do good to him that walketh uprightly? what ever the sickly phansies of men are, Gods words and waies are good, and they onely do good to the sonnes of men that walk upright­ly, Prov. 10.29. The way of the Lord is strength to the up­right, not to those turn aside to the whimsies, phansies, and wills of men.

Obs. 5 That may bee offensive and hateful to God, which men judge to bee grateful and acceptable. They presented the provocation of their offerings, or provoking offerings; whom did they provoke? even the Lord, whom they concluded they greatly pleased; for it follows, there they made also their sweet savour; They made account their sweet savours would bee sweet in the nostrils of God, but they were stinking, and loathsome, because not offered where they should have been offered,Suffitum qui­debuerat esse benae fragran­tiae reddiderint saetidum suis corruptelis. Calv. nor as God had appointed, nor came from hearts beleeving and obedient. They were at great pains and charges in their sacrifices, offerings, sweet savours, and what was the issue of it? instead of pleasing, they provoked God. Amos 5.21, 22. I hate, I despise your feast days, and I will not smell in your solemn assemblies, though you offer met [Page 89] burnt offerings, and your meat offerings, I will not accept them, neither will I regard the peace offerings of your fat beasts. 24 Let judgement run down as waters, and righteousnesse as a mighty stream; they thought that notwithstanding all their injustice, that their sacrifices and services should be ac­cepted, but God was so far from it, hee despised and hated them; the like you have in Jer. 6.20. let us take heed least wee provoke God by our sacrifices, while wee think wee please him. If they bee not from gracious hearts, tendered up in faith, according to rule, and for his glory, he will say as it is, Isa. 57.6. should I receive comfort in these?

Here the Lord doth reprove them for, and seek to reclaim them from their Idolatry; you know that place I have cho­sen where my Tabernacle is, the Altar I have appointed for sacrifices: what is the high place whither yee go?Signific [...]t ex­celsum alta vel fanum in nemore ere­ctum, Pradus. Aedificium quod cunque a terra exaltatum aut in loco ex­cellentiori positum ut [...]. Shindl. Some serch [...] from [...] or [...], and so make the lews guilty of bringing in this name & su, er­ticus practice into the Iewish worship from the Heathens. what is it for? what do you there? why transgresse you my sta­tutes, and keep not to them? To this effect and purpose the Lord spake by his Prophets unto them.

The word for High place, is, [...] that high, or the high place. Some think it an high Altar, or a Chappel built in a wood, or on an high hill. It was the practice of the Gen­tiles, upon hills, and under green trees, to build Altars with steps, or ascensions to go up by, which the Jews imita­ted contrary to command, for God had bid them to make an Altar of earth unto him, and where hee should appoint and if of stone, it must not be of hewen stone, neither might his Altar have any steps, Exod. 20.24, 25, 26. Neither was the Altar of God ever cal'd Bama, an high place, but Mizbeach, the Sacrificatory, or the place of slaying and sacrificing. But the Jews falling to Heathenish Customes, and practises, lear­ned their names, and imposed them upon their Altars, called them Bamaes or Bamoths. When God therefore saith, What is the high place, or Bama, hee doth reprove and upbraid them for their Idolatry; what madnesse is this in you, that [Page 90] you have forsaken the Temple and Altar of God, to go to the Bamaes, the high places, hills and trees of Heathens, that you prefer their ways before mine? what is it you finde there, that you cannot keep your habitations, and content your selves with what I have appointed you. Are the gods of the Nations, and their high places, better than the God of Israel and his Altar?

They desisted not from that Idolatrous name and practice they had taken up, but persisted therein, they had called those places Bamah, and would call them so still, they were tenacious of their superstitious opinions, names and waies, The high places remained till the daies of Josiah, 2 Chron. 134.3.

Obs. 1 Such is the perversenesse of mens natures and spi­rits, that they are not context with what God in his infinite wis­dome and goodnesse hath prescribed them in point of worship; what is the high place whereunto yee go? am not I your God? have not I given you an Altar? appointed Sacrifices, and told you where and how you must sacrifice? have not I accepted your Sacrifices, when brought according to my direction? why do you go out from mee, and are not content with what is mine? This is the evil of mans nature, that it oft rejects what is divine, and chuses what is humane, it leaves the Creator's, and chuses the Creatur's. Jer. 2.13. my people have committed two great evils, they have forsaken mee the fountain of living waters, and hewed them out Cisterns, broken Cisterns that can hold no water.

Obs. 2 That Superstitious names, waies, and practises once taken up, are not easily laid down again: They had an high place called Bamah, and that high place they would go un­to, and keep that name, though the Lord had oft reproved them for it, and not onely that, but other high places also: when the Altar of Damascus, the Image of Jealousy, and Tammuz, were once admitted amongst them, they were not suddenly or easily removed again. Ephraim hav­ing taken up the names of Baalim, would not lay them aside, [Page 91] till God took them out of her mouth, Hos. 2.17. Are there not names amongst us, kept to this day, which sprung from gross Idolatry? Ʋorstegan tells you, that Sunday was so called from the Idol of the Sunne, unto whose adoration it was dedicated; so Monday from the Idol of the Moon, Tuesday from the Idol Tuisco, Wednesday from the Idol Woden, Thurs­day from the Idol Thor, Fryday from the Idol Friga, or Frea; and Saturday from the Idol Scater, not Saturn. These were Saxon Idols, and they who gave the daies their names, and de­dicated them unto such Idols, sinned greatly; and its not ex­cusable that wee keep their memory still alive, calling the daies by such names, which are dishonourable to God and Scripture. The Rhemists dis-allow these names of the daies, they say Sunday is an Heathenish calling, as all other of the week daies bee, some imposed after the names of Planets, as in the Romans time; some by the name of certain Idols that the Saxons did worship, and to which they dedicated their daies before they were Christians, which names the Church used not.

Here you have besides the Prophets Commission in the beginning of the 30. ver.

1 An imputation of their wretched practices unto them, they followed the steps of their Fathers, they became Idola­trous like them, offering their gifts to Idols, they caused [Page 92] their children to pass through the fire, they persisted in their wickednesse.

2 Gods resolution and Oath not to have to do with them, shall I be inquired of by you? &c. v. 31.

3 His frustration of their counsels and designes. Vers. 32. That which commeth, &c,

The Elders of Israel that were in Babylon came to the Pro­phet to inquire of the Lord, touching the affairs of Jerusa­lem. The Lord commands the Prophet to ask them this question. Are ye polluted after the manner of your Fathers? intimating that they were, and therefore, their comming to the Prophet was but a pretence, and should speed according­ly.

OEcolampad. reads the words thus, do yee not pollute your selves in the way of your Fathers? An non in via patrum vestro­rum vosmet polluitis. An non in via patrum vestro­rum polluti estis. Vos majorum vestrorum mo­ribus polluti. Vatablus, are ye not pollu­ted in the way of your Fathers? Castalio, hath it without an interrogation, you are polluted with the manners of your Aun­cestors; but its best with the interrogation, for interrogatio­nes vehementer affirmant. Interrogations in Scripture, some­times serve for admiration, as Luke 1.34. How shall this bee, seeing I know not man? sometimes for demonstration, Psal. 15.1. Lord who shall abide in thy Tabernacle, who shall dwell in thy holy hill? somtimes they are arguments of Doubting, as Luk. 1.18. saith Zachary, whereby shall I know this? for I am an Old man, and my wife well stricken in years? Sometimes they note indignation, as Exod. 10.3. How long wilt thou refuse to humble thy self before mee? let my people go that they may serve me. Sometimes they hold out accusation, and exprobration, as Mal. 3.14. what profit is it that wee have kept his Ordinances, and that wee have walked mournfully, before the Lord of Hosts? here the interrogation notes, both indignation and expr [...]bra­tion, Are ye polluted after the manner of your Fathers? do yee live in their sins, and come to inquire of the Prophet, and of me by the Prophet? I am angry and cannot indure such vile pretences, and deep dissimulation.

By Whoredome is meant idolatrizing, and wherein Idola­try resembles whoredome, hath formerly been hinted unto you, Chap. 6. v. 9. its a violating the Covenant, between God and his People, which is called marriage, Jer. 3.14. Hos. 2.2. it is to go out from the true God to other gods, Deut. 31.16. it is to Sacrifice to Devils, Levit. 17.7. to minde wizzards, ch. 20.6. to seek after our own hearts, eyes, and inventions, Numb. 15.39. Psa. 106.39.

The Hebrew is, in elevating your gifts; by gifts in the 26 v. were understood their first-born, but here gifts and first-born are distinct. When you offer your gifts, when you make your sons pass through the fire.

These Gifts were those other Oblations appointed in the Law, or what ever they voluntarily bestowed upon their I­dols, as in Ezekiel 16.18, 19.

Of these words something hath been said before in the 16. Chap. 20, 21. verses. I shall add a little.

The Heathens were wont in times of publick Calamity,Apud veteres in more, posi­tum erat, ut in summis rei­publicae calami­tatibus, penes quos aut civi­tatis, aut gentis imperium esset, ii liberorum carissimi ultoribus daemonibus jugulati, sanguinum quasi pretio publicum exitium pe­stemque redinaerent, qui vero cum ad sacrificium devovebantur, eos mysticis quibusdam ceremoniis adhibitis jugulabant. Euseb. de preparat. Evang. l. 1▪ Lactant. l 1. c, 21. to sacrifice their Children, saith Euseb. And Lactantius tells of Pescennius Fertus, saying, that the Carthaginians did Sacrifice men to Saturn, and being overcome by Agathoeles King of the Sicilians, thinking their God was angry with them, they offered two hundred Noble mens Sonnes to pacifye him. Sometimes they killed them, sometimes they drowned them, and sometimes they burnt them.

This practice of sacrificing their children, to pacify their pro­voked gods, some affirm to be taken up from Abrahams sacri­ficing of his Son, with which God was so well pleased, that he gave forth a large Eulogy of him for it. But its not probable that it proceeded thence, for the Lord suffered not Abraham to do it, and prohibited by a severe law the doing of such a thing, viz. the sacrificing of their children to Idols, Lev. 20.2. It was more likely from the Devil in their Oracles, for Plutarch tels of the Lacedemonians, who being greatly afflicted with the Plague,In paralellis. c. 66. Cited by Peter Mart. upon the Kings. had an Answer from the Oracle of Apollo, that the Plague should cease, if they sacrificed a Virgin chosen out of the chiefe of the Nobility. Doubtlesse it was Satan put this into the Hearts of men, for hee was a murderer from the beginning, and delighteth much in shedding of mans bloud, especially in honour to himself, Psal. 106.37. for such sacri­fices were to him and his.Tertul. in Scorpiaco. Some sacrificed men to Diana; some to Mercury; some to Saturn, whom diverse think and affirm to bee Molech, the Idol the Jews sacrificed their Children unto.Vide Petrum Martyr in 2 King 3. Ainsworth in Lev. 18.21. They admitted the Heathenish Idol, and the Heathenish practice, 2 King. 16.3. Ahaz made his Sonnes to pass through the fire, according to the abominati­ons of the Heathen, and it was to Molech, that he, and others, made their Children pass through the fire unto, ch. 23.10. This Molech was a great brazen Idol, having a calves head, and hands to receive whatever was offered, it being hollow, had seven distinct cavities in it. The

• 1 For those offered fine flower.
• 2 For those offered Turtles.
• 3 For those offered A Sheep.
• 4 For those offered A Ram.
• 5 For those offered A Calf.
• 6 For those offered An Oxe.
• 7 For those offered Their Children.

For the Children offered, It is conceived they were burnt alive in that hollow place they were put into, or up­on, or else they were put into the Armes of the Idol, and rosted to death in them; at the doing whereof, they made hideous noises with Kettles or Drummes, that [Page 95] the screechings and cries of the Children might not bee heard.Tam barbaros, tam immanes fuisse homines, ut particidium suum, id est tetrum & exe­crabile huma­no generi faci­mus sacrificium vocarent: quum teneras atque innocentes animas quae maxime est aetas parentibus dulcior, sine ullo re­spectu pietatis extinguerent, immanitatemque omnium bestiarum, quae tamen faetus suos a­mant, feritate fuperarent. O dementiam insanabilem, quid illis isti dii amplius facere pos­sent si essent iratissimi quam faciunt propitii? quun [...] suos cultores patricidiis inquinant, orbitatibus mactant, humanis sensibus spoliant? Lactantius de falsa religio. l. 1.

These words you had in the 3. v. they need not now to bee opened, only there is Elders of Israel, and here its O house of Israel.

Obs. 1 The waies of our fore-fathers are not alwaies to be trodden in and followed: are yee polluted after the manner of your fathers? and commit ye whoredome after their abominati­ons? Here the Lord is angry with them, accuses and upbraids them for following their fathers. Its not alwaies unlawful so to do. Josiah walked in all the waies of David his Father, and turned not aside to the right hand or to the left, 2 King. 22.2. so Hezekiah did according to all that David his Fa­ther did, chap. 18.3. men that are good, and walk in the waies of God they may bee followed. Solomon commends them that walk in the way of Good men, and keep the paths of the righteous, Prov. 2.20. but when men forsake the waies of truth, mercy, and righteousnesse, fall to false wor­ship, unjust, and unwarrantable practices, Children ought not to tread in their fathers steps, if they do, they will pol­lute themselves, and provoke God against them, as these did here: fore-fathers are not to bee followed in doctrin, wor­ship, or manners, further than they follow the word and Christ. Paul that great Apostle would not have any to follow him, further than hee followed Christ, 1 Co­rinthans 11.1. The Thessalonians followed Paul, Sylva­nus, Timothy, but they followed the Lord also, and these men no otherwise than they followed him; if men will follow their fathers, they must see to it, that they were sound in the Faith, sound in their worship, and sound in their lives; for the exhortation is, Joh. 3. Ep. v. 11. To follow not that which is evil, but that which is good. Hee that doth good, is of God, he [Page 96] that doth evil hath not seen God, and Heb. 6.12. Bee followers of them who through faith and patience inherit the promises.

Obs. 2 That Children to uphold the customes and practices of their fathers, will part with things dear, and do unnaturally; especially if pretence of religion come in. The fathers of these in Babylon, they were Idolaters, they sacrificed their chil­dren to Idols, under pretence of the more acceptance, and to uphold such customes and doing of their Fathers; the chil­dren part with their dear and tender infants, do im­pious, unjust, and inhumane things, cause their little ones to pass through the fire to bee burnt to ashes, in honour of their fained and false Deities. Superstition and Idolatry make men unnatural. Beasts, will preserve their young, and venture their lives to save their little ones;Tantum reli­gio potuit sua­dere malorum Quae peper it saepe scelerosa atque impia facta. Nonne satius est pecudum more vivere, quam deos tam impios, tam prophanos tam sanguina­rios colere. Lact. when men do willingly destroy theirs under pretence of religion; and put them to such Cruel tortures. The Papists do uphold the sinful waies of their fore-fathers at dear rates, and are un­natural in whipping of themselves. If these, and Jews did part with dear things to maintain the wicked waies of their fathers, and do unnaturally, unjustly, to keep them up, what condemnation will it bee to us, if wee will not part with things needful, do things Christian, and just to uphold true Religion, and uphold the lawful and godly practises of our fore-fathers? If they would part with their children and bloud for maintenance of Idolatry, what should wee think too dear for maintenance of the Gospel: people will part with dear things to maintain their opinions, even their mo­desty to uphold a conceit of perfection.

Obs. 3. Hypocrisy so displeases God that he will have nothing to do with Hypocrites: These Elders, this house of Israel they polluted themselves in their Fathers sinnes, they took up waies of false worship, and lived in the same to the day they came to inquire, and what saith God, shall I be enquired of by you, O house of Israel? you dissemble, act the Hypocrites part, and you provoke mee, not onely to refuse to hear you, but to swear against you, As I live I will not bee enquired of by you; you come not in sincerity, but in subtlety, you pre­tend to walk in my waies, but you intend to follow your fa­thers waies, you make as if you would worship mee, but you mean to worship Idols; Ah you old Hypocrites, painted [Page 97] sepulchres, why come yee to mee? I will not hear, an­swer, have to do with you. Hypocrites seem to do that they do not, 2 King. 17.33. they feared the Lord, and served their own Gods, that is, they seemed to fear him, but did not, for v. 34. its said; They fear not the Lord. Hypocrites would joyn God and their own waies, or fathers waies together, but it will not take with him, Mat. 6.24. No man can serve two Masters. The great Master of truth said this; and when men lean to their Fathers waies, love them and Idols, they despise God and hate his waies. There is no truth in them, no Methaphysical Truth, their notions agree not with the mind of God; no Physical truth, there is no reality in their words or actions; No Moral Truth, their lives agree not with their professions. John Hus had the Devil pictured up­on his Cloaths, but hee had Christ within; Hypocrites have the picture of Christ without, but the Devil within. Satan hath their hearts, or the greatest part of them, Hos. 10.2. Their heart is divided: now shall they bee found faulty, hee shall break down their Altars: God will not accept them, nor their Sacrifices, hee will appear against them and their do­ings.

Labor therfore to be sincere, for the upright are his delight. Those regard iniquity in their hearts, who ever they bee, what every they inquire and seek for at the hands of God, God will not hear them, but discover them, and give them the reward of Hypocrites.

The Hebrew runnes thus, That which ascends upon the Spi­rit, by being shall not bee; That is, your thoughts, purposes, Counsels, determinations, which are risen up in your heads, and hearts, and take impression there, have a being in them, they shall lose their being and come to nothing, you look upon them as having much essence in them, but they shall all vanish. Vulg. is, Neque cogitatio mentis vestrae fiet, the thought of the mind shall not be effected.

Here the thought of their heart is made known. These Elders of Israel considering the condition they were in, thought it best to cast off the God of Israel, and his worship, and to fall to the Gods of the Nations, and their worship, to cease from their Judaisme, and to turn to Gentilisme. They thought the Gods of the Heathen dealt better with them, than the God of the Jews did with them. Or if their God were the God of all Nations, yet hee shewed more kindnesse to them, serving wood and stone, than hee did to the Jewish People, who were tyed up by strict Laws; burdened with a multitude of Sacrifices and Ceremonies, now spoiled, Captives, held under hard bondage, in danger of being cut off, for Zedekiahs revolt and perfidiousnesse; whereas the Babylonians and Provinces belonged to them did prosper, were in safety and peace; and let the best bee made of it, they knew that they must abide many years un­der the Babylonish yoak, therefore thought it the wisest course to become like the Heathens, to conform to their worship and manners, whereby they should bee lookt upon as of them, and not of Abraham; As men of Babylon, not of Sion; As Gentiles not Israelites; and so provide for their safety, peace, and Prosperity.

They made account to cast off the worship of the God of Israel, which exposed them to reproach, hatred, and hard sufferings, and to give up themselves fully to their Gods, their worship, and observance of their Rites; they intended to incorporate and become one with the Babylo­nish race and brood, that so they might have a Babylo­nish happinesse, and be free from the stroaks of the God of Israel, under whom they suffered so much.

That is, Gods or Idols made of wood and stone. See Deut. 29.7. chap. 4.28. There ye shall serve Gods, the work of mens hands, wood and stone.

Obs. 1 How cunningly soever Hypocrites do carry their leud and wicked designes, yet they are known to God, and hee will discover them: These Elders of Israel were resolved to change their Religion, to bee like the Heathen, and colour it over with comming to the Prophet, to inquire how things would proceed with them at Jerusalem; what Counsel hee would give unto themselves, they would bee ready to do it, where­as they never intended it. This the Lord saw, this hee dis­covers, and uncases these dissembling Hypocrites. Herod pretended hee would go and worship Christ, but his intent was to murder him, Mathew 2.8, 13. which God disco­vered.

Obs. 2 There be risings, thoughts in mens hearts which are not of God; what they had in their heads or hearts, God owned not. Many in these daies think, every motion they have in their hearts, mindes, whatever riseth up there, is of God, and his Spirit, and therefore must bee obeyed; hence it comes to pass that darknesse is called light, and all vices are practiced under the Notion of vertue; but corrup­tions, flesh, old man, Satan, have their operations in the hearts of the wicked alwaies, and too oft in the Godly.Non omnis impulsus & en­thusiasmus, continuo bo­nus est. Aecolam. The Earth brings forth weeds of it self, and not corn, unlesse it bee sown.

Obs. 3 Carnal, Politick, men affect Religion as it serves their own interest. These Elders considering what Zedekiah and their Brethren had done at Jerusalem, revolted from Nebu­chadnezzar; they feared hard measure now would befall them for their Jewish religion, and they resolved not to ven­ture liberty, limbs, or life for that Religion, which had been a bondage, and burdensome unto them, and now might hazzard all. They would now revolt from God and truth, and bee as the Heathen, who prospered, were in peace and safety. Politicians think it weakness [...], foolishnesse, to suf­fer [Page 100] for Religion. They can change it at pleasure, and fall in with that hath most pompe and applause in the world. Upon this account many have fallen from Protestantisme to Popery, and from Christianity to Turcisme. To save their skins they have parted with their Religions. Many men make use of Religion as Mariners of the winds, meerly to serve their own ends; If Religion once crosse them, they can cast it off, and fall in with those waies of worship do suit their humours and further their designes. Like chil­dren that having been held in by their Parents, bestow themselves upon any to obtain their own ends. These El­ders saw their Law and worship were differing from the re­ligion of the state where they were, and so exposed them to many inconveniences and dangers, they would therefore bee of the state Religion, outwardly at least, complying with that, serving wood and stone.

Obs. 4 God sometimes disappoints the designes and expecta­tions of men, who intend, and resolve to forsake him, and pro­vide for themselves by sinful and Idolatrous waies: That which cometh into your mind shall not be at all: You would be as the Heathens, but it shall not be. I will not only deny your de­sires, but dash your designes; you seek Heathens favour, and shall meet with Heavens frowns, and miss of your aimes; you would be Babylonians, have the protection and blessing of Babylonish Gods, but my thoughts are cross to yours, that is in my minde shall stand, not what is in yours; that happi­nesse you hope for in the waies and worship of Babylonians you shall not finde. Men think by going out to the world, by conforming to base, vile superstition, and Idolatrous pra­ctices, to get much, but God in his infinite wisdome, and justice, disappoints them, as Demas and Judas.

Having shewed the ingratitude and untoward carriage of this People in Egypt, in the Wildernesse, in Canaan, and their resolution to cast off God in Babylon; here begins the [Page 101] fourth general part of the chapter, viz. a denunciation of judgement for their Hypocrisy and other sinnes, together with promises of mercy extending to the 45. vers. In the ver. you have.

1 God asserting his authority and power over this people who thought to cast him off, I will rule over you.

2 The manner of his ruling over them, which is

• 1 With Power.
• 2 With Fury.

3 The ratification of both, and that is by oath, As I live saith the Lord.

Touching this Oath of God much hath been spoken al­ready, in this and former chapters.

The Hebrew is Bejad chazakah, in, or with a strong hand, with a rigid hand, saith Castalio. By mighty hand here, is not simply meant Gods power, but his power in punishing, so the plagues of Egypt were Gods strong and mighty hand. God would punish them for their dealings, and to that pur­pose, it should bee visibly and openly, and therefore it follows.

Sometimes the stretching out of Gods arm, notes power­ful and visible deliverance, Psal. 136.12. sometimes pow­erful and visible punishment, as here. In the inflicting of pu­nishments, men stretch out their hands and armes, which here, after the manner of men is given to God.

Of dealing in Fury, accomplishing fury, and pouring out fury. See before chap. 8.18.5.13.9.8.

Ruling imports soveraignty, authority, and power over others. Here [Page 102] the Genus by a Senecdoche is put for the species; the whole work of ruling, for punishing; and the summe of the words is this, you think by withdrawing from mee and my wor­ship, and by Babylonizing to secure your selves, to escape dan­ger and all punishment; but know assuredly, you are my subjects, I will not suffer you so to revolt from mee, I will put forth mine hand, and mine arm, my fury, punishing you for your rebellions, and idolatries, so, that will you, nill you, me shall you acknowledge to be your Lord and Soveraign.

Obs. 1 Its a vain thing to think of getting from under the dominion of God, and impossible to accomplish, these Elders thought. To withdraw from under the Laws and govern­ment of the God of Israel, and put themselves under the Babylonish Gods, and Babylonian government; but what saith God? I will rule over you, take what course you please; trans, orm your selves into Heathenish manners, disperse your selves into by-corners, villages, Towns, Cities; plant your selves in what Province soever, of the King of Babylons, use what policy you can to cast off my yoak, yet I will rule o­ver you, for you cannot go from my presence, nor from my power. In the second Psalm the Great ones of the earth, thought to exempt themselves from the government of God and Christ. Let us break their bands asunder, and cast away their cords from us, but they were laughed to scorn and vex­ed for it, v. 3, 4, 5.

Obs. 2 The untoward carriage of Gods people, causes him to deal more sharpely with them. Rebelliousnesse in them pro­duceth rigidnesse in him; Their treachery bred severity, With a mighty hand and fury poured out, will I rule over you. They thought to run from under him, and he held a strict­er hand over them; They would not willingly obey as Sonnes, hee made them obey as servants. When Servants runne from their Masters, they bestir them, fetch them back with power, punish them severely for their fugitivenesse, and hold them harder to it than ever, so did the Lord by these, and made them know that hee ruled in Babylon, as well as in Sion, and turned his golden Scepter into an Iron rod, and put a yoak of Iron upon them. This is that the Lord told them in Moses daies, that if they walked contra­ry [Page 103] to him, hee would walk contrary unto them, and punish them seven times more; that is, rule over them with greater severity, Levit. 26. he would make his little finger heavier than his loines had been before.

Obs. 3 God will punish those that shake off his worship to follow false waies, with visible & irresistible punishments. These Elders were upon terms of Apostatizing from the God of Israel, about to leave his Tents, and to betake themselves to the Babylonish Temples; therefore the Lord swears hee will rule over them with a stretched out arm (hee would visibly punish them) and with Fury poured out; they should no more bee able to withstand it, than a man can a great rain or floud. When subjects are upon rebelling, and would fall in with some other, this kindles his fury, cau­ses him to punish them openly and irresistibly, Apostacy is a provoking sinne. Its a reproach to God his truths, and ordinances. Its a violating of all former Promises, and in­gagements unto God; its high ingratitude and rebellion a­gainst God; its a great scandal unto all the godly, especial­ly the weak; it incourages, hardens, and justifies the wicked, it ruines souls, it gratifies Satan, and therefore exposes men to visible and unavoidable judgements. You know how God met with Julian and other Apostates since his time; that men should cast off God is wonder to heaven and earth, Jer. 2.12, 13. Be astonished O ye heavens at this, my people have forsa­ken me; and because they did so, Lyons roared upon them, and laid them waste, v. 15. Egyptians took the crown from their head, v. 16, 17. It bred astonishment in Paul, that the Gala­tians were so soon removed from him, that called them into the grace of Christ, to another Gospel, Gal. 1.6. they had Apostatizing Spirits, minding another Gospel, another Christ, another way to salvation than hee delivered to them; And may it not bee matter of astonishment to us, that many are so shaken, that they have cast off our God, our Christ, our Gospel, our Ordinances, and have found out another Gospel, another Christ, and another way to salvation than ever; But it is to bee feared some remarkable and unavoida­ble judgements are near unto them. God hath no pleasure in those draw back, Heb. 10.38. They have cast off the thing that [Page 104] is good, the enemy shall pursue them, Hos. 8.3. These El­ders have purposed to become like the Heathen, and God sware presently to punish them openly and irresistibly; what will hee then do to those have actually withdrawn from him, and his waies, surely his wrath will smoak against them. Let us take heed in these declining times of falling away from God and his waies; Beware of Carnal policy, which was the thing here put these Elders upon it. Beware of Carnal Relations and unmortified lusts, which made Spira and Spalato revolt so foulely; beware of Promotion and great­nesse, which made H. the fourth of France to turn Papist; be­ware of false Teachers, corrupt opinions, which have made many among us to go so far from God and his waies. Keep innocency, count all the glory and greatnesse of the world as nothing: prize truth and the waies of God highly, cleave fully to Christ, live by faith, prove all things, and hold fast what is good, so shall there never bee an evil heart in you of unbeleef, to depart from the living God.

These words do hold out no good unto them, but declare that what they hoped to bee a mercy, should prove a judge­ment. They thought that if they were scattered up and down, among the Babylonians, and quitted the Jewish worship, they should bee safe, and live as happily as Babylonians; but God would not loose his right and priviledge, he would rule over them, and here he shews the manner of it again, and that more fully, I will bring you out, &c.

Diverse Expositors, by People or Nations, understand the Ammonites, Moabites, Tyrians, Egyptians, Idumeans, and Edomites, and cite the 40. of Jeremy, v. 11, 12. and the 43.7. and so make the Prophet to mean it of the Jewes disper­sed [Page 105] into those places upon the siedge, spoiling and taking of Jerusalem by Nebuchadnezzar in the times of Jehoiachin, and Zedekiah; but our Prophet and these Elders being in Baby­lon, hee speaks of the Babylonians among whom these cap­tive Elders and Jews were dispersed, and sought to be like unto them that so they might be the safer, but God gathered them out from them, and would not suffer them to become Babylonians. Besides, this was in the seventh year of the Cap­tivity, as appears vers. 1. of this chapter, and at that time Jerusalem stood, Zedekiah was reigning, and the people were not scattered into those Nations mentioned, for Zede­kiah reigned eleven years, 2 Chro. 36.11. and nothing is said of any dispersion, when Jehoiachin was taken away, and Zede­kiah set up. Its also further added here,

He speaks of those were scattered at that time. There were many Provinces into which they had scattered, or were upon scattering themselves. Ʋatabl. sense is thus, I will gather you out of the Nations, inter quas est is captivi.

Obs. Where-ever wicked men hide themselves, or sharke for their own safety, God will finde them out, and bring them forth to punishment. These Elders, and the rest of the Cap­tives that were wicked, thought by lurking amongst the Ba­bylonians, and conforming to them in state, and religious affairs, they should bee safe and well, but saith the Lord, live were you will, shift for your selves what you can, bee as the Heathen, and carry it as close as may be, I will find you out, and bring you forth from them with strength, and punish you to purpose. Gods eyes run to and fro throughout the earth, and hee quickly spies where sinners lye hid, and brings them forth to justice at his pleasure, Amos 9.2, 3, 4. Though they dig into hell, thence shall mine hand take them, though they climbe up to heaven, thence will I bring them down. Though they hide themselves in the top of Carmel, I will search and take them out thence, and though they be hid from my sight in the bottome of the Sea, thence will I command the Ser­pent, [Page 106] and hee shall bite them: And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them. The sense of these words is thus much, that whereas other creatures can shift and secure themselves from their enemies; the Conies and creeping things by hide­ing themselves in the holes of the earth; the birds by flying up into the clouds and heavens, the beasts by running to the hills and woods, the fish by sinking down to the bottome of the sea; men that have offended God cannot secure them­selves any where, Gods eyes are set upon them for evil, and his hand is against them, Isa. 28.15. they were at agree­ment with death and hell, and thought the overflowing scourge should not come unto them, but ver. 18. Your Cove­nant with death shall bee disanulled, and your agreement with Hell shall not stand, when the overflowing scourge shall passe through, then shall yee bee trodden down by it. Babel ascen­ded above the height of the clouds, yet was brought down to hell, Isa. 14.14, 15. Jer. 51.53. the high places and hills, whither the Jews oft betook themselves, did not secure them, Jer. 12.12. let sinners hide themselves in any place, their sinne will finde them out, Numb. 32.23. they cannot escape the peircing eye, or punishing hand of God.

These verses tell us, what God did with them after hee had gathered them out of the Countries. Hee did two things.

1 He brought them into a Wildernesse.

2 Hee pleaded with them there, and the manner of his pleading with them is set down.

• 1 To be face to face.
• 2 So as hee pleaded with their fathers in the wilder­nesse, of the land of Egypt.

Not into Babylon which is called a Wildernesse, chap. 19.13. for they were already in Babylon. Wildernesse of the People, doth not signify desertum inter populos, but rather desertum a populis, as Rom. 1.4. [...], by the resurrection of the dead, that is, by the resurrection from the dead: so into the wildernesse of the people, imports into a wildernesse from the people. Vatabl. saith, there was a wilderness between Chaldea and Judea, unto which the Lord alludes; as he brought their Fathers out of Egypt into Arabia deserta; so he would bring them out of Babylon, into that wildernesse. Junius sense of this wildernesse is, that God would bring them into such a place as all men would fly from, propter horriditatem & difficultatem soli. Others make the mean­ing of the words to bee, that God would bring them into a most miserable estate; they thought they should bee best of all if they turned Heathens, but this caused God to bring them into a worser condition than they were. I incline to take the words litterally, rather than metaphorically, be­cause hee speaks of bringing and gathering them out from people and Countries, and bringing them into the wilder­nesse, which notes motion from place to place; and this wil­derness, is parallell'd with that of the land of Egypt, which was real and not metaphorical.

Not onely dispute and reason the case with you,Vltionem de vobis sumam J [...]nathan & R. David. but also deal with you according to your sinnes. I will be re­venged on you, I will execute my judgements upon you. As I punished your Fathers when they were in the wildernesse for their sinnes: so will I punish you for your sinnes. They smarted for their murmuring, lusting, whoredome, Idolatry, rebellion, ingratitude, and so shall you for doing as your Fathers did.

The Rabbies being very propitious to their own Nation, interpret these words thus:Solus cum solis, sine ar­bittis, ne gentes videant saevas qua de vobis sump­tu [...]us sum pae­nas, & laeten­tur. Rabb. David. God alone, having them alone se­parate from the Nations, would punish them, that they might not see what punishment hee laid upon them, and rejoyce thereat; but the phrase notes, Gods presence and visible manner of pu­nishing them, so that it should bee most evident to bee the hand of God.

How God pleaded with them in that wildernesse which be­longed to the Egyptians, let us search a little.

1 Hee pleaded with them speedily, Numb. 25.1. the peo­ple began to commit whoredome with the daughters of Moab, and v. 4. the Lord bids Moses take all the heads of the people, and hang them up, here was quick work. So Exod. 32.7.10▪ Get thee down, the people have corrupted themselves, let me a­lone that my wrath may wax hot against them, and that I may con­sume them, ver. 28. There fell of the people that day about three thousand men.

2 Hee pleaded with them severely, Numb. 21.6. The Lord sent fiery Serpents among the people, these bit them, so, that many dyed. Their venemous bitings did so inflame them, that they were in a manner burnt to death, which was a dreadful judgement: before Aaron could take his cen­ser, put in incense, and make an attonement for the people, fourteen thousand and odd were destroyed by the plague, Numb. 16 46, 47, 49. which was both sudden and severe plead­ing with them.

3 Immediately, hee caused the earth to open her mouth, and to swallow up Corah, Dathan, and Abiram, them and all theirs, hee sent fire and consumed the two hundred and fifty men that offered incense, Numb. 16.32, 33 35. and so were the fiery Serpents, the immediate hand of God.

4 Openly, Numb. 25.4. Take all the heads of the People, and [Page 109] hang them up before the Lord against the sun. The Septuagint is, [...], make them examples.

5 Strongly, They could not withstand his pleadings, his judgements, and stroaks were unavoidable. Though Mo­ses and Aaron interposed and pleaded hard with God for them, yet multitudes of them perished by the sword, plague, Serpents, fire, and earth. Thus God pleaded with their fa­thers, and so hee would plead with them. Nothing secured their Fathers from his judgements, and nothing should se­cure them; Not Babylonians or Babylonish gods; not their Prophets or Priests, not Prayers or Tears. Their Fathers fell in the wildernesse, and so should they; if not by the same judgements, yet by those were not much unlike, there should bee an Analogy between them.

Obs. 1 When men seek to avoid straits and dangers by sinfull Policy, and waies unwarrantable, God meets with them, and brings them into greater straits and troubles. These Elders thought by becomming as the Heathens were, that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Ne­buchadnezzar, but the Lord told them that hee would bring them into a wildernesse, where their condition should bee very miserable, and worse than in Babylon, whatever they had suffered there for God and their religion: Jeroboam was in a strait about the peoples sacrificing at Jerusalem; if they went up thither, he feared they would be so wrought upon, as to return to Rhehoboam, from whom they had fal­len, and kill him. To expedite himself out of this strait, hee took wicked Counsell, set up the Calves at Dan and Be­thel, telling the People the journey to Jerusalem was too long, and tedious for them, they had God nearer to them, and might worship at an easier rate, 1 King 12. but for this sinful policy, and subtle design, God brought him into greater straits and difficulties, as you may see chap. 13.4. and the 14.6, 10, 11, 12. his hand was withered, heavy tydings denounced against him, and his house and his son dyed: Saul was in a great strait when the Philistims had invaded him, and God would not answer him, he would not wait in this case, leaving all to God, but runnes into an un­lawful [Page 110] practice to relieve himself, hee consults with the Witch of Endor, and is brought into greater and worse straits then before, 1 Sam. 28.17, 18, 19, 20. men in our daies have taken wrong courses to extricate themselves out of dangers and troubles, and hath not God brought them in­to a wildernesse, into greater intanglements and worse per­plexitys than ever before? its good to wait upon God and keep his waie, then if dangers and deaths do come, there is com­fort, they finde you in Gods way, but if out of that, they are great evils in themselves, and your being out of Gods way is worse than all.

Obs. 2 That Gods punishments are his pleadings, when hee visits men for their sinnes he pleads with them. Every rod of his hath a voice, and pleads for God; Quoties appa­rent aliqua signa irae Dei, ipse discertat nobiscum. Gods strike­ings are real pleadings, Isa. 66.16. by fire, and by his sword, will the Lord plead with all flesh. His punishments are ar­guments hee uses to convince or confound sinners, and what­soever punishments hee inflicts upon any, they are just and righteous, for hee never pleads an ill cause, they are judicia Dei, hee is infinitely wise, and as he judgeth aright, so he executeth judgement righteously.

Obs. 3 Those be like in sinning, must bee like in suffering, like as I pleaded with your fathers in the wildernesse of the Land of Egypt, so will I plead with you; These Jews were their Children, and did as their fathers had done. Their fathers shook off the God of Israel, and chose them an Egyptian god, Exod. 32.4. they mingled with the Heathen, and learnt their works, Psal. 106.35. they polluted his Sabbaths, caused their children to pass through the fire, ver. 13. and 26. of this chap. and these their posterity, chose Babylonish gods, became as the Heathen, made their sonnes pass through the fire, and trode in their fathers steps, v. 30, 31, 32.

God being in a judiciary way pleading with this people, here, he proceeds further in the manner thereof.

• 1 Hee would examine and reduce them to their former state, ver. 37.
• 2 Hee would make a Discrimination between them, ver. 38.

The Hebrew word for Rod is [...] which in this place, may signify either a Scepter, as frequently it doth in Scripture, and is so rendred chap. 19.11, 14. or a Shepheards staffe or crook, which hee useth among his sheep, so it is used Psalm 23.4. If it bee taken the first way, the sense is this, that though they scattered themselves among the Babylonians, and put themselves under Heathenish power, yet the Lord would make them pass under the Rod, that is, come under his Kingly power, hee would rule over them, they should still bee his subjects. But of this hee spake in the 33. vers. there­fore I conceive Rod here, is to be taken in the latter significati­on, that God would deal with them more pastor [...]tio, like a Shepheard or Heardsman, who were wont to number their Cattle with a wand or Rod, which is called passing under the Rod, Levit. 27.32. To this purpose is that of Jer. 33.13. In the Cities of the Mountaines, in the Cities of the vale, and in the Cities of the South, and in the land of Benjamin, and in the places about Jerusalem, and in the Cities of Judah, shall the flocks pass again under the hands of him that telleth them. When the flocks went into the field or fold, and when they went out, their practice was to tell them by a Rod in their hand, and so they passed under the Rod. Hereunto Christ alludes, John 10.3. when hee saith, hee calleth his own sheep by name, and leadeth them out. The meaning then of the Lord here is, that hee would take an exact account of them, tell them as a shepheard doth his flock, and see [Page 112] which were rotten, and which were sound.

Gods rod, are afflictions and judgements, as you may see Psal. 89.32. I will visit their transgressions, &c. Lamen. 3.1.

You think to break the bond of the covenant made between me and your Fathers, by becoming Babylonians, and ceasing to bee my people, but it shall not bee; I will keep the Co­venant, and cause you to come under the bond of it, and performe that obedience I look for. The word for bond, is Masoreth from [...] obstringere ad obedientiam or paenam, to bind unto obedience or punishment; when men are in Cove­nant they are bound to obey, or to suffer if they disobey. Va­tablus and others carry it thus: that God would deal with them as hee had done with their fathers, that hee would make a Covenant with these as hee had done with them, and so make it another covenant, by which God would bind them up, and refer it to the Covenant made in Ezraes daies, but rather I conceive, the Lord intends the former Cove­vant, especially that mentioned, Ezekiel. 16.8. when God in a solemn manner took this People to be his in Moses's daies, wherein he made good his Promise and Covenant with Abraham, and bound them unto him by the Law; The Covenant bound them from other gods and waies of wor­ship.

The Septuagint and Vulgar read the words, I will chase out; the Hebrew [...] signifies both to chuse and purge, God would number them, distinguish them one from another, and then purge out those were rebellious, they should no longer bee in his flock; but bee discovered, and declared to the world what they were.

By Rebels, hee means those that cast off God and his works, and turned heathens.

The Hebrew is, Out of the Country of their sojournings, or peregrinations, I will bring them. Some make these words to point out those were then in Judea, whom God would bring forth, and not suffer to return any more, and not onely them, but many of those were in Babylon before, God suffered not to return into the land of Israel: for if we understand these words of the return after the seventy years, as they must, long before that time were these Jews with Zedekiah brought out of the Land of their sojourning, and they with many others, were never suffered to enter in­to that land more; for here is a comparing of their return from the Babylonish Captivity, to that of their comming out of Egypt.

Then they were brought into a Wildernesse; where their carkasses fell for their rebellions, and so never entered the promised Land: so here likewise God brought them into a wildernesse, pleaded with, and consumed many of them, who by that means never returned to the land of Israel.

Obs. 1 The Lord doth not onely know, but takes special no­tice of his, and doth distinguish them from others. I will cause you to pass under the Rod; I will examine which are sheep, and which are goats, and will sever the one from the other; Christ knew his sheep, his little flock, from all the goats of the Mountaines, the Bulls of Bashan, and wilde beasts of the Forrests. And God kn [...]w the good figs from the naughty, Jerem. 24. hee manifested his love to the good, and displeasure to the bad. When hee is in a judiciary way, hee knows, ownes, preserves his, and will not suf­fer any of them to perish, Ezek. 9. when the men appeared with slaughter-weapons in their hands, and execution was to bee upon Jerusalem, the Lord made his to pass under the Rod, hee numbred them, and set his mark upon them, that they might not perish in the common calamity. Hee [Page 114] put a difference between the pretious and the vile, as a shep­heard doth between sheep and goats, Mat. 25.32.

Obs. 2 Though Gods People do go out from him, and vio­late the Covenant, yet he will not let them so go, but will look af­ter them, and bring them under his Power. These here had transgressed the Covenant, broken the bonds, cast off the waies of God, thought to exempt themselves from his Rule over them, but saith the Lord, I will bring you under the bond of the Covenant; You shall bee under my Power and Law; Though I suffer Babylonians, and other Nations to be sui juris, to wander where they will, to live as they list, yet it shall not bee so with you, who are my People, with whom I am in Covenant, and to whom I must bee faith­ful, what ever you are to mee, and will bee known to bee your God and Soveraign. I will have account of you, and make you know you are under my bonds, and not Ba­bylonish ones.

Obs. 3 Gods dealings with his is very different. Hee brings them under the bond of the Covenant, to see what they are, if they be Goats, wicked, he punishes them, and purges them out; if they bee sheep, though they have gone astray, hee pardons them, keeps them under the bond of the Covenant, and inables them to yeild Covenant obedience; when God had made them pass under the Rod, and brought them under the bonds of the Covenant, made them know they were his People, though many of them were very wicked, hee purged out the Rebels, and them that had transgressed a­gainst him.

Hee turned the Goats out of the fold, and kept the Sheep in, hee purged out the wicked by judgements and Death, and preserved the others, Mal. 3.17, 18. In that day when I make up my Jewels I will spare them, as a man spa­reth his own Sonne that serveth him, &c. so God shewed his different dealings between the Righteous and the Wicked, for chap 4.1, 2, 3. the Wicked being but stubble should bee burnt, and bee as ashes under the soles of the feet of the Righteous. The R [...]ghteous were Jewels, and therefore spared; the Wicked were stubble, and therefore destroyed.

Obs. 4 Though the wicked bee among the Godly, yet they [Page 115] shall not alwaies be so, I will purge out from among you the Re­bels, and them that transgress against mee. There were re­bels, great sinners, that were among the Israelites in the wildernesse of Egypt, Corah, Dathan, and Abiram; others that would have gone back to Egypt; many that murmured, that fell to Idolatry, and committed whoredome with the Daughters of Moab; but God Purged them out, from a­mongst them, and the like hee did here. Its Gods me­thod even here in this world oft times, to separate the wic­ked from the Godly, to fanne out the chaffe from the wheat, to burn the one, and preserve the other. In Sodome God made a separation, preserving Lot who was wheat, and burning the Sodomites who were chaffe, with unquenchable fire. Isa. 1.25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy Tin. The Drosse and Tin were the wicked amongst them, vers. 28.31. whom the Lord would take away, consume and burn with fire, not to bee quenched. Now Gods fan is in his hand, and hee is purging both the English and Irish floor; yea, hee is pul­ling up the pricking bryars, and grieving Thornes, that his may not alwaies be vexed by them, Ezek. 28.24.

Obs. 5 Whatever mens thoughts are of the world, they are but sojourners therein. I will bring them out of the Land of their sojournings; Were it Canaan or Babylon. They were no more than sojourners. Wicked men think they are heirs too, owners and Lords of the earth, Psal. 49.11. Their in­ward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their Lands af­ter their own names. Men set their names upon what they conclude is their own. Let lands bee good or bad, men are onely sojourners in them. Godly men, who are said to inherit the earth, do it but for a season, they are pilgrims and sojourners here. David though King in Israel, yet ac­knowledgeth himself a Sojourner in Canaan, as all his Fathers were; they spent a few daies therein, and so passed away, and this was his condition. Let us look so upon our selves, and pass the time of our sojourning here in fear, 1 Pet. 1.17. and mind that City hath foundations, out of which if we bee once possessed, we shall never be removed.

Obs. 6 When God brings his into Canaan, hee will shut out the wicked, they shall not enter into the Land of Israel. Others shall bee brought in, but as for those would be as the world, as the Heathen, as Babylonians, they shall never come into Canaan. Canaan was a type of Heaven, and this exclusion of these wicked ones, represented the exclusion of ungodly ones out of Heaven. However good and bad are mingled together in this world, and oft in the Church, yet when God brings his to the heavenly Canaan, no unclean thing shall enter there, Rev. 22.27. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomina­tion or a lye. Many may cry and seek for enterance, as, those Mat. 7 22. and those foolish Virgins, Mat. 25.11, 12. but they shall in no wise, by no means enter; the unrighteous shall not inherit the kingdome of heaven, 1 Cor. 6.9. Dogges shall be shut out, Rev. 22.15.

Obs. 7 Mercies and Judgements make God known experimen­tally, yee shall know that I am the Lord; God would purge out the Rebels from the obedient, there was mercy; keep them out of the land of Israel, there was Judgement; and by these God made them know him to be Jehovah, giv­ing life to his promises, and breath to his threatnings. The Rebels should know and acknowledge him to be Jehovah, being convinced with the equity of his judgements, and af­fected with the severity of them. The Godly should do it, being convinced and affected with the Nature, greatnesse, needfulnesse, and freenesse of that Mercy. Judgement upon these Rebels was mercy to the godly; and mercy to the god­ly, was judgement to the Rebels; and both were brought to acknowledge the Lord, but specially the godly. Mercies and Judgements work most affectionately and effectually upon them; for its said, yee shall know, ye that are purged, ye that shall come to the Land of Israel.

This Verse speaks fully to the Elders of Israel, that came to inquire of the Lord, yet were resolved in their hearts to bee as the Heathen, and to serve wood and stone outwardly at least, seeing it is so saith God: go, serve every man his I­dols, and pollute my name no more.

These words may be taken for an ironical concession, a yeild­ing that which the Lord would not have done, which is fre­quent in Scripture, as Amos 4.4. Come to Bethel, and trans­gress at Gilgal, multiply transgression, Mat. 23.32. Fill yee up the measure of your Fathers, Eccl. 11.9. 1 King. 22, 15. 1 Cor. 15.32. Jer. 7.21. in all these places is an ironical concession, which the Scripture uses to affect mens consci­ences the more with the wickednesse of their waies. So here: Go, serve your idols, God commands them not to serve I­dols, then it had been lawful, but by this Ironical concession, would affect them more fully with the evil of their Ido­latry, and so take them off there-from: This is a good sense of the words, but they are rather a rejection of them, seeing you are such dissemblers, and have your hearts set up­on Idols, go your waies, take your fill of them, and so the Lord utterly cast them off, and left them to perish.

Sanctius thinks, here is a figure called Aposiopesis which is a suddain breaking off the Speech, with concealment of some special thing expected, as Luke 13.9. if it bear fruit; here is somewhat kept in, which any hearing the words expect, as if it bear fruit, it should not bee cut down [...] so 2 Sam. 5.8. who­soever getteth up to the gutter, and smiteth the Jebusites, the Lame, the blind, hated of Davids soul: what then; heres no more, the speech is broken off, & somthing left to expectation which is given out, 1 Chron. 11.6. hee shall bee chief and Cap­tain. Here seems something to bee concealed, if yee will not hearken unto mee, ye shall be scattered, cursed, or slaine. But wee may read the words thus, referring▪ and hereafter, to the [Page 118] former words, Go ye, serve ye every one his Idols even here­after, and then read the other words thus, seeing you will not hearken unto mee, or have not hearkened unto mee; and thus divers Expositors read them, and the sense lyeth fair this way, Go, serve your Idols hereafter, seeing yee will not hear­ken unto me.

The Hebrew is, And Pollute ye, which accords with the reading of the former words mentioned, you have pretend­ed that by your Idols set up in my stead, and the gifts you have offered to them, or by them to mee, that you have ho­noured my name, but by joyning them and mee together you have Polluted my name. I had rather you should bee open Idolaters, then that by your hypocritical practises, dividing between mee and your Idols, you should cause my Name to bee polluted, and disgraced; either bee perfect Idolaters, or perfectly for mee, give not my glory to Idols, pretending you worship mee.

[...]In the Hebrew it is, The Name of my Holiness, so in Amos 2.7. Levit. 20.3. Ezek. 36.20. and in most places where mention is made of Gods Holy Name: by Name is meant Gods worship, Attributes and Titles, which are holy, or him­self, as Sanctius affirms, who is holiness.

Obs. 1 God doth Punish Hypocrites and Idolaters with spi­ritual judgements. Go ye, serve ye every one his Idols. The House of Israel, whom these Elders represented, were Hy­pocritical and Idolatrous, set upon Idols, and God gave them over to them. Ephraim was of this humour, thus lea­vened, and see how God dealt with him, Hos. 4.17. hee is joyned to Idols, let him alone: hee likes and loves them, let him live, and dye with them; and chap. 8.11. Ephraim hath made many Altars to sinne, Altars shall bee unto him to sinne, hee shall have Altars enough, hee is greedy of them, and his greedy Appetite shall bee answered; this was a [Page 119] spiritual plague, and judgement upon him, to bee given up of God to his own hearts lusts.

Obs. 2 Those that will not hear God, shall bee rejected of God, which is dreadful; go ye, serve every man his Idol. I will have no more to do with you, my Temple, mine Altar, mine Ordinances, are no longer for you. None of you shall have my presence, worship, or acceptance; where men will not be reclaimed, they must bee rejected. Here they would not hearken unto God, and therefore hee bids them bee gone, 2 King 17.15. They rejected his statutes, and his Covenant that hee made with their Fathers, and his Testimonies which hee testifyed against them, and they fol­lowed vanity, and became vaine, and went after the Hea­then, &c. therefore the Lord was very angry with Israel, and removed them out of his sight, vers. 18. onely he left Judah; and because Judah would not be reclaimed, the Lord rejected all the seed of Israel, and cast them out of his sight, vers. 20. So in Jerem. 23. when they would not hearken to the Lord, who forbid them their mocking of the true Pro­phets, and listening to false ones; what saith the Lord? there­fore behold, I, even I, wi [...] utterly forget you, and will forsake you and the City that I gave you, and your fathers, and cast you out of my presence, and I will bring an everlasting reproach upon you. When God rejects, its grievous. No sorer judgement can befall the sons of men. This David knew, and therefore advised his Son Solomon to keep close to God, if he did other­wise, God would cast him off for ever, 1 Chron. 28.9.

Obs. 3 There is no halving, no dividing between God and idols, God and the Creature, in matters of Worship and Religion. Pollute yee my holy Name no more, with your gifts and with your idols. You joyn mee and them together, thinking that I am pleased, honoured thereby, but I am provoked, and my holy name is polluted, I abhor such doings. Seeing your Idols must have some honour, and I the rest. I will have none, get yee to your Idols, let them have all. I like it better that you should bee wholly for them, then divide between mee and them. I can brook no partner in my worship, I must have the whole heart, the whole soul, the whole body, and strength of all, else I will have none, 1 King. 18.21. when the People [Page 120] stood halting between two opinions, and were sometimes for God, and sometimes for Baal, it pleased neither God, nor Elijah; therefore saith the Prophet, How long will yee halt between two thoughts, or two branches (for Sagnish signifies ramum, a bow or twigg) how long will ye be like a Bird, that touches upon one twigg, and then upon another, and settles not upon either; so how long will yee bee, looking one day towards God; another day towards Baal? do ye not yet see the evil of it? while yee stand thus in binio, yee pro­voke God; If God bee God, follow him, and him fully, onely, constantly, eternally; and if Baal be God, follow him so: you must follow but one. Christ hath told us, wee can­not serve God and Mammon, God and the world, God and our bellies, God and our credit, God and our lusts. These are Masters command contrary things, and carry away from God.

Obs. 4 The honour of Gods name is dear unto him. Pollute ye not my holy name. Take Gods Name for his worship, as it is Exod, 20.24. 2 Chron. 20.8. Mal. 1.6. or for his Attributes, as it is, Exod. 33.19. or for his Titles, as it is, Deut. 28.58. his Name is very dear unto him, which appears.

1 In that hee will not indure any mixture with his worship, or tender of any thing to him hath been in Idols service, the Babylonish gods, wood and stone, and the gifts offered to them, or by them to God, he would not admit.

2 Hee counted it a disparagement to his name, to have half of them, and not all, and therefore would rather have them lay out all upon their Idols, than some upon him.

3 He shews vehement affection and indignation upon this account, get ye to your Idols, be gone, pollute my name no more, out of my sight, I cannot endure it.

4 Hee cares not for the perishing of their souls and bodies, in comparison of his name, go, ye serve Idols.

Gods name is exceeding dear unto him, hee swears by it, Jer. 44.26. hee sanctifies it being polluted, and will not suf­fer any blot or stain to lye upon it, Ezek. 36.23. hee labours and works for the maintenance of it, when it is in danger, as you have it in this Chapter, vers. 9.14.22. rather then it shall suffer, hee will defer his anger and judgements, Isa. 48.9. if [Page 121] false Prophets presumed to speak in his Name, not sent by him, he cut them off, Deut. 18.20. or laid heavy judgements upon them, Ezek. 13.9. who ever takes his Name in vain a­ny way, hee will not hold him guiltlesse, Exod. 20.7. and no marvail, for Gods Name is his glory, Isa. 48.11. and men must give glory due unto his Name, Psalm 29.2. not any kind of glory, but that is proportionable to his Glory, even his glorious name, remembring what a magnificent Temple Solomon built, for the honour of his Name, 2 Chronicles 6.34.

Now wee are come to the gratious promises of God to this People, and here you have,

• 1 A Promise of Reduction, which is implyed in the 40. v. and expressed in the 41.
• 2 Acceptation of them, and their services, v. 40. and 41.
• 3 Sanctification of himself in them, v. 41.

Antecedent to these promises is a description of the place, whither he would bring them, and where hee would accept them, and that is in his Mountain, which is described

• 1 From its Holiness.
• 2 From its Height.

The Hebrew is, The Mountain of my holinesse, as Vers. 39. the name of my holinesse, so Jonah 2.4, 7. The Temple of thy Holinesst, Isa. 62.12. people of Holiness, Psal. 89.20. Oyle of [Page 122] my holiness, Ps. 51.11. Spirit of thine holiness, Ps. 43.3. Hill of thy holiness, Ps. 68.5. Habitation of thy Holinesse, in all these places you have the abstract, & its rendred by the concrete, holy moun­tain, holy Name, holy Temple, holy People, holy Oyle, holy Spirit, holy Hill, and holy Habitation. By Holy Moun­tain, hee means Mount Sion, which is called the Hill of his Holiness, Psalm 2.6. There God recorded his name, set up Christ, and his Kingdome. By a Synecdoche holy moun­tain is put for Canaan, which prefigured the Church of God, in the times of the Gospel.

Of these words before, chap. 17.23. This is spoken, not because Sion was so high a mountain (for it was rather col­lis than Mons) but because of the honour and glory it had above all other Mountains, there was the holy City, the ho­ly Temple, the holy Ordinances, and the holy Gods habitati­on, Psal. 76.2.

All that were purged from the Rebels and Transgressors ver. 38. all that were true Israelites, Secundum carnem & spi­ritum, for such are described to be the dwellers in Gods ho­ly Hill, Psalm 15. and not onely those of the Jewish race, but even Gentiles, that should become Christians, and bee spiritual Israelites, they should come to the Church, which should begin at Mount Sion, which represented the true Church.

That land was Canaan, which being polluted with blood, Idols, and other Abominations, Psalm 106.37, 38, 39, 40. God abhorred it, and the People thereof, yea, his Sanctuary therein, Lamen. 2. 7. which caused him to lay it waste for se­venty years, wherein hee purged it from its filth and bloud, Isa. 4.4. and them from their iniquities, Ezek. 36.33. and then brought them in to serve him.

This expression is comprehensive, and imports their wor­shipping and obeying of God, Exod. 10.7. Let the men go, that they may serve the Lord their God, that is, worship him. Exod. 20.5. they must not serve Images, that is, worship them, but worship God; The word [...] and so [...], which the Septuagint do frequently expresse it by, signifies totum se addicere servitio alicujus, to give up ones self wholly to the service of any; so here, they should serve God wholly, worship him, and not any Idols, and his owne ways, not their waies, and that in spirit and truth, 1 Sam. 12.24. serve him in truth, with all your heart, and with all humi­lity of minde, Act. 20.19.

It notes also to obey and do what hee commands, as Josh. 22.5. Take diligent heed to do the Commandement and the law, which Moses the Servant of the Lord charged you, to love the Lord your God, and to walk in all his waies, and to keep his Commandements, and to cleave unto him, and to serve him with all your heart, and with all your soul, serving here, ex­tends to all outward obedience, as well as worship.

They shall serve mee, that is, worship me as the onely object of Divine worship, they shall obey me as their only King and Lord.

The Hebrew is, [...] volam eos se. Montanus renders it, I will will them, when it referres to God,The Heb. root [...] is bene­velle favere, acceptare. as here it im­ports.

1 Pardoning and passing by, whatever formerly offended: 2 Sam. 24.23. when David would offer a sacrifice for his sinne in numbring the People, and for stopping the Plague, saith Araunah, the Lord thy God accept thee, that is, pardon thy sinne, and remove the judgement, Jer. 14.12. When they offer burnt offering, and an Oblation, I will not accept them, but I will consume them. Non-accepting, was Non-pardon­ing, and that appears most clearly, Levit. 1.4. Hee shall put his hand upon the head of the burnt offering, and it shall bee ac­cepted for him to make the attonement; The laying his hand upon the head of the Sacrifice, noted the laying of his sins [Page 124] upon the same, and it God accepted the Sacrifice, his sinnes were forgiven, and peace was made, but when hee accepted it not, there was no pardon, no peace. When God therefore saith here, I will accept them; the sense is, hee will pardon them.

2 Approving, receiving, with favour and delight, Job 42.8. Him will I accept. God would hear and regard the pray­er of Job for his three friends, Eccl. 9.7. Eat thy bread with joy, and drink thy Wine with a merry heart, for God now accep­teth thy works [...] he is well pleased with thee, and what thou hast done, so Psal. 149.4. The Lord taketh pleasure in his People, and this also is included here, I will accept them, that is, approve of, favour, and take delight in them. Vatabl. reads it, Benigniter eos complectar, or benevolentia prosequar: I will deal kindly with them, and pursue them with favors. The French is, illec iz seur seray propice, I will bee Propiti­ous to them; I will remember their sinnes no more, I will shew them great kindness.

Some render the words, There will I take pleasure in them. When they are come to my holy Mountain, to a Church state again, being purged from their sins, through my Grace; I will take pleasure in them, as a Husband in a Wife, as a Father in his Children.

Formerly the Lord had refused their Offerings, and ma­nifested his displeasure against them, and their offering, as Mal. 1.10. I have no Pleasure in you saith the Lord of Host, neither will I accept an Offering at your hands, see Amos 5.21, 22 Jer. 6. [...]0. Isa. 66.3. ch. 1.11. but now hee would bee so farre from refusing, hating, and prohibiting of them, that he would call for them, and accept them.

The Hebrew word for Offerings is, Terumah, which notes any Offering freely given to the Lord, and frequently its put for the Heave-Offering, so called, because it was lifted [Page 125] up unto the Lord. If wee take it in this sense, its by a Senecdo­che put for all their Offerings: but we may keep to the words as they are.

The Hebrew is, Veeth reshith mashoshecem the beginning of your elevations. Septuagint [...], the first-fruits of your separations. The Vulg. is, initium decima­rum vestrarum, the beginning of your tenths. Vatab. The first fruits of your gifts. The Jews say, they were to bring the first fruits of seven things onely, viz. of Wheat, Barley, Grapes, Figgs, Pomegranats, Olives, and Dates; but God was to have whatever opened the wombe first, of man or Beast, Exod. 13.2. which may also come in amongst first fruits.

Oblations and Sacrifices do differ thus: that is properly an Oblation, which is offered etiamsi nihil circa oblatum fiat, though nothing bee done to it, or about it; Sacrifices are of­fered, bur aliquid circa sacrificatum fit, something is done to it, and about it. The Sacrifice was to bee killed, flayed, cut in peeces, or the like.

By first f [...]uits of Oblations, wee may understand the prin­cipal and chief Oblations, for Reshith notes praecipuum, & pre­stantissimum, the choicest and most excellent, as well as pri­mum the first; And Calvin interprets it, Florem, vel quod ex­cellit in donis vestris, that which was the flower and excel­lency in your gifts. So Lavat. primitias munerum optima & pretiosissima vocat, the best and most pretious things they had, he calls first fruits.

The Hebrew is, In all your Sanctifications, Kodesh some­times noted the Temple, or Sanctuary; sometimes their Sacri­fices, sometimes their Festivities, and sometimes whatever was Dedicated to Divine worship. Here we may take it in the last sense, and so the French carry it, En toutes vos choses de­diees. Ʋatab. likewise reads it, in omnibus sacris vestris, in all your holy things. Calvin expounds it, in toto cultu meo▪ [Page 126] in all my worship, and so the sense runs well with that before, I will require your offerings and the first fruits, i. e. The princi­pal of your oblations, in all your dedications and holy things, and in all my worship. Some read the words; in omnibus rebus quas conserva veritis mihi, in all the things you shall pre­pare, set a part and conserve for me.

If wee read it with all your holy things, the sense is, that the sacrifices, Temple, Priests, Solemnities, and festivals should be re­stored.

Of Sweet Savour, or Savour of rest, as the Hebrew is, you heard in the 28. v. of this chapter, and in the 19. v. of the 16. Chapter. They should bee pleasing and delightful unto God, as a sweet savour is unto man. They were wont when at Jerusalem to offer incense and sweet things unto God, and hee accepted the same, and they should do it again af­ter their return, and bee accepted. Both they and their Sacrifices should bee a sweet odour unto God, this and the like expressions in the old Testament the Apostle alludes un­to, in Phil. 4.18. 2 Cor. 2.15. Eph. 5.2.

These words wee had before in the 34. v. where they soun­ded judgement, but here mercy.

The Hebrew is, I will sanctify my self, when sanctificati­on refers to God, it imports,

1 Ʋindication of his Name, being polluted and dishonoured by the Sonnes of men, as Ezek. 36.23. I will sanctify my great name which was prophaned among the Heathen, which yet have prophaned in the midst of them.

2 Making himself known, and acknowledged to be holy, just, and powerful, so its to bee taken, Ezek. 28.22. They shall [Page 127] know that I am the Lord, when I shall have executed judge­ments in her, and shall bee sanctified in her, so Levit. 10.3. by the fury and judgement upon Nadab, Abihu, God sanctified himself, he made himself known to be a holy, just, and dreadful Majesty.

3. Gods doing of that which redounds to his honour and praise, Laudabor prop­ter meam erga vos misericor­diam atque beneficentiam Piscator. Gentes lauda­bunt me prop­ter liberatio­nem vestram, Vatablus. Cum omnes nationes vide­rint vos a me esse liberatos sanctum me justum que ju­dicabunt quod facerim quod promiseram. Maldon. Glorifica­bor, sanctus potens mirabi­lis predicabor. Pradus. So A Lapide, Pintus. Lavater and thus diverse interpreters take it in this place. I will bring you out of Babylon into your own Countrey, unite you into Church order, give you another Temple, with all the Ordi­nances of it, sanctify you by my word, and Spirit, cause you to worship mee with pure worship, bringing me the best you have for Sacrifices, that so you may praise mee for my goodnesse unto you, and the Nations, for the great things done for you. The Lords bringing them out of the coun­trys where they were scattered, was a great work, and filled the Heavens with admiration, making them to say, The Lord hath done great things for them, Psalm 126.2. and the Jews also to say, The Lord hath done great things for us, v. 3. when the Jews were brought out of Egypt, its said, Psa. 114.2. Judah was his Sanctuary [...] in Sanctitatem ejus, or Sanctificatio ejus, and so the French read it, Juda fut sa saincte­te, God separated them from the Egyptians, as these from the Babylonians, to inhabit their praises, and to bee wor­shipped by them, and so they were his Sanctuary, and Sancti­fication.

God doth Sanctify himself, when he doth vouchsafe a people manifestations of his goodnesse, wisdome, mercy, love, and faithfulnesse, and God is sanctified, when a people doth that is pleasing and acceptable to God.

Numb. 20.12. Because ye beleeve not to sanctify mee in the eyes of the children of Israel; unbeleef is a non-sanctifying of God, and beleeving is a sanctifying of him.

Obs. 1 God accounts not Apostates and Idolaters, but those are true Israelites, to bee his people, his Church: for in mine ho­ly mountain there shall all the house of Israel bee: those were Rebels, and would serve wood and stone, that would not hearken unto him, hee purged out, and the house of Israel purged, must bee in his holy mountain. God esteems those [Page 128] who are Godly, true Beleevers, Israelites indeed, to bee his. There bee none but such in the invisible Church, Rom. 11.26. Gal. 6.16. but in the visible, there bee tares and wheat, yet God doth not reckon the tares to bee wheat; they are Satans not the Lords, Mat. 13.38. there be goats and sheep, yet the Lord reckons not the goats to bee sheep, Matth. 25.33. Psal. 15.1. Lord who shall dwell in thy holy hill, hee that walketh uprightly, and worketh, &c.

Obs. 2 Where-ever Gods people are scattered, hee will bring them, and all of them, into, or unto Sion to serve him. In mine holy Mountain, &c. There shall all the house of Israel, all of them in the Land, serve mee: God would bring them out of Babylon into Canaan, from Heathenish mountains to his holy Mountain, from the World and Synagogues of Satan into the true Church. Where-ever God hath any sheep, hee will gather them, and all of them into his fold.

These verses do speak and hold out Gods dealing with his People under Christ and the Gospel, wherein God would bring them from all Nations, to enjoy the great and good things provided for them, of which the Evangelical Pro­phet Isay speaks at large, chap. 60. so Zach. ch. 8.20, 21, 22. and hereof spoke our Lord Jesus Christ, when hee said, John 10.16. Other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice. When the Prodi­gal was in a far Countrey, did not the Lord order things so, that hee returned to his fathers house? when the sheep was strayed and lost, did not the Lord seek it out, and bring it home to the fold? Luke 15. and did not Christ send out his Apostles into all Nations to gathet in those were given him of the Father? Mat. 28.19, 20.

Obs. 3 The Lord is to bee worshipped especially in Sion, in his holy Mountain, in the solemn assembly. There shall all the house of Israel serve mee. Its not sinful to worship God any where, 1 Tim. 2.8. or alone, Matth. 6.6. but chiefly in the Congregation it should bee, where his worship is publike­ly held forth, and with the harmoniousnesse of many spi­rits held up, where strangers may come in, and see, yea, say, God is here, 1 Cor. 14.25. For hee is in the assembly of the Saints, Psalm. 89.7. This made the Prophet say, Isa. 2.23, [Page 129] it shall come to pass in the last daies, that the mountain of the Lords house shall bee established in the top of the Mountains, and shall bee exalted above the hills, and all Nations shall flow unto it, and many people shall go and say, Come yee, and let us go up to the Mountain of the Lord, to the house of the God of Ja­cob, and hee will teach us of his waies, and wee will walk in his paths; But in our daies this gracious prophesy hath been greatly crossed, for many have said, Come let us go from the Mountain of the Lord, from the house of the God of Jacob; Let us go to our own Mountaine, follow our own Teachings, and walk in our own paths, but God hath made it evident, that their mounts, are mounts of Corruption, their Teachings Delusions, their paths crooked and cursed. Let us therefore take the Apostles counsel, Heb. 10 13, 24, 25. Let us hold fast the profession of our faith without wavering, and let us consider one another to provoke unto love, and to good works, not forsaking the assembling of our selves together, as the manner of some is; Nor let us meet as the manner of some is, viz. to wickednesse.

Let us fulfill the Prophesy, call upon one another to go up to the Mountain of the Lord, &c. And say, he will teach us his waies, and wee will walk in his paths.

Obs. 4 In the Lords mountain, in the Church, God will shew favour and mercy to his people. There will I accept them, That is, pardon, approve of, and receive them; when wee come to serve the Lord after his own way, in Gospel con­gregations, meeting in this name of Christ to know the mind of God, and glorify him, God is the Master of such as­semblies, hee dispenseth many mercies, and distributes swee­test comforts therein, Isa. 60.7. they shall come up w [...]th ac­ceptance to mine Altar, is spoken of the Gospel times, men should come from several quarters to the Christian congre­gations with acceptance: God would meet them there, welcome them thither, there hee would blesse them see Jer. 31.12. Isa. 66.18. 2 Cor. 6. as every Christian, so every congregation is the Temple of the living God, therefore hee told the Church of Corinth, hee would dwell in them, bee their God and father, and they should bee his people, his Sonnes and Daughters; God would accept of them as a Fa­ther [Page 130] doth of his Children, take pleasure in them, and let out choice mercies unto them; When the Disciples were met, Jesus came to them, bestowed his peace and Spirit upon them. John 20.19.21, 22. and see what mercies they met with, who served him in his Temple, Rev. 7.15, 16, 17, 18.

Obs. 5 Where the person is accepted of God, there the Actions and Sacrifices of that person are acceptable also. There I will accept them, and there will I require their offerings. In Sion God would accept the men, and in Sion hee would ac­cept their services. If Persons or Congregations bee not accepted of God themselves, nothing they do or tender, is welcome unto him, Gen. 4.5. but if the parties bee under Divine favour, their presents and duties are grateful, Isa. 56.6, 7. those that joyned themselves to the Lord, and took hold of his Covenant. Them saith the Lord, Will I bring to my holy Mountain, and make them joyfull in my house of prayer, their burnt offerings, and their Sacrifices shall bee accepted up­on mine Altar. They being in Covenant with God, and of­fering in Sion unto God, he was pleased with them and their offerings, Mal. 3.1, 3, 4. when Christ the messenger of the Covenant should come, refine them, and bee delighted in by them, then should the offerings of Judah and Jerusa­lem bee pleasant unto the Lord. God is desirous of the pray­ers, praises, and almes of a good man, who is reconciled unto him; they are sweet odours unto him; so they are call [...]d in the next vers. I will accept you with your sweet sa­vour, or savour of rest; when God hath these, his spirit is at rest; being in a manner troubled when hee hath them not. Hence prayers of the Godly are likened to incense, Psalm 141.2. their bounty, to the odour of a sweet smell, Phil. 4.18. and their praise is preferred before the sacrificing of an Oxe, Psal. 69.31.

Obs. 6 God must have the best tendred up to him in our Sa­cr [...]fices and Service [...], hee cal [...] for, and expects the best from his people. I require the first fruits of their Oblations; the chief, principal, and best you have, in all your holy [...]hings. If God have lean, lanke, lame, imperfect Sacrifices offered to him, its a dishonour, and offends him, Mal. 1.8. if ye offer the blinde for [Page 131] sacrifice, is it not evil? and if ye offer the Lame and sick, is it not evil? yes, its very evil, its extreamly evil; the interroga­tion it self portends so much, and being a double interrogati­on, doubles the evil. What offer it to mee? man wo [...]ld not accept of such offerings, go try, Offer it now unto thy Governour, that is brought unto mee. Go tender it to him, will hee bee pleased with thee, or accept thy person? no, I know hee will not, and if man, sorry, sinful man, like thy self will not accept such things, should I the great God do it? God is so far from accepting and shewing favour in this kinde, that hee poureth out a curse upon him, that doth so, ver. 14. Cur­sed bee the deceiver which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: men think if they do something in religion, give God a Sacrifice, though it be blind, lame, sickly, they shall have a blessing; but see how the Lord brands them, they are deceivers▪ and whom do they deceive, not God, but themselves; for instead of a blessing they meet with a curse; such dealings with God, cause him even then when hee uses to bee most propitious, to throw forth curses. Suitable hereunto, is that in Hos. 8.13. They Sacrifice flesh for the Sacrifices of mine offerings, and eat it; but the Lord accepts them not, now will hee remember their iniquity, and visit their sins; if they did bring the best they had, yet they had no respect to God, but to their own bellies.

Obs. 7 When the Lord brings his People out of a scattered, Captive condition, into Church order, hee expects they should set up all his Ordinances. I will require your offerings, and the first fruits of your Oblations, with all your holy things: Circum­cision, Passeover, Sacrifices, &c. Their being in Babylon was a representation of the Churches condition under Antichrist, and as then they being freed from the Babylonish Captivity, fell into the waies of worship formerly given out, so now Christians being brought out of spiritual Babylon should do the like: Neither let any say, those gifts are lost which the Churches once had, &c.

Ezra 2.63. those Priests that were put from their places, because their Names were not found in the Genealogies, the Tirshatha or Governour said, They should not eat of the most holy things, till there stood up a Priest with the Urim, and with [Page 132] Thummim, that was never.

They lost at the Babylonish captivity,

• 1 The Ark with the Mercie Seat, and Cherubims.
• 2 The fire from heaven.
• 3 Sheimoh or Divine presence.
• 4 The Urim and Thummim.
• 5 The Spirit of Prophesy.

These all were wanting in the Second Temple, yet they did not forbear to set up and use the Ordinances of God which formerly were appointed.

Obs. 8 The Lord doth those things for his People, which makes him honourable amongst them and others. I wil bee sanctified in you before the Heathen; The mercy and kindnesse he shew­ed them in bringing them out of Babylon, and restoring to them their former injoyments, set them on work to praise the Lord, and made the Heathens acknowledge that God was faithful to them in keeping his promise.

In these verses you have the event and sequel of the Lords gracious dealings with this People, in bringing them out of their Captivity into their own land again; which is,

• 1 Experimental acknowledgement of God and his goodness unto them, v. 42.44.
• 2 Con [...]dera [...]ion of their former waies. v. 43.
• 3 Humiliation and Repentance for them.

They knew the Lord by the works of creation, by the Pro­phets, by the severe judgements he had executed upon them, but that knowledge had not affected their hearts and brought them to fear, worship, and serve the Lord answerably; but now upon that great mercy of being delivered out of Baby­lon, which seemed a thing unpossible to them. Ezek. 37.11. and being brought into Canaan, they should have such know­ledge of God as should descend to their hearts, and cause them to hearken to, and honor him; they should know him practical­ly, do his will; they should know him to be faithful in perform­ing his Promises, powerful and gratious in doing greater things than they looked for, and so should set themselves to serve the Lord. Others knew him by his judgements, v. 38. which knowledge produced no real effects in their hearts and lives, but these by his mercies and goodnesse, which know­ledge rested not in their heads, but was operative in their hearts, and extant in their lives, so knowing is to bee taken, 1 Chron. 28.9.

Of these words, or not much differing, you heard in the 28. vers. Though the Land of Israel were a fruitful Land, flowing with milk and hony, and so it was a great mercy to bee brought in upon that account, yet that was not all. It was the Land of Promise, the inheritance of their fathers, and their repossession of it evidenced that they were their chil­dren, their heires, the people of God.

Obs. 1 Experimental knowledge of God, affects the heart, and makes obedient to his will▪ to worship▪ and honour God, which other knowledge doth not; What ever knowledge a man hath of God and his waies, without this, its a form of knowledge, rather than knowledge it self, 1 John 2.4. Hee that saith I know him, and keepeth not his Commandements, is a Lyar, and the Truth is not in him that is, hee hath no true knowledge of God in him; for what hee saith of love, ch. 5.3. This is the [Page 134] Love of God, that wee keep his Commandements, that is true of knowledge, there is no right knowledge of God if yee keep not his Commandements. Hence saith the Lord, Isa. 1.3. Israel doth not know, and Jer. 4.22. ch. 8.7. my people know not the judgement of the Lord; they had the Law, the Pro­phets, yet they did not know, and why? they did not keep his Commandements. Violation of them is an argument men know not God; where works of iniquity are committed, there the knowledge of God is wanting, Hos. 5.4. the spirit of whoredomes is in the midst of them, and they have not known the Lord, and ch. 4.1. when there was no truth nor mercy in the Land, then there was no knowledge of God in it. When men are disobedient to the Commands of God, they are ignorant of God in their hearts, deny God in their lives, what ever knowledge they have of him in their heads; you may finde it in holy writ, that as those do evil, are said not to know God, Jer. 9.3. so those that do good, are said to know him, Jer. 22.16. and pure religion, which is the right knowledge of God, is put upon doing, James 1.27. Daniel therfore tells us, that turning from iniquity, and so walking in the waies of God, is the way to understand truth, and so to know God, Dan. 9.13. and Christ hath affirmed it, that do­ing is the way to knowing, Joh. 7.17.

Obs. 2 The Goodness, mercy, and kindnesse of God begets experimental knowledge of him in the hearts of men; Yee shall know that I am the Lord, when I shall bring you into the land of Israel. When God should knock off the Babylonish yoak, and replant them in Canaan; then their hearts should taste and bee affected with the dealings of God. Great mercies had great operations upon them, and made deep impressions in them; God teaches men by his works, experimentall knowledge comes in that way; when his word is fulfilled in Promises or threats, in mercy, or judgement, then men come to know God. Hee is known by executing of judge­ment, Psal. 9.16. and known by his mercies, Psal. 19.20, 21, 22. Its one thing to hear of Physick, another to feel the workings of it in ones bowels. One thing to hear of Wine, another to finde the vertue of it in the sto­mach. So its one thing to hear of God and his mercies, ano­ther [Page 135] to taste of the loving kindnesse of God in his mercies, Psalm 34.8. taste and see that the Lord is good. Gods good­nesse had bred experimental knowledge in David, and hee could sensibly speak of it, and provoke others to partake of what hee had.

These words wee had in the 16. chap. vers. 61. the word remember notes remembring with affection, so as to do some­thing thereupon.

The Septuagint reads the former words with a part of these, thus, There shal ye remember your waies, wherein yee have defiled your selves, and leave out these words, all your doings; but they are in the Hebr [...]w, and import their Idolatries, and other abominations. They corrupted Gods worship, fell to Babylonish practises, and greatly defiled themselves.

In the sixth Chapter, vers. 9. were these words opened, where they are thus, They sh [...]l loath themselves for the evils which they have committed in all their abominations. The Sep­tuagint is, [...],Aquil. [...] Displicebitis vob [...]s. Theod. [...] insensi critis. Sym. [...]. They shal smite their faces. Others you shal be displeased and wroth with your selves. Symmachus hath it thus, you shal be little in your own eyes, for all the wickedn [...]sses ye have done; The meaning of the verse is, that they should seriously consider their waies, bee ashamed of them, tru [...]ly repent of them; yea, so repent, as to judge themselves worthy to bee cut off from being Gods People, and to be made a curse.

Obs. 1 [...]ense of Mercies rather than of Judgements, makes sin bitter, and le [...]ds unto Repentance. Their Captivity and sad things they suffered therein, [...] & ex­cindere & exe­crari significat. saith Maldona. did not imbitter their sinne unto them, and break their hearts, but Gods kindnesse in bringing them out of Babylon, into the Land of Israel, that [Page 136] prevailed with them, when they had received marvellous kindnesse from God, then they were marvellously affected, greatly ashamed of their waies, and loathed themselves. Mercies in Sion produced that which judgements in babylon did not.Quem vexatio non dat, dat beneficentia intellectum. Pradus. Great mercies bestowed upon great sinners, do preach the Doctrine of repentance most effectually, convin­cing them strongly of their unworthy and vile carriages to­wards the Lord

1 Sam. 24. Davids kindnesse brake the heart of Saul, and made him to weep and say, Thou art more righteous then I, for thou hast rewarded mee good, whereas I have rewarded thee evill. If humane favour hath such influence into a sinfull heart, what hath Divine? Moses by his stroaks fetched wa­ter out of a Rock, David by his kindnesse. God somtimes by his judgements humbles men, and brings them to repen­tance, but mostly by his mercies. The sweet influences of the Gospel have pierced deeper into sinners hearts, than the terrours of the Law.

Obs. 2 When the Lord gathers up his People out of the world, and brings them into near relation to himself, into Canaan, and Church order, hee looks they should review their former waies, and bee much affected with them, and throughly repent for them. There shall ye remember your waies, and all your doings, wherein, &c. When brought into Canaan, they were not on­ly to eat the milk and honey, to behold the glory thereof, but they were to remember daies of old, their sinnes in Baby­lon, compliances with Babylonians; how they had polluted themselves, and provoked the Lord, and thereupon to mourn kindly for their unkindnesses to him, who had shew­ed such marvellous loving kindnesse unto them. When God brings men out of the World; now into Sion, gives them the Milk and Honey of the Gospel, shews them the glory thereof, then they look back, wonder at their wickedness, and loath themselves for it, saying, who is like unto us in sinne and wickedness, and who is like unto our God in grace and good­nesse, in pardon and forgivenesse? Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in; unto the true Canaan the Church of Christ, they will remember their iniquities, their bitter and bloudy do­ings [Page 137] against Christ, mourn and loath themselves for the same, Zach. 12.10. Rev. 1.7.

Obs. 3 Where repentance springs from sense of Love and kindnesse, as it is real and deep, so its secret and universal, they should, being brought into Canaan, not onely remember their sinnes, but they should loath themselves, bee displeased so with themselves, that they should smite and abhorre themselves, and that in their own sight, and for all the evils they had committed, when no eye saw them, they would spread all their sinnes before them, and in the sight and sense of them, be vile in their own eyes.

These words wee had in the 42. v. wherein they were o­pened and expounded of an experimental knowledge.

Of these words, see vers. 9.14.22. The Vulgar is, Cum be­nefecero, When I shall have done good to you. The Hebrew is, When I have done to you, or With you for my Name sake, That is, when I have dealt graciously and mercifully with you out of my free grace, and for the honour of my name.

Of wicked abominations was spoken chap. 8.9. of wicked counsel, chap. 11.2. of Wicked way and waies, chap. 13.22.18.23. Those are wicked waies which lead from God, from truth, from just, honest, and good things. In such they had walk­ed long, but God would not deal with them according to the wickednesse of their waies.Significat ali­quid ad imum usque, & fun­ditus perdere corrumpere depravare quo­cunque id fiat modo sine medio.

The word for Corrupt is from [...] which signifies to Corrupt even to the bottome, throughly, and such were they, they were not a Little corrupt, but totally corrupted, in their judgements, wills, affections, words and actions, they were [Page 138] like a corrupt spring, that sends forth nothing but corrupt wa­ters, Ezek. 16.47. Thou wast corrupted more than they in all thy waies.

Obs. 1 The Lord is gratious and merciful unto the Sonnes of men, deserving ill at his hands, hee deals with them upon the account of his grace, not their deserts; What did their wicked waies and corrupt doings deserve at his hands? but that hee should have poured out his fury, and accomplish his anger upon them, as it is ch. 7.8. but hee wrought with them for his Name sake, that is, out of his free grace and favour he spared them, hee pardoned them, hee delivered them out of Babylon, and brought them into Canaan. When God seeth nothing in the Creature to put him on to shew mercy, hee findes enough in his own Name, to provoke him there­unto; you have it four times in this chapter, thrice before, and here, that hee wrought for his Name sake, whatever mer­cy this people had, it was from Divine favour, not their de­sert.

If it was free Grace brought the Jews out of Babylon into Canaan, what is it but freenesse, fulnesse, and riches of grace to bring men out of the world into the heavenly Canaan? Predestination, Calling, Justification, and Glorification, are acts of meer grace, and favour, Eph. 1.5. 2 Tim. 1.9. Rom. 3.24. ch. 8.30. 1 Pet. 5.10. All the Sonnes of men injoy here, or expect hereafter, is from the bounty, favour, and mercy of God, Psalm 103.8, 9, 10, 11, 12. Luke 12.32. to attribute ought to our own wills or indeavours, is to derogate from God, and darken the glory of his name, and free grace.

Obs. 2 God doth therefore deal gratiously with sinners, that they may know him experimentally; Yee shal know that I am the Lord, when I have wrought with you for my Name sake, &c. God works, and so works, that hee makes the hearts of men affected with his works▪ and to say, Psal. 86.8. Among the Gods there is none like unto thee, O Lord, neither are there any works like unto thy works, none so full of Glory, so full of grace and mercy, none so influential and operative upon the heart. Its Gods scope and aim in doing good so freely, and fully as hee doth, to make himself known to the hearts [Page 139] of his People, that so they may bee knit to him, provoke them to admire him, and live more fully to him.

These verses are the fifth general part of the chapter, viz. a parabolical Declaration of the destruction of Judea and Je­rusalem.

Some refer these words to the next Chapter, and make the beginning of that at the 45. v. of this.

The 45. v. sets before us the Divine Authority of this Prophesy against the Jews, that were yet in Canaan, the Prophet received it from the Lord, it came from God to him, before it went out from him to men.

In this 45. v. wee have,

• 1 The Compellation, Son of man, of which heretofore.
• 2 A Command, to declare and utter the word hee had re­ceived, set thy face, &c.

Of this Expression in Chapter 4. 3, 7. ch. 6.2. ch. 13.17.Hac phrasi ostendit strenue precidandum ess [...], ita ut nul­lis minis fran­gatur, nec so impediri sinat. Lavater. dispose thy self to, and bee undaunted in what thou art to Prophesy, and them thou art to Prophesy against: speak then like a man of God, and sent from God, not regarding the frowns or threats of any.

Babylon was North from Jerusalem, Jerem. 1.14. and our Prophet being there, and having declared the mind of God against those Elders came subtlely to inquire of him, hee is here commanded to set his face Towards the South, that was towards Jerusalem and Judea.

The word for South, Aecolampad. renders Thei­nan. Junius dextram. Others Au­strum, meridi­em. The He­brew is, [...] from [...] the right hand, and Ie­rusalem lay on the right hand, when in Me­sopotamia they stood with their F [...]ces towards the East. Natuph est guttatim effun­dere vel emit­tere, 2 Sam. 2 [...].10. Praeceptum auriculis hee instill are me­mento. Hor. l. 1. Ep. 8. G [...]ta cavat lapidem non vi sed saepe ca­dendo.In the Hebrew is not thy word, but onely thus, drop towards the South. The word [...] properly signifies the dropping of the Clouds or rain, which falls by drops, and metaphorically, is put for prophesying and preaching, and Ʋatablus saith, the Chaldy paraphrase hath it, vaticinare, Prophesy; and so it is ex­pressed in the next words of this verse, Prophesy against the forrest of the South, which are exegetical of what was before, Preaching or Prophesying is likened to rain or the droppings thereof.

1 In respect of the flowing and succession of one drop after another, Judges 5.4. The Heavens dropped, the clouds also dropped water; So in Prophesying, there is one word, one truth after another, he that Prophesyeth, effundit verba.

2 In respect of the influence thereof, the drops soak into the earth; so words have influence into mens eares and hearts, Deut. 32.2. My Doctrin shal drop as the Rain, my speech shall distil as the dew, as the smal rain upon the tender hearb, and as the showres upon the grass: as the rains and dews insinuate themselves into the grass and ground, so do words into the heads and hearts of men, Psal. 119.130. the entrance of thy word giveth light.

3 In respect of the trouble and hurt, that oft rains and droppings produce, Prov. 27.15. A continuall dropping in a very rainy day, and a contentious woman are alike, alike grie­vous, troublesome, wasting, and wearying; so Prophesying of judgements and destruction, is grievous and troubles much, its like great rains and drops, 2 Chron. 34.25. my wrath shall be poured out upon this place: the Original is, shall drop upon this [Page 141] place, there should bee a storm; and such great drops of Gods wrath as should consume it.

The word here for South is, Dorom, quasi habitatio alta, because the Sunne goeth high there, and after in the verse you have Negef for the South, the word signifies a drie place, and me­tonymically its put for the South, because of the great heat of the Sun there, Judges 1.15. saith Achsah to Caleb her father, Thou hast given me Azatz hannegef, a South Land, that is, a Land of drought, give me springs of water.

That is, against Jerusalem, and those that dwelt in Judea. The Hebrew for Forrest is, [...] sylva a wood, and Judea or Jerusalem is compared to a Forrest or wood.

1 For the number of those in it; in a wood are a multitude of trees, Jer. 46.23. They shall cut down her forrest, saith the Lord, though it cannot be searched because they are more then the Grashoppers, and are innumerable; its spoken of the Peo­ple of Egypt; so they of [...]udea were many.

2 In a wood and forrest, is no order, the trees stand confu­sedly; so now there was no order amongst them, all run into confusion, Micah 7.6. The Son dishonoureth the Father, the Daughter riseth up against her mother, the Daughter in Law, against the Mother in Law, a mans enemies are they of his owne house.

3 In a Forrest, Trees are fruitlesse, or if fruitful, its wilde fruit those trees bear, they are for the Axe and fire, Ezek. 15.6. such were the men in Judea, trees that bare no fruit, or evil fruit, Isa. 9.17. Every one is an Hypocrite, and an evil doer, aad every mouth speaketh folly, see Mic. 7.3, 4.

4 Forrests and Woods are D [...]uns of Wilde Beasts, Psalm 104.20. Jer. 5.6. and Jerusalem was full of Wilde beasts, Zeph. 3.3, 4. Ezek. 22.25, 27. Mic. 3.10 Ezek. 7.23. The Land is full of bloudy crimes, the City is full of violence, Jer. 7.9, 10, [Page 142] 11. There was Robbing, Murdering, and all Abomina­tions.

Obs. 1 When God calls men to Prophesy or Preach, they are to prepare for it, and undauntedly to proceed therein; Sonne of man, set thy face towards the South, and drop thy word, &c. Hee must fit himself for that work, and what ever he met with in the work, hee must not bee discouraged, but go on as one sent out, and commissioned by the Lord, thus did Peter and John, Act. 4.19, 20.

Obs. 2 Gods word shall not be in vain, which is given out a­gainst hard-hearted sinners. Drop thy word towards the South, and Prophesy against the Forrest. They would not admit the Dews of the word for their good, they must feel the droppings of it, for their ruine: Men cannot keep the rain from falling upon the earth and rocks; Neither can they keep off the threats of God from falling upon them and theirs; and when they fall they will bee terrible unto them, Isa. 55.10, 11. as the rain hath its end, when it falls, so hath the word hee sends forth and causeth to bee dropped; if hee drop a word of wrath, that drop will eat into the most stony heart, and consume it at last, Zach. 1.6. Gods words took hold of their fathers, the Prophets dropped out such terrible drops of judgement, as consumed them: Let Judea bee as a Forrest full of trees, and mighty ones too, if God once drop his word against it, down must these rees, Hos. 6.5. God hewed them by his Prophets, and slew them by the judge­ments of his mouth.

Obs. 3 Gods Threats and Judgements are irrespective, and impartial. Prophesy against the Forrest: The whole Forrest and highest trees in it, as well as the Shrubs, and bushes. Wicked Citties and Countries are no other in Gods account, than a Forrest of wilde and fruitlesse trees, which hee laies his Axe unto, to cut down for the fire.

After a Command of the Prophet to speak, and the forrest to hear, you have the Parabolical declaration it self, of the [Page 143] destruction of Jerusalem; where you may take notice,

• 1 Of the judgement, which is fire.
• 2 The Author of it, I will kindle a fire.
• 3 The Place where, in thee.
• 4 The effect of this fire, it should devour every tree, both green and dry.
• 5 The kinde or manner of this fire, inextinguishable, the fla­ming flame shall not be quenched.

By fire is meant that warlike invasion by the Babylonians, who by sword, and what accompanied it, laid all wast.

Jerome makes these to bee Saints and Sinners; So some o­thers expound the green tree of the Righteous, and dry Tree, of the Wicked, but Ezek. 9.4. the righteous mourned for all the abominations were in Jerusalem, and were marked that they might not be destroyed. Its better therefore to understand by green Tree, the rich and wealthy, the young and lusty, the high and mighty; and by the Dry Tree, the Old, Poor, and such as were underlings and inconsiderable; Or by them you may un­derstand all sorts of People; as by green trees, and dry trees, all sorts of trees, in a forrest or wood are meant.

The Hebrew is, The flame of flame, the duplication of the word, notes the intention of it, a vehement flame, such as should continue, and by no art, power, or policy be extinct, the affliction should be wonderful, sore, and lasting. The war begat famine, famine the plague, plague death, here was a flame of a flame. They strove by the Egyptians to quench that fire, but could not.

Not all destroyed, or be ashamed onely, but all through fear, famine, and diseases, should appear as dry withered and burnt up, from one end of the land to the other.

Obs. 1 The Lord sends fierce judgements upon his own People for their wickednesse, which do consume all sorts of them. I will kindle a fire in thee; In thee Jerusalem, in thee Judea, who gloriest in thy Princes, in thy Nobles, in thy Souldiers, in thy Priviledges, and Church-ship, which shall devour every green tree, and every dry tree; As a fire devoures all before it, so do Gods judgements: Let houses be strong or weak, great or small, trees be green or dry, fire conquers them, and brings them to ashes; So doth Gods judgements ruine People, bee they high or low, weak or strong, rulers or subjects, and dries up the Spirits of those that are living, Lament. 4.8. Their visage is blacker than a Coal, they are not known in the streets, their skin cleaveth to their bones, it is wi­thered, it is become like a stick.

See Isa. 24.4.5, 6.

Obs. 2 Gods judgements once begunne, can not be staid by the skil or power of the creature: The flaming fire shall not bee quenched, they used all their Policy and Power to divert the Babylonians from comming, to remove them being come, but nothing prevailed. Gods fires are not extinguishable by the Arts, Counsels, or strengths of men. As we cannot avoid his judgements threatned, so wee cannot remove them in­flicted; if hee send a spirit of division among brethren, who can cast out that spirit; if he Commission the Sword to walk abroad, who can command it into the Scabberd againe? And to keep home? If hee cause a burning heat in the Body, who can quench that heat but him­self?

By a Synecdoche of the genus or the species, flesh is put for men, and by all flesh, hee intends the people in the Regions round about, and Chaldeans themselves.

That is, shall acknowledge, that this war, this destru­ctive judgement is not humane, but divine; When strange and dreadful things are done, men inquire into the causes. If Mountains bee set on fire, fire and brimstone come down from heaven, they will see and say this is the hand of the Lord.

God would continue the burning of this fire, till it had con­sumed what hee had appointed to consumption. Not their Prayers, Tears, or bloud, should extinguish it; hee that kind­led it, onely could quench it, only he that calleth for, and cau­seth war, can cease wars.

Obs. Its one main end of Gods severe judgements upon Cities, Nations, and People, to make them know and acknowledge that hee is the causer and continuer of them, yea, that they are un­removeable without his hand.

Here is the last part of the chapter, viz. a doleful conclusi­on of the Prophet, wherein hee complains of the course and reproachful usage hee had amongst the People, they mockt, and scoffed at him and his Parables, they told him they were dreams and phansies of his own; what did hee tell them of the [Page 146] South, and Forrest of the South field, of fire, and flaming flame, of green and dry trees, these were dark things, visions, and divinations of his own head, and as for them, they would not heed what hee said; his words savoured more of man than of God, setting forth his wit more than any thing else.

Jun. and Trem. have it, Nonne est artifex parabolorum iste? Is not he an Artist in Parabolizing? Piscat. Annon excogita­tor parabolorum est? is he not a deviser of Parables? hee vexes us with such things, gives us words we understand not.

Obs. 1 The Prophets and messengers of God are subject to scorn and reproach, even from those they are sent unto, Jer. 18.18. 2 Chron. 36.16. Isa. 8.18.

Obs. 2 When the messengers of God are burdened with the revilings, scoffes and reproaches of men, their refuge is to go unto God, and ease themselves in his bosome, as the Prophet here doth.

Obs. 3 When Prophesies and Preachings are not pleasing to the people, they are not willing to understand what is delivered. They say, doth he not speak parables? they knew what fire, forrest flame, green, and dry trees meant, but because it was a sad prophesy, and struck at their interests, they would not under­stand, they put off all as mystical and aenigmatical.

AN Exposition continued UPON THE PROPHESY OF EZEKIEL.
CHAP. XXI.

IN this Chapter is a double Prophesy.

One against the land of Israel, and what was therein, from the 1. v. to the 28.

2 Another against the Ammonites, from the 28. to the end.

The Hebrew for Came unto me, is, was unto me, that is, was put into mee by divine inspiration; hee spake not of him­self, but from God.

Of these words see the former Chapter, vers. 46. where they were spoken of.

The Temple which is put plurally, because of the severall Partitions of it, the Sanctum, and Sanctum Sanctorum, with the buildings contigual to it, which the Jews esteemed holy.

Here hee shews what in the end of the former Chapter, he meant by the South, Forrest of the South, and South-field, viz. The land of Israel, Judea, and the Temple,

Obs. Holinesse of Places will not priviledge unholy People. Sanctuaries are no protections against Divine justice. Canaan was the holy Land, Jerusalem the holy City, and the Temple, more Holy than both; yet Son of Man set thy face towards Jerusalem, and drop thy word toward the holy places, and prophesy against the Land of Israel, and say, thus saith the Lord, Behold, I am against thee, &c. I will bring the Babylonish Army upon thee; which shall utterly destroy thee.

Here was sad tidings to hear, that God was against Jeru­salem, see chap. 5.8.

By Sword is meant War, and the grievous evils accompa­ny it, Lev. 26.33.

The Septuagint reads the words otherwise, [...], I will destroy out of thee, the unjust and lawless; The Chaldy hath it, I will cause thy just ones to go out of thee, that I may destroy the wicked; but the Hebrew is, The righteous and the wicked: How this can bee understood of a man truely righteous, I finde not, for Psalm 5.12. The Lord blesseth the righteous, and compasseth him with favour as with a shield, if hee cut him off, how doth hee compass him with favour, and favour as a shield; how doth hee protect him? Gen. 18.23, 25. Wilt thou destroy the righteous with the wicked? far bee it from thee, shall not the Judge of the earth do right? said Abraham to God. Hee thought it an unjust and grievous evil that God should cut off the righteous and wicked together; and the truely righteous were mark­ed, Ezek. 9.4. that they might not bee slain.Junius. Piseat. polan. Divers Ex­positors herefore, make the righteous here to bee such as were reputed so, seemed to bee so, but were not in truth so. Pradus saith, Vatem justos appell [...]sse per catachresin, eos qui tales videbantur, cum revera sontes essent, & supplicium mere­rentur, and so righteous is taken, Mat. 9.13.Mat 8.12 Luk. 2.48. I am not come to call the righteous, &c. The holy Scripture speaks often according to the opinions and apprehensions are had of men, or what they have of themselves, Luke 18.9. the Pharisees thought themselves righteous, and were reputed so, but fell short of true righteousness. These were lesse wicked than o­thers, and so appeared righteous.

This verse is the same for substance, with vers. 47. of the Precedent Chapter; fire there is the same, with sword here, green tree, and dry tree, the same with righteous and wick­ed, the burning up of all faces from the North to the South, [Page 150] the same with the words, going out against all flesh.

All flesh was to bee cut off in Judea, that all flesh in other lands might know the severe judgements of God.

Obs. 1 That wars are the Lords; They come not without his Commission, he sends them, orders them, and ends them at his pleasure. I will draw forth my Sword out of his sheath, My Sword. vers. 4. shall go forth against all flesh, from the South to the North, and vers. 5 it shall not return any more, i. e. Till it had accomplished the Lords will; Nebuchadnezzar and his Army was the sword, Babylon the sheath, God brought them out of their own Countrey, into the land of Israel, which hee laid waste-from one end to the other, and then having finished the work of the Lord, hee returned.

Obs. 2 Outside righteousness doth not secure men from the judgements of God. I will cut off from thee, the righteous and the wicked: Such righteousnesse findes not favour with God. Its no better in his account than wickednesse. Labour for true righteousnesse; What if Josiah fell in warre, and other righteous ones have been cut off in publike calamities, yet know, Mors illis non poena, sed gloria est.

Obs. 3 From the 4. vers. The Lord is severe in his judge­ments at last; He bare long with the Jews, but now hee would unsheath his sword, and cut off the righteous and the wicked from the Land, yea, all flesh, from the South to the North.

None should escape his stroak, hee would finde them out where ever hid.

Obs. 4 From the 5. vers. That Gods end in bringing judge­ments upon a Nation, is to make known his Power, Justice, and severity against sinners, and their sinful waies: that all flesh may know, that I the Lord have drawn forth my sword out of his sheath. There is a knowledge of God by his works, as well as by his word, and by his judgements, as well as by his mercies; When Nebuchadnezzar and his Army, the great Sword of God, should come and cut them down, all men should see and say, God is, &c.

Here is a Command laid upon the Prophet, which is to sigh. The manner of it is threefold.

• 1 With breaking of loynes.
• 2 With Bitterness.
• 3 Before their eies.

Sigh as if thy loyns were broken; Sigh greatly. Its suita­ble to that in Isa. 21.3. My Loynes are filled with pain, pangs have taken hold upon me as the pangs of a woman that travaileth: a Woman in travail thinks her back broken, her loyns loosed, and sighs grievously; yea, bitterly, as if her self, childe, or both, were loosing their lives; So should the Prophet sigh here, really not fainedly, deeply not superficially, bitterly, not to ease himself.

How could this bee, when as Ezekiel was in Babylon, and they at Jerusalem? Its probable there were some of Jeru­salem, came to see and hear how things would go with them there, seeing they had lately revolted from Nebuchadnezzar, or if it were before the revolt▪ some might be there to bring the tribute they paid to the Babylonish King yearly.

In the 7. vers. is the cause of this great sighing, laid down, which is double.

• 1 Tydings, that is, of the Babylonish Army com­ming.
• [Page 152]2 The effects thereof, which are four.
  • 1 Melting of hearts.
  • 2 Feeblenesse of hands.
  • 3 Faintnesse of spirits.
  • 4 Weaknesse of knees.

Such fear should possesse them upon the Tydings of the Ba­bylonish Armies approaching, as should make their rocky hearts melt, as Snow before the Sunne, or fat of Lambs be­fore the fire, and the hands, spirits, and knees, of their stou­test men to bee feeble, faint, and weak; so that they should be inept unto all services, especially military ones.

Obs. 1 The Goodnesse of the Lord towards a stubborn, will­full, perishing People, in that hee will have the Prophet to see, what propheticall signs will do, when Prophetical threats did nothing: Sigh son of man, with the breaking of thy Loynes, and with bitterness, &c. These were Prophetical sighs; repre­senting unto them the great evils were comming upon them; that so they might consider: sigh in like manner for their sinnes, and prevent their destruction, or else certainly ex­pect the same.

God laid an heavy burden upon the Prophet, to sigh so.

Obs. 2 Ill-tydings sinks the hearts and spirits of Hypocrites and wicked ones; When they hear of warres and great Forces comming against them, not onely doth their mirth cease, but their hearts, hands, spirits, knees, fail them. When Ne­buchadnezzar came, their hands were upon their loyns, they knew not what to do, whither to go, where to hide them­selves, Hath it not been so in Ireland?

But Psal. 112.7. its said of a godly man, Hee shall not be a­fraid of evil tydings, his heart is fixed, trusting in the Lord.

The Lord had said before, hee would unsheath his sword, and now orders the Prophet to cry out, a sword, a sword, and shews the approaching of it, for it was sharpened and fourbished, he drew it out for service, to slay both people and Princes.

By sword, you may understand all those judgements came with Nebuchadnezzar and his Army, or more specially, those warlike instruments, they prepared and brought with them. The word is doubled, propter vehementiam et certitu­dinem.

If it were blunt before, now it was whetted; if it was rusty,Splendor ensis politi terret Hostes. now its scoured. Now Nebuchadnezzar was ready with all his military preparations, sharpe and shining, full of terrour, and fit for execution.

Hebrew is, Ad jugulandum jugulationem, to kill a killing, that is, to make a great slaughter, it was both fourbished, and sharpened, that it might terrify with its glistering, and cut more sorely with its sharpenesse.

Obs. When God is bringing judgements upon a people, hee will fit instruments for accomplishing of the same, and that to purpose: Hee will make that which is blunt, sharpe; that is rusty, glittering; and those are spiritlesse, full of spirit; he can make one to chase ten, ten one hundred, and one hundred a [Page 154] thousand, his works shall never fail for want of instruments.

The Hebrew is, [...] vel gaudebimus, shall wee re­joyce? Vatablus saith, Quomodo gaudebimus, and so Lavater. Piscator, An gaudebimus, shall wee rejoyce? no, in no case. So Pradus, O vel quomodo gauderemus.

Obs. 1 Times of warre and judgements, are no times for mirth: The Sword is unsheathed, its whetted, its fourbished, its approaching, should wee then make mirth? that's as unsea­sonable as Snow in summer, and thunder in winter; that is a time for Fasting and Prayer, for Sackcloath and ashes, for judging our selves, and rending our hearts; that's a time to mourn, and not to bee merry, Isa. 22.12, 13, 14. In that day did the Lord God of Hosts call to weeping, and to mourning, and to baldnesse, and to girding with sack-cloath, and behold, joy and gladness, slaying Oxen, and killing Sheep, eating flesh, and drinking wine, &c. And it was revealed in mine eares by the Lord of Hosts, surely this iniquity shall not be purg­ed from you till ye dye. It provokes God exceedingly, that man calls for mirth, when he calls for mourning.

Obs. 2 The Godly and Faithful, both Ministers and People, are affected with judgements comming upon Church or State, should we then make mirth? Isa. 22.45. Look away from mee, I will weep bitterly, labour not to comfort mee, because of the spoi­ling of the daughter of my People; for it is a day of trouble and treading down, and of perplexity; So Jer. 9.1. Oh that my head were waters, and mine eyes a fountain of tears, &c. So Christ wept over Jerusalem, Luke 19.41, 43, 44. for the evils hee saw comming.

These words are difficult. The Hebrew stands thus, The rod of my Son contemning every tree.

The word Rod, shebot, some render Tribe, and so make the sense to bee the Tribe of Judah, the Son of God, which Nebuchadnezzar the sword of God, despised as every tree, but thus Tribe, Son, and every tree, do fall in to be the same.

Others make the sense thus, This sword, the rod of my Son, viz. my people, I have appointed to punish them withall, and however they have been able to indure other rods, yet this is stronger than they, and shall not bee broken or frustrated of its end, when I shall use it; this sense is not to bee despised.

As if by Son, Nebuchadnezzar be meant, who being armed with power, contemned every tree, the green tree, and the dry tree, the high and the low tree, all the men of the land of Israel? if Cyrus who delivered Gods people, bee stiled but his servant, it were much that Nebuchadnezzar who destroyed them, should be called his Son.

Others, Jun. and Pol. interpret the words of Christ, who is meant by Sonne; and rod, to bee the sword in Christs hand; hee was resolved now to cut down every tree by his judge­ment, and to break this nation in peices by the iron rod and sword, hee had in his hand. The father speaks concerning his son to the Prophet, and the 11. v. strengthens this interpreta­tion: Hee hath given it to be fourbished. Who is that hee, but the Son? and who gave it into the hand of the slayer, but he? and that was Nebuchadnezzar.

Obs. 1 Christ hath Rods and judgements in his hand, the rod of my Son. Christ is not all mercie, though full of mer­cy; the father hath committed all judgement unto him, Rev. 6.16. the Lambe hath wrath in him, as well as meek­nesse, Christ is a Lyon to tear in peices; as well as a Samari­tan, &c. Psal. 2.12.

Obs. 2 When sinners profit not, but are worse under lesser judgements, this provokes Christ to bring forth more heavy judgements: The Rod of my Son, contemning every tree; Though they stood it out against other rods, they should not bee able to do so against this; when the Axe comes to the root of Trees, they must down; a knife they may despise, but an Ax despises them.

Obs. 3 Some judgements are so grievous, as they sweep away all; This rod despised every tree, the strongest Oakes, the tallest Cedars, the King, Princes, Nobles, Counsellers, Souldiers, Artificers, &c.

Obs. 4 From the 11. v. Enemies cannot hurt unlesse they [Page 154] [...] [Page 155] [...] [Page 156] have power and furniture given them: The Sword was fitted for and given into the hand of the slayer, Nebuchadnezzar could not have stird, destroyed a man in the Land of Israel, unless Christ had impoured him. Pilate had no power, but what was given him. No man or Nation hath power against ano­ther, unlesse they bee armed from God or Christ. Had the Jews kept in with them, none should ever have harm'd them.

The word for Cry is [...] which signifies to cry out, prop­ter angustiam & compressionem animi, Jer. 30.15. why cryest thou for the affliction? afflictions straitned and pressed the spirit of Jacob, so that be cryed out; you have the word in Ezek. 9.8. ch. 11.13. where it notes, crying from sorrow and pressure of minde.

Beasts do howle when pinched with hunger, or suffer some great misery. The Hebrew word [...] saith Abenaci­us, hath affinity with [...] and [...], words, which signi­fy night,Quando aliquis est in summa augustia ut fere ad nihilum redigatur & non habet preter noctem & te­nebras molesti­atum tu [...]e inci­pit ululare & plorare. and reduction in a manner to nothing; and when men are incompassed with great calamities, and ready to perish, then they howl, Isa. 65 14. they shall cry for sorrow of heart, and howle for vexation of spirit: the Hebrew is, for breaking of spirit; when their spirits should bee broken, and they ready to sink, and be ruined, then they should howle.

The Hebr. is, Hajetha, it hath been upon my People, its usu­al with the Hebrew, to put a praeter-tense, for the future, to signify the certainty of the thing, and so its here. The French is, il est fait pour mon peuple, The Sword is made for my people, to eat their flesh and drink their bloud.

In the 11. Chapter 1. you have Princes of the People. The [Page 157] word there is Sar, whence our English word Sir, which is as much; as Prince or Lord, here its Princes of Israel, & the word is, [...] Nesiee from Nasa to prefer, lift up, set on high.

Montanus hath it, in cunctis praelatis Israel, upon all the preferred ones of Israel. The Vulgar, In cunctis ducibus Israel, upon all the Dukes of Israel. Others, upon all the Princes.

The word for Terrors is, [...] which is variously ren­dered; The Septuagint is, [...], and referres it to all the Princes of Israel, dwelling or sojourning there.

Theodoret [...], Those that dwell nigh me.

The Vulgar is, qui fugerant, the sword shall bee upon all the Princes and Potentate [...] that should fly.

Montan. hath it, timores ob gladium, fears by reason of the sword.

The French, Crainte de glaive, fear of the sword shall bee upon my people.

Castal. Terrores a gladio imminent populo meo, Terrors from the sword hang over the heads of my people.

Vatablus, Pavores ingruent ab hoc gladio in Populum meum.

Aecolampad. Formidines ad gladium erunt populo meo.

So Piscat. Formidines propter gladium.

Lavater, Terrores gladii erunt Populo meo.

Junius and Polanus read the word thus, Detrusi in gladi­um sunt, saith one, erunt, saith the other, cum populo meo, and in the margent of your Bibles it is, So they are thrust down to the sword with my People; that is, the Princes shall fare no better than the People, but together with them shall bee cut off.

The reading wee have, I like best, and most Expositors a­gree in it, and so the word is rendred, Lam. 2.22. Jer. 6.25. The sword of the enemy, and fear is on every side.

In the 6 Chapter 11. v. the Lord commanded the Prophet to smite with his hand, stampe with his foot, and here to smite upon his thigh; which were gestures, to expresse grief and sorrow,Traxit ex inti­mo ventre sus­pirium, denti­bus frendit, icit femur. Plau­tus in Trucu­lento. in great and sad calamities, Tundebant faemora palmis, they smote upon their thighs with their hands.

Obs. 1 The Calamities of wars are matter of great mourn­ing and sad gestures; cry, howle, smite upon thy thigh, Jer. 4.6, 7, 8. God would bring evil from the North upon them, Nebuchadnezzar the Lyon was comming, for this gird you with sackcloath, lament, and howle.

Obs. 2 The sword makes no distinction of Persons, it shall be upon my People, and upon all the Princes of Israel. They should finde no more favor than others, not any, not the greatest of them, should be exempted from the evils of the sword, Jer. 52.10. the King of Babylon slew the Sons of Zedekiah before his eyes, he slew also all the Princes of Judah in Riblah. Then he put out the eies of Zedekiah.

Obs. 3 Times of war are times of fears, terrors, by reason of the sword shall be upon my People. The sword drawn is a ter­rible thing, Josh. 2.9. ch. 10.12. Jer. 15.8. chapter 46.3, 4, 5. chapter 49.24, 29. The sword is Magor-missobib, fear round about, it makes families, towns, Cities, Nations, to fear and tremble; when the sword is without, there is terror within, and such terrour oft times as is destructive, Deut. 32.25. mens hearts meditate such terrors, as bereave them of their wits, senses, lives.

The word for Tryal is, [...] Bochan, from Bachan to Prove, examine, Try. By the Septuagint here its rendred, [...], because it is justified. Aquila, [...], quia scrutatus est, because it hath searched out and examined them.

Vulgar, Quia probatus est, its a sword proved, and will do the work. Pagnine, qui ad probationem eductus est, it is brought forth to tryal. Tygurin, Quoniam explorator est, because [Page 159] it is a Tryer. Others have it Tryal, the sword and Terrors accompanying it, should bee a Tryal to them, and such a Try­al as they never had, they had had the sword at their gates before, but had profitted little by it. Now they should finde and feel the sword more glistering, sharpe, and destruct­ive than ever.

Interpreters are perplexed about these words, as they are in the Original, and what to make of them as translated, I know not. Those words, The Sword, and more, are not in the Text, and puzzle the sense. The Hebrew is thus, And what if also the Rod despising, hath not been, that is, what if the Rod heretofore or hitherto hath not been a despising rod, but rather despised; as Zedekiah and his Nobles despised the Oath and Covenant made with Nebuchadnezzar, chap. 17.16. yet now it should bee a despising rod, and so it suits with that in the 10. v. The Rod of my Son, despising every tree: and that in the 12. ver. It shall be upon all the Princes of Isra­el; and with that in Habbakkuk, ch. 1.10.

They shall scoffe at the Kings, and the Princes shall be a scorn unto them, they shall deride every strong hold.

Or thus, There is cause thou shouldest cry, howle, smite upon thy thigh, because the sword shall be a tryal, and what also if it shall not bee a despising Rod? if it bee a trying Rod, there is cause enough to mourn, but it shall bee a despising Rod, and so there is more cause to mourn. If this Rod make them not try their waies, repent, and turn, it shall bee a Rod to des­pise the stoutest of them, and to destroy them.

Obs. 1 That the judgements of God are Tryals, they disco­ver and make known what people are. The fire tries the met­tals, and declares what is good silver, good gold, and what is reprobate, Deut. 8.2. God kept them forty years in the wil­dernesse, to prove them, and know what was in their hearts; the hard things they met with there, discovered some to bee murmurers, some Idolaters, some Fornicators, some backsliders, Isa. 8.21. It shall come to pass, that when [Page 160] they shall be hungry, they shall fret themselves, and curse their King, and their God: when evil was upon them, then their wickednesse appeared, so Jehoram, 2 King. 6.33. belched out his vilenesse in a time of distresse, saying, this evil is of the Lord, what should I wait for the Lord any longer? hee is a cruel God, destroies the people with famine, and puts them upon eating their own Children, therefore Ile wait no lon­ger on him: When great winds are abroad, they tell you what trees are sound or rotten.

Obs. 2 God tryes before he destroyes, Rods of Tryal, come before Rods of destruction. When the sword is drawn, four­bished, and whet, the Lord tries men thereby, whether they will consider their waies, repent and turn unto him, before hee cut and destroy therewith. Tydings and terrors of the sword precede the stroaks of it, Amos 4.6, 9. the Lord sent a famine amongst them, but they returned not unto him, hee tryed them what they would do, hee looked for their re­turn, 2 Chron. 7.13, 14. If I shut up heaven that there bee no rain, or if I command the Locust to devour the Land, or if I send pestilence among my People, if my People which are called by my name, shall humble, &c. God tryes his people by threat­nings, by bringing judgements neer unto them, by inflicting lesser judgements upon them, before hee makes an utter destruction of them, that they may learn righteousness, humble themselves, and so either prevent the judgements, or have them turned into mercies.

Obs. 3 When rods of tryal do us no good, then follows rods of Destruction, when the trying rod hath been despised, then comes the despising rod, the rod that will not regard young or old, high or low, Prince or People: At first God did lightly afflict Ze­bulun and Nepthali, but that being in vain, afterwards hee afflicts them more grievously, Isa. 9.1. When Dimon pro­fited not by her first stroaks, God laid more upon her, Isa. 15.9. when smiting the lintell of the Door, and sha­king the Posts, did not prevail, then did the Lord cut and slay with the Sword, Amos 9.1. If fear work not, hee hath a pit, if that do it not, hee hath a snare, Isa. 24.17, 18, when Paternal chastisements profit not, God hath destroying judgements: hee will deal then with men, not as peccantes li­beros, [Page 161] but hostes manifestos.

The Instruments, causes, and end, of the sad judgements comming upon the Jews, being formerly declared, here the manner and circumstances thereof are laid down.

The Hebrew is, Smite hand to hand, Caph notes the concavi­ty and hollownesse of any thing, and so the hollow and palme of the hand. Whither this smiting of hands imports sorrow or joy is questioned; some make it to signify joy, prefiguring the pleasure of God in executing judgement upon the Jews, but when smiting or clapping of hands is referred to the crea­ture to express joy, other words are used, as Saphack, Job 27.23. Lam. 2.15. Macha, Psal. 98.8. Isa. 55.12. Takang or Takah, Psal. 47.1. Nehem. 3.19. Besides this, the Prophet was in a mourning frame, vers. 10. when the sword is comming should wee then make mirth? and chap. 6.11. smiting with the hand, imported sorrow, and so I conceive it doth here; smite thine hands together, once, twice, thrice, oft, for the evils that are comming.

The word for doubled is, Caphal, which signifies also to repeat, iterate, reply. The sense is, let the sword come the se­cond and third time.

Some read the words thus, iterabitur gladius tertio, The Sword shall come the third time.

Others, iteretur gladius & tertietur, Let it bee iterated and tertiated. Nebuchadnezzar had come twice before in Jehoiakims and Jehoiakins daies, and after came in Zedeki­ahs, carrying him away to Babylon, and this is made the minde of the Lord in these words: but because two of these were past, and the Lord speaks of the time to come, wee may understand them of the sword of Nebuchadnezzar up­on Zedekiah, 2 Chron. 36. of the sword of Johanan against Ishmael, and the Jews, for murdering Gedaliah, Jerem. 41. and the sword of Nebuzaradan when hee laid all waste, car­ried all away, leaving onely a few to bee vine dressers and husbandmen Jer. 52.

The doubling and trebling of the sword, may note the oft comming of it, so Vatablus, non semel, sed iterum atque iterum feriat, Let it come again and again, striking more de [...]dly stroaks.

A Sword that is ready to slay, to slay the great ones, and to make great slaughter of them, when many are slain by the sword, that sword is the sword of the slain, or slaying sword.

It is a sword appointed to slay the great men, in the Hebr. its in the singular number, the sword of the great man slain, or, of great slaying, l'e spees de grand occision, a sword that shall spare none.

The Hebrew is Hachodereth lahem. Cubiculans eis, Chambe­ring or lodging with them, Cheder is a Chamber, any secret close place, it notes the inwards of mans heart, or soul, Prov. 18.8. the Sword should enter into their chambers, in­to their bowels, and souls, the fear of it should possesse them. The Septuagint express it thus, [...], thou shalt cast them into fear, or amazement; The sword shall first en­ter into the secret of your souls, and fill you with terrors, and after enter into your bodies, and take away your lives.

The word for point is [...] which interpreters render, splendor, clamor, terror, slaughter, and these are all like the point [...]f a sword to those are besieged; properly it notes the point or edge of the sword, which God set against all their Gates, their publike gates of the City round about, and the pri [...]re gates of their several houses, every where should the Sword bee— both in City and Countrey, where they had Gates, any rule or power.

In times of great fears and dangers, mens hearts do often faint and fail them, when they have most need of heart, they are without hearts. God sent and set his sword for to dissolve, and melt their hearts, so the word [...] translated to faint, signifies all their spirit, vigor, and courage, should be dissolved, and so they should bee faint, feeble, heartless; the Septuagint is, [...], That their heart might bee hurt or wounded.

In the Hebrew it is, To multiply offences, the Souldiers would offend them, the sword would offend them, their straits would offend them, the slain would offend them, they met with no­thing but offences, at which they stumbling fell also. If wee take the words passively as they stand, the meaning is, that their destructions might be many, that multitudes of them might fall.

This expression seems unsuitable for a sword, and Exposi­tors are put to it to make out the meaning of it. The word is Meuttah from [...] to Cover, cloath, put on, to hasten, and were better rendred, it is put on, or hastened for slaughter, then cloathed or wrapt up for slaughter, its harsh to say cloathed with the hilt, or wrapt up in the belt, Sanct. makes the cloath­ing for slaughter, to bee the fitting of it thereto.

Here by an Apostrophe the Lord speaks to the Sword, and under that to the Army of the Chaldeans, commissioning that and them to go through the Land of Judea, and to ex­ecute his pleasure. The words in the Hebrew runne thus, Ʋnite thy self, right hand thy self, put, or set thy self, left-hand thy self.

That is sword, unite thy self to the Souldiers, Souldiers unite your selves together, go the right hand, or left hand way, which you have most mind unto, which way your spirits in­cline you most to, on [...]ly see to it, that you execute my pleasure upon all you meet. Bee not afraid at what befell Senacherib when he went against Jerusalem, I was against him, but I am with you.

In this verse is Gods approbation of what the Chaldeans sword and Army should do, They should conquer and de­stroy the Jewish Nation, and hee would rejoyce in it. Smi­ting of hands, before expressed grief, and here its an expres­sion of joy, so its used chapter 25.6. It notes not onely Gods approbation of the Babylonians undertakings, but his incou­ragement of them to that work, that so hee might execute his vengeance upon them, and be at rest; as it follows,

Gods fury was stirred against them, and boiled in him, and when this fury should bee poured out upon them by the Chaldeans Army, then should hee bee at ease; and com­forted, as it is Ezek. 5.13. where these words were spok­en to.

Obs. 1 Its no new thing for the Prophets of the Lord to pro­phesy in Sack-cloath: Ezekiel must Prophesy and smite his hands together, in token of mourning and heavinesse, our Prophet was in sack-cloath being a Captive in Babylon, see­ing the sad judgements were comming upon Jerusalem; So Jeremy, Hosea, Joel, Amos, had mournful spirits, and Prophesied in Sack-cloath, they smote their hands together, and dropped out sad things. The times were black in their daies, they are not clear now, is not the sword comming the third time? is it not putting on for slaughter? shall not the Prophets mourn and smite their hands together?

Obs. 2 Where the word prevails not to reform a people, there the judgements of God will come in, one after another, to the de­struction of a People. Prophesy and let the sword be doubled the third time; He [...] had oft Prophesied, but there appeared no Repentance, no r [...]turning to God, therefore let the sword come again and again. Had they repented of their sinnes, God would have repented of the evils intended, Jer. 18.7, 8. but when People go on in their sinnes, God will go on in his judgements even to destruction, See Leviticus 26. [Page 166] 21, 22, 31, 32, 33, Deuteronomy 28.62.

Obs. 3 When God will punish sinners for their wickednesse, there is no hiding place to secure them from the stroak of God, be they great or mean ones; that is, the sword of the great men which entereth into their privy Chambers, what ever holes, recesses, vaults, hiding places, they had, the sword would find them out. God knows where men are when hid, and his hand can reach them as well as his eye see them; when the Syrians fled to A­phek to secure themselves from the Sword of Ahab, a wall fell upon twenty seven thousand, and slew them, 1 King 20.30. In times of danger men think of shifting for themselves, of hiding here and there, but what are Cities, Towers, Cham­bers, secret places? there is no safety in any of them, or any other place, See Amos 9.2, 3. the onely safe hiding place, is in the secret place of the most high, Psalm 91.1. that is, in God himself, Psalm 119.114. Thou art my hiding place and shield, bee wise then, foresee evil comming, and hide your selves in this hiding place, Prov. 22.3. A prudent man foresees evil and hideth himself.

Obs. 4 When the Lord intends the destruction of a people, he will order things accordingly. I have set the point of the sword against all your gates; Hereby all flying was prevent­ed, and if they thought to stand and fight it out with the in­struments hee used, hee made their hearts to faint, he threw stumbling blocks in their waie, hee multiplyed their ruines; When the Lord is against a Nation, hee besiedges them with evils; stops and shuts up all doores of hope, takes away their hearts, makes those things matter of ruine, they made account would bee their refuge, Jer. 4.9. at that day the heart of the King shall perish, and the heart of the Princes, and the Priests shal be astonished, and the Prophets shall won­der, and why? the sword reached unto the soul.

Obs. 5 It is the Lords Commission, incouragement, and Provi­dence, which puts life into military undertakings, and makes them successeful: Go thee one way or other, to the right hand or to the left, God bid Nebuchadnezzar, the Army, and Sword go, had hee not bid them go, been with them in their going, and ordered all their undertakings, they had been vain and fruitlesse: Armies are but instruments, and [Page 167] if they do execution upon enemies, if they conquer and sub­due, it is by the hand and power of God.

Obs. 6 Execution of justice upon sinful persons and Nations, is pleasing and delightful unto God; Hee put on Nebuchad­nezzar to go and destroy the Jewish Nation, and when hee went, hee smote his hands together at it, hee rejoyced; by this means the Lord eased himself of his adversaries, as hee speaks, Esay 1.24. rested from his fury, and comforted him­self; they had pleased themselves in their sinnings, but wearied God thereby. Now God would please himself in punishing them for their sinnes, and weary them, yea, waste them with his judgements.

Obs. 7 That which is matter of mourning unto man, is matter of joy unto God. This rises from the various sense of the phrase, smiting of hands, because the sword was come, there­fore Ezek [...]e [...] was to smite his hands together, and manifest mournin [...] and because it was to come, God would smite his hands together, and manifest Joy.

These words do treat of Nebuchadnezzars consultation a­bout his military undertakings, and the way hee took to accomplish the same, viz. Divination, and the event thereof in respect of the Jews.

In the fourth chapter the Prophet was to pourtray out Je­rusalem upon a tyle, and to lay siedge against it, here he is commanded to foretel the comming of the King of Babylon, not verbally but typically, by way of representation, and hee must draw out upon the same tyle, or some such thing, two wayes; put before thee, or make unto thee, two waies.

Much was said before of the Sword, the drawing, sharpning, fourbishing, and slaughtering of it, and here is a plain disco­very whose Sword it was, the sword of a King, and the King of Babylon.

These Two waies must come out of Babylon, he must first draw a line, and then branch it out into two, as a river runnes a long tract in one Channel, and then divides it self into two.

The Hebrew for Place is, Jad, vejad baree, elige manum saith Mantanus; Locum, saith Lavater; Latus, say others, Chuse you the hand, side, or place, where the King of Babylon, having mustered up his Forces, may deliberate and consult what to do, whither to go, which way to take, let it bee at [Page 169] the head of the way; where the beginning of the two waies was, that was the head of the way.

Draw out one way leading to Rabbath, that so Nebuchad­nezzar may see work for his sword there. Rabbath was the Royal City, and chief City of the Ammonites, 2 Sam. 12.26. who were the posterity of Ben-ammi the incestuous son of Lot, Genesis 19.38.

That the Sword may come not onely to the Ammonites, but also to the Jews which dwelt in Jerusalem, a City well fortified. Rabbath was strengthened by waters, 2 Sam. 12.27. and therefore was called the City of waters: but Jeru­salem was compassed about with hills, Psalm 125.2. had strong Towers and Bulwarks, Psalm 48.12, 13. and was cal­led a strong City, Psalm 31.21.

Here is a praeter tense put for the future, the King of Ba­bylon had not yet stood there, but hee shall stand at the part­ing of the way, El-Em haderech, at the mother of the way, when a way divides into, or begets two ways, the Hebrew calls the first way, the mother of the o­ther, and head of them, as here, the head of the two waies.

He being doubtful what to do, whither to go, the right hand, or left hand way, should make a stand, where the way parted to consult, hee thought it not meet to divide his Army, and to go both waies at once, to set upon two such great Cities, as Jerusalem and Rabbath, each of them would require his whole strength, and therefore hee would try [Page 170] by divination to which of them he should go.

The Hebrew is, [...] liksom kasem, ad divinandum divinationem, to divine a divination. The Septuagint is, [...], to Prophesy a Prophesy. The Vulg. is, Querens divinationem, seeking a Divination. Vatablus, Ʋt divinando inquirat, That by divining hee might inquire. Piscat. Ad consulendum divinationem, To consult a divination. The French, En demandant divination, in demanding a divination, and three kinds of Divinations are specified here, as its con­ceived.

This is the first kinde which Expositors call, [...], seu [...], a divining by weapons, or rods. The He­brew for Arrows is, [...] which signifies an Arrow or Knife, so called from cutting or dividing, for [...] is from [...] to dividiate and cut in peices. Some render it Ar­rows, as the manner of divining by them, was either by wri­ting the names of Jerusalem upon one, and of Rabbath upon another, and then putting them with other Arrows into a quiver. The Arrow first drawn out with either of those names upon it, determined the case. If the Arrow with Je­rusalem upon it was first drawn, then they went thither; if that with Rabbath upon it, then they went to Rabbath. Some affirm they made the Arrows to leap out of the quiver, by Magick Art, and that which leaped on the right hand led them to Jerusalem, that on the left hand to Rabbath. So the Septuagint render the words, [...], ad fa­ciendum ebullire virgam, to make the Rod spring forth. Others make the manner of this divining to bee, by the Kings throw­ing up an Arrow into the Aire, which if it fell on the right hand, they went the right hand way; if on the left hand, the left hand way. Others render the word Knives, and so the sense may runne thus; hee made bright his knives, to cut open the birds or Beasts that were to bee Sacrificed; or take the word for Arrows or Knives, hee made them bright, he scoured and polished them, that in the brightnesse of the Iron or steele▪ they might discerne something to direct.

This is the second kinde of Divination which hee used; Shaal batteraphim, petiit in Teraphim, so is the Hebrew, and so rendred by Montanus, by Aecolamp. interrogavit Tera­phim. Hee asked of, or consulted with Teraphims. This word Teraphim is oft used in the Old Testa­ment, and is divers times Translated Images, whereas in the Hebrew its Teraphim, so you have it, Gen. 31.19, 34, 35. 1 Sam. 15.23. chap. 19.13, 16. Zach. 10.2. 2 King. 23, 24. its fit to inquire therefore what Teraphims were, not instru­ments of Brass to distinguish the minutes or parts of houres, nor Astrological Images made to speak, but as Shindler ob­serves, Erant imagines fastae ad similitudinem corporis humani, ut in illis videant futura; They were Images made like men, to this end, that they might in or by them know things to come. So Kirkar saith of Taraph, that it is, Imago in qua futura videntur, & Teraphim hominum imagines ad suscipien­dam virtutem superiorum; They were images of men, made to receive and communicate intelligence from Heaven about things to come. The Teraphim Michal laid in the room of David, was like unto a man, 1 Sam. 19. and that it was a divining Image, may appeat by that you finde in Gen. 30.27. I have learned by experience saith Laban, that God hath blessed me for thy sake. The Hebrew is, Nichashti, augura­tus sum, I have divined; hee had his Teraphims by which he could do it, and its conceived by the learned, that Rachel stole away her Fathers Teraphims upon this ground, that hee might not divine by them, which way shee and Jacob were gone. The Septuagint, Zach. 10.2. calls the Teraphim, [...], Loquentes, and Hos. 3.4. [...], Declara­tio, which the Targum renders, Mechoni annuntiantes; all which do shew, that men held a divining vertue to bee in their Teraphims, and so Nebuchadnezzar conceived, and therefore consulted with his Teraphims.

This is the third kinde of Divination, which the Greek [Page 172] word [...], liver-looking, when they sacrificed, they opened the Sacrifice, and observed the inwards, and entrails exactly, especially the kidney, the heart, the milt, and the liver, whence they were called Extispices, and Aruspices, be­cause they did it at the Altar. The Liver as Lavater saith, was Fons vaticinii, from thence they made their chiefest Di­vinations, if that were sound and good without blemish, they made successeful Divinations thereupon, but if vitiated or dislocated, their Divinations were untoward and un­happy.

Such Divinations as these mentioned, were unlawful, Deut. 18.10, 11. There shall not bee found among you, any one that u­seth Divination, or an Observer of Times, &c. They are Abomination to the Lord, Divining in such waies, was a grievous sinne, 1 Sam. 15.23. Chattath kesemmeri, Rebellion is as the sinne of Divination, which is not countenanced by that Prov. 16.10. Divination is in the lips of the King; for so the Hebrew is, here the word divining is taken in a good sense, and is spoken of the King sitting in judgement, whom God would guide, so that hee should finde out the truth; for the next words are, his mouth transgresseth not in judge­ment. When the two Harlots was before Solomon, pleading each for the live childe, and the truth was obscured by their pleading; God indued the King with a divining spirit, so that hee found out the truth, and gave a divine sentence; but this makes nothing for the wicked Divinations here mentio­ned.

Here you have the issue of his Divinations, which determi­ned him, being doubtful before, which way he should goe, viz. the right hand way, and that was to Jerusalem. The Arrows, Images, and Livers, did all concur, according to their Divinations, that Nebuchadnezzar should go thi­ther.

The word for Captains is [...] Carim, from [...] Car, which signifies a Pasture, a Lambe, and battering Rammes, which were military instruments, used in siedges, and so it was ren­dred, Ezek. 4.2. and so its rendred in the latter part of this Verse, where its said, to appoint battering rammes against the Gates; but because the word is twice in the vers. its rendred in the first place Captaines; For the word signifies the heads, and chief men of an Army, so you have it, 2 King 11.4, 19. The King having consulted now fell to Action, and appointed Captains to lead the Army to Jerusalem.

It may bee read to open the mouth to slaughter, so Montan. Lavater and Vatablus read the words, and the sense is, the Captains should exhort, and stir them up to kill and slay their enemies; Or if you will, take opening the mouth here, for making a breach in the wall. For slaughter. Vid. Juni­um. The Captains should come close, besiedge the City, make a breach, enter, and slay, and in their entrance and slaying, should open their mouths, and make shouting; as fol­lows,

When great exploits are attempted by men against their enemies, oft they shout, and make a great noise, that so they may daunt and terrify them. Doubtlesse the Clamor and shouts of these barbarous Babylonians, did much perplex the Jews, made their hearts faint and hands feeble; to see the Mounts. Forts, and Battering rammes at their gates, could not ut trouble them; but when they made breaches in their walls, entered and slew men with shouting, this affrighted them and sunk their spirits. They afflicted Jeru­salem with shouting, and the Lord threatned Babylon in the same kinde, Jer. 51.14. I will fill thee with men as with Cater­pillars, and they shall lift up a shout against thee.

Obs. 1 The Lord knows things to come most certainly, yea, as certainly as if done already: Hee knew that Nebuchadnez­zar would come out of Babylon, what way hee would come, and where hee would make a stand and consult, which hee shews to the Prophet, and speaks of as done already, ver. 21. The King of Babylon stood at the parting of the way, at the head of the two waies, to use divination. The Lord sees things afar off, and knows what shall bee in ages to come. Here­by hee confounds all Idol Gods, and proves himself to bee the true God, Isa 41.22 23. Let them bring forth, and shew us what shall happen, declare to us things for to come: shew the things that are to come hereafter, that wee may know that yee are Gods, if you cannot discover things that lye in the dark, if yee cannot foretell what shall bee many years hereafter, you are no gods; I can do it, and therefore am God, the true and onely God, Isa. 46.9, 10. I am God, and there is none like mee, declaring the end from the beginning, and from ancient times the things that are not yet done: God had foretold things in Moses daies, that were not accomplished in Isaiahs, and hee foretold things in Isaiahs daies, that are not yet all fulfilled; See Isay 60. throughout, Chap. 65.17. Chap. 66.22. In Peters daies, the new Heavens and the new Earth were expected, 2 Pet. 3.13. and are not yet giv­en out; so, many things hath the Lord foretold in the Re­velation which wee wait still to see fulfilled.

Obs. 2 That even Heathens when they are in straits, doubt­ful what to do, and how to proceed in their undertakings, will not neglect, but use variety of means for resolution: Nebu­chadnezzar uses Divination, hee makes bright the Arrows, consulted his Gods, hee looked into the liver; These were such means as hee conceived conducible to such a purpose. though sinfull. Heathens have been forward in their straits, and doubts to get resolution, Dan. 2.1, 2, 5, 6, 9, ch. 5.5, 6, 7, 8. Its incident to the nature of Man, both Heathens and others, to runne to unlawful means, in their necessities. Gods own People did it, Hos. 4.12. My people ask counsell at their stocks, and their staffe declareth unto them, they consulted with their; Images, which in disgrace the spirit of God calls stocks, and from their staves or rods they took divinations. Such pra­ctises [Page 175] let us abhorre, but use those means God approves of, and hath appointed for our resolution in our doubts and straits. Instead of making bright the Arrows, let us purge and make bright our consciences, and they will tell us some­thing; instead of consulting Teraphims, Stocks, and Stones, let us consult with God and his Servants; instead of looking into the Liver of Beasts, let us look into the book of God, there wee shall finde light to dispel our darknesse, and to direct our waies; David made Gods Testimonies his delight and Counsellors, Psalm 119.24.

Obs. 3. God over-rules the wicked acts of Men, and makes them subservient to his will and ends; Nebuchadnezzar uses Divinations which God had forbidden, and the Divination might have been at his left hand for Rabbath or Philadelphia, which is the same, but God had a purpose to bring him to Jerusalem, to cast up a mount, to build a Fort there, to set battering Rammes against the Gates thereof, and therefore secretly by his Providence, hee ordered the Divination, that it should bee at his right hand for Jerusalem; whatever the Lot is, wheresoever it bee cast, the whole disposing there­of is of the Lord, Prov. 16.33. Providence runnes through the evil Counsels of men, and makes use of them, their Counsels and Actions, to accomplish the good pleasure, and righteous ends of the blessed God, by the Arts, Policies, Methods, Wiles, Depths, Designes of the Devil, and devil­lish men, God carries on his own work; and nothing puts him or his work out of the way. Divinations of Heathens, promote the work of Heaven. This is a mystery, but full of truth and admiration, that God makes the worst Tools and Instruments, all wicked men, and their waies, to serve his Providence, further his ends, and advance his glory; the Devil did it in tempting Eve, and Judas, in betraying Christ.

The Jews at Jerusalem would not beleeve this Typical Prophesy of Ezekiel, representing the comming of Nebu­chadnezzar, and besiedging of their City, they looked upon [Page 176] what hee said as a false and foolish divination: what, hath Nebuchadnezzar made bright his Arrows, consulted his Te­raphims, looked into the Liver? wee neither care for, nor fear him, or his comming. They saw not Gods hand in these things which ordered them so, however superstitious and wicked that Nebuchadnezzar was, he was confirmed in his work and way for their ruine.

The Hebrew is, Swearing Oathes to them. Rabbi David expresses the words thus, Propter juramenta juramentorum ipsis, for the Oathes upon Oathes made to them. The false Pro­phets had by many Oathes confirmed them, that the City should never bee taken, whereupon they were secure as men that keep Sabbaths, who are at rest. The Septuagint turn those words, [...], and Theodotion, [...], which the Vulgar render, Sabbatorum otium imitans, but the words properly rendred, should bee thus, weeking a week, or Sabba­tizing a Sabbath. This variety rises from the Hebrew word [...] which signifies seven, and thereupon a Sabbath, and also to swear. In this sense wee take it, and the Jews might bee secure upon the Oathes of their false Prophets, but whi­ther they made such oathes is doubtful, rather because of the Oathes beween them and the Egyptians, for having violat­ed the Oath and Covenant with the Babylonians, they en­tred league with the Egyptians, Ezek. 17.15. who promised them help, horses, and much people, and that against the Ba­bylonians, if ever they should come.

The word Hee being [...] in the Original, is Hoc, as well as hic, and may make the sense thus, this thing, viz. their sleighting the Prophesy, as a false Divination, and their oathing of it with the Egyptians, shall call to remembrance that iniquity for which they shall bee taken: or this thing, viz. [Page 177] this divination falling on the right hand of Nebuchadnezzar, and leading him to Jerusalem, will bring to minde the iniquity, that is, the perfidiousnesse of Zedekiah, and the rest in break­ing the oath that they may bee taken. If wee read it, he, that is Nebuchadnezzar, hee will remember the iniquity of Zede­kiah, Hehittaphesh, ut Capiatur, that he and those with him might be taken.

Obs. 1 That the messages and passages of the messengers of God, are matter of scorn to prophane and wicked men; It will bee unto them as a false divination in their sight: when the Prophet pourtrayed out the way the King of Babylon should come, the things he should do, the siedge hee should make about Jerusalem, and the effects thereof, all these were reputed by them, lying things, false divinations. What hee told them in the latter end of the twentieth Chapter, they cryed out of as Parables, dark, and obscure things, which they understood not, and here they account his typical threatnings, as false­hood and lyes. When the false Prophets fed them with ly­ing visions and divinations, they were honoured and beleev­ed, 1 King 22.11, 12. Ezek. 13.6. but when the true Pro­phets told them the minde of the Lord, they were reproa­ched, as Jeremy, Thou speakest falsely, chap. 43.2. they were smitten and imprisoned as Micaiah, 1 King. 22. their lives were sought, Jer. 38.4. yea, they were put to death, 2 Chron. 24.20, 21.

Obs. 2 That those who break, and make oathes, for their own ends, making no conscience thereof, God leaves them to injudiciousnesse of spirit, and to stumble at his word and threats: it shall bee unto them as a false divination in their sight, to them that swear oathes: They sware to Nebuchadnezzar, and vio­lated what they had sworn, for their own advantages, and then sought for their security to the Egyptians; but what was the fruit hereof? they were given over to injudicious mindes, and impenitent hearts, so that they discerned not Gods proceedings towards them, nor the Prophets language to them: perfidious and injust dealings, do so blind and harden, that the word and waies of God become snares and stum­bling blocks unto them.

Obs. 3 The iniquities of Princes and People, do not alwaies [Page 178] ly hid, but in time appear for the ruine of those have committed them, but hee, or this thing, will call to remembrance the iniquity that they may bee taken. Zedekiah, his Nobles, and People sin­ned in breaking with Nebuchadnezzar, and falling in with Egyptians, they thought that time would bring a veil over those passages, that they should bee buried in the dark, lye still and never see light more: but those iniquities were brought to minde, when the Divination fell on the right hand, and drew Nebuchadnezzar to Jerusalem; hee called to minde what cause hee had to invade their land, and be­siedge that City; hee remembred how perfidiously they had dealt with him, and thereupon rouses up himself, and for­ces, to set upon them with all their might. Princes and States iniquities may bee couchant and dormant for a season, but at last they will awake, appear, and prove Lyons ram­pant. Let not any great or small, flatter themselves, that their sinnes are forgotten, because they hear not of them; they will be call'd to minde to their detriment, if not their destruction. Sauls sinne in slaying the Gibeonites, was un­thought of; but by a Famine it was called to remembrance, and cost the lives of seven of his sons, 2 Sam. 21.

In this verse the Lord gives a definitive sentence concerning the Jews, they shall bee taken with the hand; and laies down the reasons thereof.

1 They did those things which made their iniquity to bee remembred, they gloried they had shaken off the Babylonish yoak, which brought their perjury and rebellion to remem­brance; God remembred it, Nebuchadnezzar remembred it.

2 They went on in other wicked courses, in all their doings, their sinning appeared, they sinned openly.

You have three words here which seldome meet in one verse, iniquity, transgression, and sinne, the like is in Job 13.23. and in Exod. 34.7.

The word for iniquity is [...] avon, which signifies obliqui­ty, [Page 179] crookednesse, perversenesse, injustice, [...] Proprie obliquitatem & torvitatem significat, & rectitudini op­pon [...]tur. Rivet in Exod. Peccatum quod scienter & contumacitor committitur. Chattaah or chatah quaevie aberratio a lege divina. and is contrary to that is right and equal; which our English word Iniquity im­ports.

The word for Transgression is, [...] Pescha, which notes Rebellion, Obstinacy, Maliciousnesse, scelus & actionem per­fidam:

The third word is, [...] which is sin, in a lower degree, any or every going aside from the Rule, any aberration from the way of God, any failing in duty. The first of these the Septuagint tearm [...], the second [...], the third [...], injustice, impiety, sin, or error. The French, Iniquité prevarication, peche.

By Hand, the Prophet means the Assyrian Army, which should come, take the City, and them in it.

Obs. 1 Open impudent sinning, brings to minde former iniqui­ties: They had cast off the Babylonish yoak in an unjust and wicked way: they went on glorying in their shame, and their latter sinnes brought to minde their former; their trans­gressions, were so open, discovered, their sinnes so appa­rent in all their doings, that they made their iniquity to bee remembred; they provoked God to plague them for their present and former sinnes. Theeves when taken in some wicked acts, their former theeveries and villanies come to light. As one sinne begets another, so one sinne discovers another. Many having sinned in prostituting their bo­dies to those they should not, after make away the Children had by them; So their sinnes breaking out, for­mer iniquities are brought to remembrance, and themselves to punishment; Men discover their sinnes, and their sinnes discover them: Here they made their iniquities to be remem­bred, and their iniquities brought them to remembrance.

Obs. 2 Publike sins bring publike judgements: they had openly broken with Nebuchadnezzar, they gloried in what they had done, and went on in such vile courses as were apparent to heaven and earth, and because it was so, therefore Nebuchadnezzar is sent against them, to take and ruine [Page 180] them. The Lord never lets in publike desolations upon a Church or State, til their sins are become publike and incorri­gible. It was so with Jerusalem at first, 2 Chron. 36.14, 15, 16, 17. and it was so with Jerusalem at last; Mat. 23.37, 38. Their sinnes were publike, and God most justly brought pub­like evils upon them.

Obs. 3 That God hath hands to apprehend sinners withall: they shall bee taken with the hand: The Babylonish Army was the hand of God, and with it hee apprehended the sinners in Sion, slew many of them, and led the rest Captives into Babylon, the instruments God uses to punish his people sinning, with­all, are sometimes called Swords, Psalm 17.13. sometimes Axes, Saws, Rods, Staves, Isa. 10.15. sometimes his Battle-Axe, and weapons of war, Jer. 51.20. sometimes his Net and Snare, Ezek. 17.20. his Pit, Chaines, chap. 19.4. all which are the hand of God, Psalm 17.14. and in the hand of God, hee uses them to do that which hands do; by these he takes plagues, and destroys sinners.

These words are an Apostrophe to the Prince of Israel, decla­ring what should befal him, and the whole Kingdome of Is­rael. Hee should bee deprived of his Kingly dignity, the Kingdome ruined, and abide so, till the Lord should give it to him it belonged unto.

Concerning the Prince of Israel he is

• 1 Described to [...]e prophane and wicked.
• 2 The Time is intimated of his misery; both which are in the 25. vers.

This Prince of Israel was Zedekiah, and the titles given him are, not your sacred Majesty, or your excellencies high­nesse, but thou prophane, wicked Prince; his Prophanenesse and wickednesse doubtlesse was great, though much bee not speci­fied in the word; yet something is set down therein, 2 Chron. 36.12. Hee did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord: hee despised the word, and Prophet of the Lord, and ver. 13. hee rebelled against King Nebuchadnezzar, who had made him swear by God, but hee stiffened his neck, and hardned his heart from turning unto the Lord God of Israel; Hee prophaned the holy name of God: being perfideous and obstinate, hee fell in with Phara­oh King of Egypt, and sought help of him against Nebuchad­nezzar, Ezek. 17.15. and so trusted in man, and not in God; hee was like the other Lyons which learned to catch the prey, and devoured men, Ezek. 19. and so was cruel, bloudy, hee did evil according to all that Jehoiakim had done, Jer. 52.2. and hee did abominations, 2 Chron. 36.8. and in his daies was as gross Idolatry in Jerusalem, and in the Temple, as ever before, Ezek. 8. then was there the Image of jealousy; then did the Ancients of Israel worship creeping things, abomi­nable Beasts and Idols; Then did they worship the Sun to­wards the East; then was Tammuz in the Temple, and wo­men weeping for Tammuz; so that hee upheld the vilest idolatry that ever Jerusalem had, hee was the cause of their total ruine. Its not without cause therefore, that the Pro­phet affixes these Titles to the crown, Thou prophane wicked Prince of Israel: and prophanenesse was not peculiar to the Prince; but Prophets, Priests, and People were under that de­nomination, Jer. 23 15. From the Prophets of Jerusalem is pro­phaneness gone forth into all the Land; the Court-Prophets, countenanced, and communicated all the Court-prophane­nesse; and 2 Chr. 36.14. The chief of the Priests and people trans­gressed very much, after all the abominations of the heathen.

Vatablus reads the words thus, & tu ad occisionem damnate princeps Israelis. And thou O Prince condemned to death, and he cites the Chaldy Paraphrast, in which its to the same pur­pose: Tu autem gladio interficiende, O thou Prince of Israel, who art to bee cut off by the sword. Munster differs not from these, Tu interfectione digne, Thou who art worthy of death. So Castalio. Tu vero, O rei capitalis damnate, O thou that art condemned of a Capital crime.

The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbad, Exod. 22.28. Eccl. 10.20. they might neither think nor speak e­vil of the ruler, nor wish evil to him, and here Ezekiel calls Zedekiah the Prince of Israel, prophane, and wicked; and in so doing hee sinned not; for being a Prophet, hee was to give out what the Spirit of God gave in, and moved him unto. So dealt Jeremy by Coniah, calling him a despised broken Idol, a vessel wherein was no pleasure, chap. 22.28. they would not flatter Princes, by being false to truth, — When its done Ex privato, & pravo affectu, from a private, and depraved spirit, then its ill.

The words in Hebrew are, whose day of his is come, in time or season an end of iniquity. O Zedekiah, the day of thy pu­nishment is at hand, wherein shall bee an end of thy wick­ednesse; thou shalt no longer bee King, but suffer for what thou hast done.

Some by Iniquity understand punishment, and so the sense is,Cujus venit tempus, quo tempore ini­quitas tua finem tibi regni afferet. Rabbi David. thy day is come when punishment, that is, destruction shall bee thy end; thou and thy Kingship shall be laid in the dust. The Hebrew for when is, [...] eth, which is of the same signification as [...] is, it notes both time and opportunity of time, and whether by iniquity, sinne, or punishment of sinne hee understood, or both, is not much materiall; God will not suffer thee to go on any longer in thy prophane and wicked courses, the time and season is at hand, wherein hee will pu­nish thee, and so put an end to thy sinning, as before.

Obs. 1 That Princes oft times are far from Piety, and ju­stice: And thou prophane wicked Prince of Israel. Of all Prin­ces in the world, the Princes of Israel had cause to bee holy and just, they were seated where the worship of the true God was, they had the Law of Moses, and were commanded to read it continually, and not to depart from it, to the right hand or to the left, Deut. 17.18, 19, 20. they had the Sane­drim, the Priests, and Prophets to counsell and advise them; yet Princes of Israel were prophane, they minded not the Law of Moses, or the worship of God, they despised Priests and Prophets, they were wicked, they persecuted good men, and were perfidious to other Princes, both Johoiakim and Zedekiah were so to Nebuchadnezzar, 2 King. 24.1. and 20. verses. The Prophanenesse and perfidiousnesse of Prin­ces hath been great. Among all the Kings of Israel there was none good, they followed Jeroboam and Ahab, who were prophane and wicked. Few among the Kings of Ju­dah were found good. How prophane was Pharaoh, when hee said, who is the Lord that I should obey him? Exod. 5.2. how prophane was Belshazzar; when hee quaffed in the bowls of the Temple? Dan. 5.2, 3, 4. how prophane was Ahaz, that thrust aside the Lords Altar, and set up the Damascene Altar? 2 King. 16. how prophane was Jehoia­kim, that cut the roll of Jeremy in peeces, and cast it into the fire? Jer. 36.23. how prophane was Herod, who mock­ed Christ? set him at nought, and arraied him in a scorn­ful manner? Luke 23.11. They were Kings that gave their power and strength to the beast, and made war with the Lambe, Rev. 17.12, 13, 14. you may read the horrible pro­phanenesse of Antiochus in the 1 Macch. 1.46, 47, 48 49, 50, 51, 52. hee sent letters to Jerusalem to forbid what God had appointed; hee commanded them to offer Swines flesh, and unclean beasts; that they should defile their souls, and pol­lute themselves with uncleannesse; that they might forget the Law, and change all the Ordinances; and if they would not do so, they should dye for it. Kings and Rulers have been the greatest enemies to the waies of God and Christ, they above others have set themselves against them, Psalm 2.2, 3. Hence they are counselled to be wise and to kiss the Son, ver. 10.12.

Obs. 2 That the Prophets and Ministers of God, are not to fear the faces or frowns of the greatest, but to reprove them sharpely, being evidently guilty: Thus dealt Ezekiel with Zedekiah, Thou prophane and wicked Prince of Israel: though hee were great, yet hee spares him not, but brands him with his wic­kednesse, and sets it upon record for after generations. John Baptist did the like by Herod, when hee was upon taking his Brother Philips wife, hee told him it was unlawful, and would bee an incestuous match, Mark 6.18. hee was faith­ful in his ministery, and would not flatter Herod himself. Neither Magistrates nor Ministers should fear or flatter the greatest, because they are Agents for, and Embassadors of the great God of heaven, in comparison of whom the greatest on earth are as Pot-sheards.

Obs. 3 That as Princes have their times for sinning, so there bee times for their suffering: Zedekiahs day was come, when iniquity should have an end, hee had his times to shew his prophanenesse and wickednesse, and God had his time to reckon with him for the same. Princes may abound in wic­kednesse, go long unpunished, but there is a day, a time, comming, wherein they shall smart for their lewdnesse. David tells you, the day of wicked men is comming, Psal. 37.13. that is, the time and season set for their destruction; which Peter expresseth thus, 2 Epist. 2.3. their judgement lin­greth not, and their damnation slumbereth not, its making towards them, and comming on swiftly, and will bee bad to them when it comes, Jer. 50.27. wo unto them, for their day is come, the time of their visitation. That day is a visiting day; God is the visitor, and hee will so visit them as shall breed a­mazement, Job 18.20. Bildad speaking of the calamities should befall the wicked in his day, saith, They that come after him, shall be astonished at his day, as they that went before were af­frighted. The day of Gods visiting those are eminently wicked, as Princes and great ones, is so dreadful, as that it af­frights the living which behold it, and astonisheth the genera­tions come after it. You may see what he doth at such times, Job 12.17, 18, 19, 21. Psal. 76.12. Psal. 110.5. he strikes tho­rough Kings in the day of his wrath.

This verse contains a judicial sentence, against Zedekiah, and declaration of mercy towards Jehoiakin.

The Hebrew is, Hasir hammitznepheth, remove hidarim. The verbe here is infinitive which may bee read so, Thus saith the Lord, to remove the Diadem, that is, I am now resol­ved to take the Diadem from Zedekiahs head, and to unking him: but its usuall among the Hebrews to put infinitives for indicatives, and imperatives, and therefore some read it auferam, I will take it away; Others aufer, tolle, Take away, remove the Diadem. The word for diadem, is Mitznepheth, the same with Tzaniph, both from Tzanaph, to wrap, or com­pass about, and sometimes its expressed by hoods which com­passed the heads of women about, as Isa. 3.23. Sometimes by Myters which compassed the heads of Priests about, as Zach. 3.5. Sometimes by Diadem, as Isa. 28.5. which compassed the head of Kings, as here it did Zedekiahs. Some would have the high Priest here meant; by the word Mitznepheth, which they render hidarim and belonged to him, Exod. 28.4. but here is no speech of the high Priest, its spoken of the King, and notes his Crown, not the High Priests Mytre, and so the next words import.

In Hebrew its, Lift up the Crown, Diadema est [...] a circumligando. it now sits close to his head, and because hee hath strengthened himself by making a league with the Egyptians, hee thinks it so fast, that it shall not bee removed, but lift it up, take it away, it shall no longer rest there. Of the word Crown was spoken before, ch. 16.12. the word is ghaterah or atarah from [...] atar to surround, to cover on every side. Kings Crowns do compass and cover their heads. So did the King of Rabbaths, [Page 186] which Joab took from the Kings head, 2 Sam. 12.30. the weight of which was a talent of Gold, which the Annotations say, was sixty pound weight, and Ainsworth on Exod. 38.24. saith, a Talent weighed one hundred and twenty pounds, and Diodate, one hundred twenty five; whatever the natural weight of the Crown and Diadem was, the metaphorical weight exceeded it, viz. the Cares, Fears, and troubles of it were exceeding great. Crowns and Diadems were insignia regalia; and when the Lord saith to the Prophet, Remove the Diadem, take off the Crown; hee intends not that the Pro­phet should do any such thing with his own hand, but that hee should declare by his Prophesying, that now the time was come, wherein Zedekiah should bee stript of all his re­galities, be unkinged, and made as another man.

This, Not this, is the Original. The Septuagint, [...], This shall not bee such. This Crown shall not be this mans any longer; or this crown shall not be thine, O Zedekiah; or this Crown, viz. this Kingly government shall not be this, an end of it is now come, thou art the last that shall bee in Judea. Junius reads the words thus, Haec non fu­tura est hujus. This Diadem, this crown shall bee no more. Hujus terrae, Of this land; Monarchical government shall down, great at axy and confusion shall follow. This shall not bee the same. Thou dreamest, through the delusions of the false Prophets, that Nebuchadnezzar will not come to invade the Land, or if hee do come, that thou shalt vanquish him by the help of Egypt, and so that thou and thy posterity shall reign still; but this shall not bee, all regal power shall cease from thee, and thy posterity.

The word for Low is, Hasfashaphalah from Shaphal: which signifies to bee humbled, oppressed; and so low, is opposite to Proud, Haughty, and those are lifted up; it referres to one is like a valley, not a mountain, and that was Jehoiachin, who [Page 187] yeilding himself, by the Counsel of Jeremy to Nebuchad­nezzar was carried into Captivity, and there imprisoned; Gods eye was upon him, and him, being depressed, oppressed, and Low, hee would have exalted. Some read I will exalt, some Exalt, the Hebrew is infinitive, and may be read Indi­catively, or Imperatively.

The former words and these may be read thus, Heighten him that is low, and make him low that is high. This high person was Zedekiah, who through his pride and haughti­nesse of Spirit, would not indure the Babylonish yoak, but perfidiously breaking with Nebuchadnezzar, fell in with the King of Egypt, grew confident, and despised the Assy­rian Power. Hee had high thoughts, high hopes, high con­fidences, hee was become very mountainous, but this moun­tain must bee levelled. Jechoniah or Jehoiachin being a valley, was exalted, Jer. 52.30. 2 King. 25.27. and Zedekiah being a mountain was abased, 2 King. 25.6, 7. Jeremy 52.8, 9, 10, 11.

Obs. 1 The Lord doth strip great ones, even Kings and Princes of their glory, depose and abase them for their iniquities: Zedekiah was prophane, perfideous, cruel, injust, and what saith the Lord? Remove the Diadem, take away the Crown, abase him that is high; Who ever bee the instruments, that take wicked Kings, that spoil and punish them, its God that commands and commissions the doing thereof. Nebuchad­nezzar and his Army were the hand that did the things here; they took Zedekiah, they pulled off his Crown, slew his Sonnes, all the Princes, put out his eyes, bound him in chains, carried him to Babylon, imprisoned him there; but they could not have done these things, unlesse they had had Commission and power from above; when Kings are pulled down and removed, its the Lord doth it, Dan. 2.21.

Job 12.18. Hee looseth the bond of Kings; Balteum regum dissolvit. Qui solvit dis­ciplinam re­gum. The Vulgar saith, the Belt of Kings, that is, their authority and power, say some Expositors. Ʋatabl. hath it, Disciplinam, that tyran­nical Government they use he dissolves, & casts them into re­proach, [Page 188] prison, captivity, and so girds their loins with a gir­dle of sackcloath and calamity.Potestatem a tyrannis auiert & non nun­quam populum a tyrannide liberat, a con­jecto invin­cula Tyranno, Vatabl. Vulgar is, precingit fune renes corum, he girds their loynes with a rope; and Vers. 19. hee leadeth Princes away spoiled, the word is Cohanim, which though some turn Priests, yet it signifies also Princes and Ru­lers, 2 Sam. 8.18. and where our Translation, who were much affected to Priesthood, have put it Priest in the Text, as Exod. 2.16. Gen. 41.45. chap. 47.22, 26. yet in the Margent they have put Prince, and such God leads away spoiled; spoil­ed, of their glory, their Diadems, Crowns, and Princely robes; spoiled of their power, their Souldiery, and strong holds; spoiled of their stratagems, and designes; spoiled of their Territories, Dominions, and Revenues; spoiled of their Friends, Comforts, and Hopes; and whither doth hee lead them, in dementiam, saith Jun. and Trem. into madnesse and Brutishnesse: and so hee led Nebuchadnezzar for his Pride, and other sinnes, to bellow and graze amongst the beasts. Into contempt saith Job Job 2.21. being led out of all desira­ble and delightfull, Hee poures contempt upon them: that is, he fills them with contempt and scorn, who were wont to bee honoured of all, and conferre honours upon others, and how grievous this is you may judge by that of Zedekiah, who chose rather to see Jerus [...]lem on fire, than to yeild himself in­to the hands of the Chaldeans, for fear of mocking, Jer. 38.18, 19. but afterwards hee had scorn and misery enough, being rosted in the fire thereof. The Lord throws wicked Princes from their height of glory and greatnesse, into ex­tream misery; you know how Adonibezeck w [...]s served, and in Isa. 22.15, 16, 17, 18. you may read of Shebna, who was a great man, Behold, the Lord will carry thee away with a mighty Captivity, and will surely cover thee; and with what would hee cover him? with misery and shame; for it fol­lows, Hee will surely, violently turn and toss thee, like a Ball, into a large Country: There shalt thou dye, and there the charets of thy glory, shall bee the shame of thy Lords house: The Hebrew for, He will violently turn and toss thee, is, Tza­noph jitznapheka Tzenephah, Convolvendo, convolvet convoluti­one, as Montanus renders i [...]; and Prad. is, Cidarizando, cidari­zabit te cidari, by crowning or compassing, hee will crown, com­pass [Page 189] thee with a crown or compass. Vulgar hath it, Coronans coronabit te tribulatione, hee shall crown thee with misery; God cast this Shebna who was proud and high, into extream mi­fery and disgrace; hee was driven out into a Forrain Land, where hee was either torn in peeces by Dogs,Vide Sanct. in locum. or buried with the Burial of an Ass.

Obs. 2 The Lord puls down, and puts an end to Kings and Kingdomes at his pleasure. This shall not bee the same. This Crown shall bee no more for thy head, any of thy posterity, or for the Kingdome of Israel. Here God puld down the Kingdome of Israel or Judah, when it had stood neer five hundred years, and put a period to Monarchical Government. Josephus in his tenth book of the Jewish Antiquity; chap. 10. saith, that the kingly government lasted five hundred and fourteen years, six months, and ten daies, from the be­gining of Sauls reign, to the end of Zedekiahs.

Kingship beganne with them in Gods wrath, and ended in his fury, 1 Sam. 8. Ezek. 19.12. The Assyrian Empire lasted some one hundred and twenty years, and then God pulled it down, it was the same no more. The Athenian Go­vernment by Kings, was some four hundred and ninety years, and then the Lord said, This shall not be the same, hee changed it into a popular government. The kingdomes of the earth are the Lords, and he deals with them as he sees good, hee breaks them in peices, and gives them new forms, at his pleasure; Dan. [...].20, 21. wisdome and power are his, hee changeth the times and the seasons, hee removes Kings, and s [...]ts up Kings: Hee takes away one form of Government, and sets up another, hee puts down Monarchy, and sets up Ari­stocracy, After the continuation of Monarchical govern­ment amongst us, neer six hundred years, the Lord hath said, Remove the Diadem, take off the Crown, this shall not bee the same, hee hath put a new form upon us, which must have its time, and period also.

What the Lord hath done here, and did long since in Is­rael, hee is about to do in other kingdomes of the earth. The Ki [...]gs generally are so prophane and wicked, that the Lord h [...]th a controv [...]rsy with them and is speaking to this effect, if not by his Prophets, yet by his Providences, remove [Page 190] the Diadem, take off the Crown. These shall not bee the same.

Seeing it is God which makes such changes, let not us stumble at his Providences and dispensations, wee are too apt to look at the tooles hee doth his work by, and to quar­rel upon that account, and not to look at his hand which u­seth those tools; if Kings loose their Crowns; if their glory bee laid in the dust, if posterity bee excluded, if great altera­tions bee made, its the Lords doings, and should be marvel­lous in our eyes, and not matter of murmuring.

Obs. 3 That as God brings down the haughty and proud ones, so hee raises the humble and dejected: Debase him that is high, exalt him that is low; God minds the oppressed, Je­hoiachin lay a long time in Prison, and that in Babylon, even thirty seven years, but hee was not forgotten; God moved Evilmerodach to bring him out of Prison, and lift up his head, Jer. 52.31. and so made that good, in Job 12.18. in a­nother sense then you heard before, Hee looseth the bond of Kings, hee brings them out of their disgrace, restraint and misery, and girds their loynes with a girdle of honour, li­berty, and comfort, Psalm 138.6. though the Lord be high, yet hath hee respect unto the lowly, hee advances and ho­nours them, Job 5.11. he sets up on high those that be low. Mary was low and he set her among the highest; which made her to sing and say, Luke 1.52. Hee hath put down the mighty▪ from their seats, and exalted them of low degree; Let us take heed of high aspiring thoughts, and remember what Christ hath given out, Luke 14.11. Whosoever exalts himself, shall bee abased, and hee that humbleth himself shall bee exalted. Self exaltation makes way for abasement, and self abase­ment, makes way for exaltation, Psalm 147.6. The Lord lifteth up the meek, hee casteth the wicked down to the ground. Those are meekened and sweetned by their afflictions, the Lord lifts up; but the wicked hee casts them off, hee casts them down, and down to the ground, into extream misery.

This Verse is a Threatning of the destruction of the king­dome, and the time of its continuance in that condition, [Page 191] which is, till he come who is the right owner.

Montanus renders the Hebrew thus, Perversam, perversam, perversam ponam eam. Septuagint, [...]. Vulg. Iniquitatem, iniquitatem ponam eam. Va­tablus, Obliquam, Obliquam, Obliquam, ponam eam. Tigur. Curvam, curvam, curvam. Fren. A la renverse, a la renverse, a la renverse, je la mettray. Castal. Ad nihilum, ad nihilum, ad nihilum, eam ego redigam. Aecolampad. Distorte, distorte, di­storte, ponam eam. Lav. Subversionem, subversionem, subversionem ponam eam. The Hebrew word is, [...] Affa from [...] which signifies to do crookedly, perversly, untowardly; all which do diminish the glory of what is done, and so here, God would diminish the glory of the crown, yea, the crown it self: I will overturn it, and bring it to nothing (for it re­ferres to the Crown) and that should fall to the ground and bee no more, the kingdome shall bee utterly overthrown, and laid waste.

The word is trebled, I will overturn, overturn, overturn, Perversitatem, perversitatem, perversitatem ponam eam (coronam) i. e. funditus ever­sum & prostra­tum etit reg­num delerum­que ex judicio meo iteratis cla­dibus. per Ba­bylonium Gles. in Philo l. 3. to shew not onely the certainty and evidence of the thing, but the gradation and continuance of it; for the kingdome of Ju­dah by certain degrees fell from its height, and was under the dominion of strangers, For after that Zedekiah was depos­ed by Nebuchadnezzar; there was no Crown, nor King more in Judah; After the Captivity, there was no Kings, but Governours, Captains, Rulers, as Zerub [...]abel, Nehemi­ah, and others: after them, the High-Priests had the power, in whose hands it continued, even to Hyrcanus, who usur­ping kingly Authority, saith Pradus, was miserably slain. He­rod a stranger succeeding.

Sanctius makes this Triplication of the word, to point out, the three great evils Zedekiah suffered.

• 1 The loss of his Kingdome and revenues.
• 2 The loss of his Sons and eyes:
• 3 His reproachful living in Captivity.

A Lapide, and some others, understand by the trebling of the word, the three notable destructions that befell the Jews, after this time; The first by Nebuchadnezzar, the second by Antiochus, the third by Tytus and the Romans.

Others by this Triplication, judge the time of those three, Assir, Shealtiel, and Pedajah to bee meant, in whose daies, the Kingdome of Judah was very low, if not quite over­thrown; but beganne to flourish again in the daies of Zerub­babel, who was the Sonne of Pedajah, 1 Chron. 3.19. but As­sir may bee read appellatively, and not as a proper name, (its in the 17. vers. of that 3 Chron.) thus the sonnes of Jeco­niah the bound, for he was then bound, were a prisoner in Baby­lon, and so the word is used, Isa. 42.7. to bring the Priso­ner out; the Hebrew is Assyr, and if it be taken so, this triplica­tion is marred.

Chemnitius hath another exposition of this Triplication of the words, which the learned may see in his Harmony upon the Gospel, the first part, third chapter, the latter end.

Men are various in their thoughts, about the triplicity of these words, but do generally agree in this, that the overthrow of the Kingdome, and kingly dignity is designed out thereby.

In Hebrew thus, Jam zoth lo hojah, even this hath not been, but here the preter tense is put for the future, and so the Sep­tuagint reads it,Haec scil. mu­tatio non acci­det ante adven­tum Nebuchad. [...], Neither shall this bee the same. Ʋatabl. hath it, Etiam haec not fuit, which he in­terprets thus, This alteration shall not be before Nebuchadnez­zar come, to whom the judgement belongs, and to him will I de­liver Zedekiah, so hee. The French is, Et ne seraplus, it shall bee no more. The Crown shall bee no more, the Crown of Judah. No King shall reign therein any more.

All the Sonnes of Zedekiah were slain, Jeremy 52.10. and of Jehoiachin, Jeconiah, or Coniah its said, Jeremy 22.30. Write yee this man childlesse; a man that shall not pros­per in his daies, for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah; None of them shall ever come to kingly dignity.

Hebrew is, Ad bo asher lo hammishphat, which Jun. ren­ders thus, Donec venerit is cujus est jus ipsum, till hee come whose right it is. Aecolamp. Donec veniat ei qui judicet, un­till it come to him who may judge. Vatab. Donec is veniat cui jure convenit, till hee come to whom of right it belongs. The sense is, the Crown shall neither fit nor bee fastened to any head, till hee come that hath the true right to it; and that is neither Nebuchadnezzar, nor Zerubbabel, nor Aristobulus, A­lexander or Hyrcanus, who assumed Kingly dignity to themselves, in time of the Maccabees: but Christ the Mes­siah, who is the true heir and successor of David, when hee comes, hee shall raise up the Kingdome of Judah, being miserably afflicted, destitute, and lost to the eye of the world; he changing it into a spiritual Kingdome, shall restore it to as high, yea, an higher glory than ever it had. The crown here was reserved, and laid up for the Lord Christ, who was born King of the Jews, Mat. 2.2. to whom the Angel told Mary, that the Lord should give the Throne of his Father David, and that hee should reign over the house of Jacob for ever, and have an endlesse kingdome, Luke 1.32, 33. upon this account it was, that Nathaniel called him the King of Israel, John 1.49. and that Christ said, The Father hath committed all judgement unto the Sonne, John 5.22. The Fa­ther had appointed Christ to bee King and Ruler, Micah 5.2. gave him power, Isa. 9.6. hee was to succeed David, sit upon his Throne and kingdome to order the same, vers. 7. and his right thereunto, both Matthew in his first Chapter, and Luke in his third, do clear up, shewing how he descend­ed from David.

Christ when hee comes, shall not bee kept off from his right, I will give it him, and hee shall have the Crown, it will fit his head, and sit fast upon it, though hee come in a mean, and low way, yet he shall be King and reign.

Obs. 1 The Lord doth lay the glory of Crowns and Scep­ters in the dust when hee pleases. I will overturn, overturn, o­verturn it; There is no Crown so sure to any Mortals head, no Kingdome so stable, but the Lord can pluck away the Crown, shake the Kingdom to peeces, throw out the pos­sessors, and dispossesse their Heirs; He pulled the Crown from Zedekiahs head, he brake his Kingdome in peeces, hee threw him out of his Throne, deprived him and his Sonnes of ever inheriting more.

Sometimes the Lord doth suddainly overturn Empires and Kingdomes as Belshazzars by Darius the Median, Dan. 5.30, 31. Sometimes hee proceeds gradually, and so hee did with the Kingdomes of Israel and Judah, Hos. 5.12. I will bee unto Ephraim as a moth, and to the house of Judah as rottennesse: a Moth eats up a garment by degrees, now it makes one hole in it, and anon another; so Rottennesse enters by degrees into a Tree, first into one branch, then another, after into the body and root; So God by degrees, eat up, wasted, and consumed those Kingdomes. But bee it suddainly or gradu­ally, hee overturns them when hee pleases. God overturned the Persian Monarchy, by the Goat which had the notable Horn, Dan. 8.5. that was Alexander the Great, King of Greece, and when hee was grown very great, ruled according to his will, his Kingdome was broken, divided to others, and not to his posterity, Dan. 11.3, 4. the Lord pluckt up his King­dome, and quartered it among those were not his Heires. The Lord made the Scepter depart from Egypt, Zech. 10.11. hee cut off him, held the Scepter from the house of Eden, Amos 1.5. hee breakes the staves of the wicked, and the Scepters of the Rulers, Isa. 14.5. Crowns, Scepters, King­domes, he tumbles down, and laies in the dust.

Obs. 2 When God overturnes Crowns, and Kingdomes, hee keeps them in such a condition while hee pleases. I will overturn, overturn, overturn, and it shall bee no more, untill he come whose right it is: This was neer five hundred years, for from Ze­dekiahs deposal to the birth of Christ were four hundred ninety and two years, which was a long season for his crown and kingdome to lye in darknesse, and a desolate condition. Hosea told us long since, that the children of Israel should abide [Page 195] many daies without a King, and without a Prince, ch. 3, 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdome of Judah, and lyes overturned to this day, and so hath been above two thou­sand years, in a sad, dark, distressed condition; When Kingdomes, Scepters, and Thrones are once overturned, they are not quickly raised up again. Their sinnes were great which caused the Lord to overturn them, and hee lets them lye under the punishment of their iniquity many daies and years. When Kingdomes are down, many struggle to lift them up again to their former dignity, glory, and great­nesse; but it must not, it cannot bee, till the Lords time come, till he please to put forth his hand and do it.

Obs. 3 The Lord Christ, the promised Messiah was the true King of Judah, and Prince of Sion; Vntill hee come, whose right it is, and I will give it him. The Father had appointed him to bee King, given him the Kingdome, and made it known long before his comming in the flesh. Hee was spoken of Gen. 49.10. Hee was the Shiloh, the Prosperer, unto whom the gathering of the People should bee, hee gathered Jewes and Gentiles together. Hee was spoken of Numb. 24.17. There shall come a star out of Jacob, and a Scepter shall rise out of Israel. So in Psalm 45.6, 7. The Scepter of thy Kingdome is a right Scepter, and God hath annointed thee. See Isa. 11.1, 2. ch 42.1, 2, 3. Jer. 23.6. Ezek. 34.23, 24. Dan. 7.14.27. Zach. 9.9. In these places, and many other, the Kingdome of Christ, his right thereunto, and the Fathers donation th [...]r­of unto him are spoken of. The Peoples hearts were towards him, and they would have made him a King, John 6.15. however hee appeared to the world, the Apostles beheld glo­ry and majesty in him, John 1.14. 2 Pet. 1.16 and Pilate writ over his head, This is Jesus the King of the Jews, M [...]t. 27.37. Christ was not a contemptible person, whatever men thought of him, the Father designed him to bee a King, gave him a Kingdome, the Prophets foretold his Kingly dignity, he was born a King, dyed a King, he lives and reigns at this day King of Sion, and of all Saints Rev. 15.3. wee have no cause to bee ashamed of our King, but ought to honour him as wee honour the Father, seeing all judge­ment [Page 196] is committed to him, Joh. 5.22, 23.

Obs. 4 The wisdome and goodnesse of the Lord towards his, that when hee tells them of the severest judgement hee mingles some mercy; I will overturn, overturn, overturn: Overturn the Church, overturn the State, overturn them for a long time, which was very sad and bitter; yet even now when hee is in a full carriere of overturning, hee tells them of the comming of Christ, who should bee their King, wear the Crown, and raise up the Kingdome again. This was great mercy, in the depth of misery, if they lost an earthly Kingdome, they should have a spiritual one; if they lost a prophane and temporal King, they should have a King of Righteousnesse, an eternal King. It is the method of the Lord, when hee is bringing in dreadful judgements upon his People, that have provoked him bitterly, to lay in some­thing that may support and comfort those have served him faithfully, Amos 9.8 9, 10, 11. Behold, The eyes of the Lord God are upon the sinfull kingdome, and I will destroy it from off the face of the earth, saving that I will not utterly destroy the house of Jacob, saith the Lord; There was mercy mingled with judgement, so in the next vers. For Lo, I will command, and I will sift the house of Israel among all Nations, like as corn is sifted in a sive, yet shall not the least grain fall upon the earth; here again is mercy in the midst of judgement. So again in the two next verses. All the sinners of my People shall dye by the sword, which say, the evil shall not overtake nor prevent us, and what then? In that day will I raise up the Taberna­cle of David that is fallen, and close up the breaches thereof, and I will raise up his ruines, and I will build it as in the days of old, here is goodnesse with severity.

Obs. 5 That how contrary soever Gods actings appear, yet he will make good his promises, hee is mindful of them, and will be faithful. The Lord had promised to set up his Sonne Christ, to bee King in Sion, the hill of his holinesse, Psal. 2.6. that the Government should bee upon his shoulder, Isa. 9.6. that hee would cause a branch of Righteousnesse to grow up unto David, and hee shall execute judgement and righte­ousnesse in the land, Jer. 33.15. what likelihood was there that these things should bee, when the Lord overturns the [Page 197] land, plucks up all by the roots, and laies all in a dead con­dition, and that for many daies and years? They might have thought and said, surely, This death of the Crown, of Church and State, will bee the death of all those and other Promises; but it was not so, though a sentence of death was upon the land, upon the Jews, yet the living God kept life in the Promises, hee minded them, and said, I will give it to him, hee shall have this land, the Kingdome and the crown, hee shall sit upon Sion, reign and execute judgement. The actings of God sometimes are such, that to mans ap­prehensions they will make void the Promises of God, Psal. 77.7, 8. saith Asaph, will the Lord cast off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his Promise fail for evermore? Gods hand was heavy upon him, his proceedings with him such, as his soul was greatly afflicted, questioned the truth of his Promises, and was ready to despair, but what saith hee in the tenth verse? This was my infirmity. There was no infirmity in God, hee had not forgotten his Promise, it was not out of his sight, though out of Asaphs; mans faith may fail him sometimes▪ but Gods faithfulnesse never fails him, Psalm 89.33. God will not suffer his faithfulnesse to fail. Gods operations may have an aspect that way; the Devils temptations, and our unbe­leeving hearts, may not onely make us think so, but per­swade us it is so, when as it cannot be so, for the Lord will not suffer it, hee will not make a lye in his Truth or faith­fulnesse; so the H [...]brew is, hee is a God cannot lye, he is truth, speaks truth, and not one of his Promises can or shall fail, which may afford strong Consolation unto all that are under any promise of God.

In these verses and the rest to the end, is contained the Prophesy against the Ammonites.

Two waies were spoken of in the 19, 20, and 21. vers. One leading to the Ammonites, the other to the Jews. Nebuchad­nezzar using divinations to discover unto which of these he should go, Divine Providence over-ruled the Divination, so that he was to make his military expedition unto Jerusalem. Hence least the Ammonites should bee secure, and insult o­ver the Jews, whose judgements were now comming upon them. The Lord commands the Prophet to denounce judgement, yea, the same judgement unto them.

In his Prophesy we have,

• 1 The judgement, which is the sword, ver. 28.
• 2 The Causes of it,
  • 1 Reproach, ver. 28.
  • 2 Impiety, and inhumanity, ver. 29.
• 3 The place where it shall be, vers. 30.
• 4 The Similitudes to which the judgement is likened, vers. 31.
• 5 The Event thereof, vers. 32.
• 6 The Ratification of the Prophesy, ibid.

The Hebrew is Ad filios Hammon, To the children of Am­mon. These Ammonites came of the Jewish Race, for they were from Lot and his younger daughter, Gen. 19.38. who being with child by him, named her Sonne Ben-Ammi, who was the Father of the Ammonites, and for Lots sake, who was the root of them, the Lord shewed them kindnesse long af­ter. Deut. 2.19. when the Jews came into Canaan, they must not distresse them nor meddle with them: the Ammonites land was given to the children of Lot for a possession, and so the Moabites, vers. 9. had their land upon that account; but the Ammonites though descended from the Jews, were bitter enemies to them, and made war against them, Judg. 11.4. 1 Samuel 11.1, 2. 2 Chronicles 20.1. They were no­torious Idolaters; they had Molech and Milchom among them, 1 King 11.7. 2 King 23.13. They were cruel and bloo­dy, Amos 1.13.

Some would have the words taken passively here, for the reproach they suffred from the Chaldaeans, but they are rather to be taken Actively, for the Reproach which the Ammonites put upon the Jews. So Ʋatablus understands the words, and other interpreters. A lapide affirms,Opprobrium sive ignomini­am Ammonita­rum vocat, quo Israelem affe­cerant. that the Ammonites upbraided the Jews, and their God as weak and unwarlike, because Nebuchadnezzar was comming to them, and durst not meddle with the Ammonites. Its certain the Ammo­nites bare the Jews no good will, and were glad of oppor­tunities, to vent that ancient hatred they had against them; when therefore they saw that Nebuchadnezzar should come, besiedge their City, lay all waste, and carry them into captivity, they insulted over the Jews, they said, where is your God? why doth hee not appear for you? defend you against that cruel Oppressor Nebuchadnezzar, and deliver you; wee see what your God is, our Molech, our Milchom doth more for us, than your God doth for you. Zeph. 2.8. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and mag­nified themselves against their border. Our Prophet is more plain and full, bringing in the Ammonites scoffing at the Calamities of the Jews, Chap. 25.3, 4. Say to the Ammonites, hear the word of the Lord, Thus saith the Lord God, because thou saidst Aha against my Sanctuary, when it was prophaned, and against the Land of Israel when it was desolate, and against the house of Judah, when they went into captivity. Behold, ther­fore I will deliver thee to the men of the East for a possession, &c.

By Sword is meant war, all warlike instruments, and all those evils attend the same. Here is an Epizeuxes, a doub­ling of the word; the sword, the sword, which is emphatical, and imports certainty and progresse of it to destroy. You Am­monites think the sword is drawn onely against the Jews, and that when they are slain it shall bee put up, but its not so. [Page 200] The sword, the sword is drawn for slaughter of you Ammonites, as well as the Jews, you have little cause to insult, reproach, or flatter your-selves, you shall bee secure, your destruction is decreed, its comming, onely the Jews is first, yours after.

The word for drawn is, Pethuchah, solutus est, it was bound up before in the sheath, now its loosed, Desgaines, saith the French,From [...] aperire, so [...]ve­re. unsheathed; now its at liberty and in readinesse to do execution, even among you Ammonites at my pleasure.

Not onely was it drawn, but it was fourbished, Merutah, filed, scoured; [...] marat, whence it comes, signifies to pluck up hairs, or pul out feathers by the roots, to excoriate, or flea off the skin, and metaphorically, is applyed to things which contract rust, and signifies detergere rubiginem. When swords have been long in their sheaths, undrawn, unused, they become rusty, that rust is like an hairy, or feathery skin upon the blades, which must bee removed, and that is the fourbishing of them. The Sword here was not fourbished for sight, but for use, for slaughter. Letevach, ad jugulationem, saith Montanus, Ad occisionem, saith Vatabl.

The Hebrew is, Lehachil, lemaan, barack, ad sustinendum propter fulgur, To sustain by reason of the shining, So Mont. Politus est ut sustineat & propter fulgorem, So Vatabl. and hee gives this sense thereof, it is fourbished, that it may suf­fice for the slaughtering of many, and that it may terrify with its glittering,Politus est ut sufficiat multis interficiendis & ut terreat suo fulgore perdendos. those that are to bee destroyed. The Syriack Exacutus es & fulgens, Thou art whetted and shining. Lavat. Ut consumat propter fulgur, That it may consume, because of the brightnesse or lightening of it. The sword and military in­struments, were so glittering, that like lightening, they should strike suddain terrour into them, and quickly consume them.

Obs. 1 When God is bringing, or brings judgements upon his people for their in [...]quities, Then the wicked, then their enemies [Page 201] take advantage and revile them. The Ammonites understan­ding that Nebuchadnezzar was marching with his Forces to Jerusalem, they reproach'd them, being glad that the day of their calamity and suffering was at hand. The Ammo­nites were their Neighbours, they were quasi fratres, coming from the Brother of Abraham, yet they reproached the Jews, and added affliction to affliction, Zeph. 2.8. both Moab and Ammon reviled and reproached the Israelites, and magnified themselves against their border.

The Rabbies say,Quando Chal­daei Judaeos du­cebant in cap­tivitatem Ba­byloniam & per terram Am­monitarum & Moabitarum transibant flen­tes, contrista­bant & afflige­bant eos, di­cente [...] qu [...]d malum vos, affligitis Iudaei? quid ploratis? nonne in do­mum it is pa­tris vestri. R Salom. ut habet Lyra. that when the Chaldaeans carried the Jews Captive, through the lands of the Moabites and Am­monites, the Jews wept, and they reproached them, saying, Why do you afflict your selves? why do you weep? are you not going to your fathers house? they meant Chaldaea, which was Abrahams Country and habitation. These, and many other reproachful speeches doubtlesse they used against the Jews, when they were spoild and led into Captivity, and magnified themselves against their border; They said, now their border, their land should become theirs, and they did take the advantage, and invaded their possessions, Jerem. 49.1. Concerning the Ammonites, Thus saith the Lord. Hath Isra­el no Sonnes? hath hee no heir? why then doth their King (that is, the King of the Ammonites) inherit Gad, and his People dwell in his Cities; that is, seeing Israel hath Sonnes, and heirs of his own, and I have given the possessions of Gad, being carried away with the ten Tribes, unto Judah and Benjamin, why do the Ammonites usurpe, and take pos­session of that is none of their own? Thus they reproached and wronged the Jews. So likewise did the Edomites, Psal. 137.7. In the day of Jerusalem, that was in the day Nebuchad­nezzars forces took and plundered it, they cryed, Rase it, rase it, even to the foundation. In reproach of, and despight to the Jews, they cryed out so; when Jerusalem was destroyed, the adversaries saw her, and did mock at her Sabbaths, they scoffed at all her festivals, religion, and worship. Where is your God whose daies you have so religiously observed? why did hee not defend you from this day of your suffer­ings? either hee was infirme, and could not; or unfaithfull and would not?

Obs. 2 The Lord takes notice of the enemies reproaching his People: He tells the Prophet of the Ammonites reproachings. Ezekiel was in Babylon, hee knew nothing of it, but God heard and observed it, Zeph. 2.8. I have heard the reproach of Moab, and the revilings of the children of Ammon: Gods ear is very open in this case, and though his People hear not, yet hee heareth, Jer. 48.27. hee saith in his indignation unto Moab, was not Israel a derision unto thee? put it off if thou canst, deny it if thou darest? I saw it, I heard it. This is some comfort to the Church and People of God, that hee observes not onely the wrongs wicked men do unto his, but also the reproaching speeches they utter against his, Lam. 3.61. Jeremy comforted himself in this, Thou hast heard their repro [...]ch, O Lord, and all their imaginations against mee: When we are reproached, and mischief is imagined a­gainst us by wicked ones, let us make use of this Scripture, and comfort our selves therein, not breaking out into bitter­nesse and passion.

Obs. 3 Reproaching and reviling Gods people, when they are in affliction, draws judgement upon the Reproachers and Revilers. The Ammonites reproached the Jews, when the Babylonish sword came upon them, and here the Prophet must tell them the sword is drawn, fourbished for slaughter, and consump­tion of them. Reproach in this kinde is a provoking sinne, Gods Name, Truths, Ordinances, suffer when his People are reproached, for his correcting hand upon them for their iniquities. Jer. 48.26, 27. Make yee Moab drunken, that is, let the cup of Gods wrath bee given him, let him have judge­ment after judgement; drink so deep of divine fury, that he shall not bee able to stand: and why was this? hee magni­fied himself against the Lord, hee derided Israel, verse 27. hee magnified himself against their border, Zeph. 2.8. and this is called magnifying himself against the Lord (for what is done against his People, and their borders, is done against him) and Moab must be made drunk for it; yea, Moab also shall wallow in his vomit, he also shall be in derision, he shall be de­rided & scorned in his misery, as a drunken man who lys wal­lowing in his vomit; Moab for reproaching should be re [...]roached▪ yea, grievously afflicted, yea, utterly destroyed, Zeph. 2.8, 9, [Page 203] Both Moab and Ammon reviled, reproached the Jews, and magnifyed themselves against their border. Therefore as I live saith the Lord of Hosts, the God of Israel, surely Moab shall bee as Sodome, and the Children of Ammon, as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual deso­lation. The meaning is, not that they should bee consumed by fire from heaven, as Sodome and Gomorrah were, but they should suffer extream and severe judgements at the hands of the Lord, and be perpetually desolate as they were.

The Hebrew is, Bachazoth lack shane, bicksom lack cazab, In seeing to thy self a vain thing, in divining to thy self a lye. The Septuag. runs to that purpose, [...], In thy vision for vanity, and in thy prophesying a lye to thy self. The Ammonites like other Nations, had their false Prophets, Diviners, and Sooth­sayers, as you may clearly see from Jerem. 27.3. where the Prophet under the type of bonds and yoaks, put upon his neck, prophesyeth the subjection of the Nations unto Ne­buchadnezzar, and among others the Ammonites; and verse 9. hee forbids them to hearken to their Prophets, Diviners, Dreamers, Inchanters, Sorcerers, which told them, they should not serve the King of Babylon. They held them a sleep by telling them, either Nebuchadnez. would not come to them, or if he did, they were a strong people, had strong Cities, and needed not to fear any enemy. But they saw vanity, and divined a lye unto them, and this is the sense of the words, both according to the Hebrew and our translation.

Their false Prophets and Diviners, put them on, to insult over and trample upon the Jews, when they were slain by the Chaldaeans; assuring them of safety.

Or thus, To give thee to the necks of them that are slain, so [Page 204] the Hebrew may bee rendred; and then the meaning is, thy false Prophets and Diviners, by their vanities and lyes do subject thee to the sword of Nebuchadnezzar, and make way for thy destruction like the Jews.

These words, of the wicked, are joyned with the former in the Hebrew, El Tzauvere challe reshaim, To the necks of the slain of the wicked, and so is the Septuagint, [...]. All Translations and Expositors do joyn them, and they may refer either to the slain, or slayers, noting their wickednesse, some do refer them to the one, some to the other.In Hebraeo non est Syntaxis convenientiae, ita ut intelli­ge [...]di sint con­fossi improbi, sed rect [...]onis ut intel igantur con [...]ossi ab im­probis. Piscat. Piscator by wicked, understands the Chaldaeans, and reads the words thus, Eorum qui ab improbis confossi sunt, upon the necks of them who are slain by the wicked.

The day of the Jews, that was come wherein Gods judge­ments should cut them off, and put an end to their iniqui­ty: of these words, see ver. 25.

Obs. 1 When the Lord threatens sinful Nations with sore judgements, they have those amongst them which divert them from the truth, possesse them with delusions, and put them upon destructive practises. The Ammonites were threatned here with the Babylonish sword, but they neither beleeved Eze­kiel nor Jeremy, who told them the same thing, chap. 27. Their false Prophets, their Diviners beat them off from it, possessed them with vanities and lyes, put them upon insult­ing over the Jews, when the hand of the Lord was most heavy upon them, and so brought them to suffer by the same sword the Jews did. Its just with God to give men and Na­tions over to beleeve lies, and lying Prophets which shall lead them to destruction, when they have stopt their ears a­gainst the true Prophets. Ahab would not beleeve Micaiah, but the false Prophets, who spake words according to his minde, but they were vanity, lies, and he smarted for it, 1 Kin. 22.

Obs. 2 Though the Lord forbear sinful Nations long, yet hee hath his daies and times of reckoning with, and punishing of them: the Jews day was come, and their iniquity had an end. The Ammonites day came, and their iniquity had an end. God punished them severely for their sinnes, Ezek. 25. Nebuchad­nezzar and the Babylonians were forborn long, but God had his time for them; Jer. 27.7. All Nations shall serve him, and his Sonne, and his Sonnes Sonne, untill the very time of his land come: then many Nations, and great Kings shall serve themselves of him. Babylon and its King, had a time to sinne, and a time to suffer. God staid many daies, yet had his day, and came at the day appointed, Jer. 50.31. ch. 51.13. O thou that dwellest upon many waters, abundant in treasures: thine end is come, and the measure of thy covetousnesse. Babylon was insatiably covetous, robbing the Nations of their riches, but all her wealth could not purchase one daies respit from the wrath of God; nor all her waters preserve her from the fire of his indignation; the fire God sent in his day burnt up their habitations, and lickt up the water of Euphrates, whereon Babylon sate; God bare long with us, and the Nati­ons about us, but his day is come, hee is visiting, wee, they, have had our times of sinning, and now must have our times of suff [...]ring.

Some interpret these words of the Babylonians, as if God would deal with them after hee had done with the Jews, and Ammonites, which hee did according to the Prophesies, in Isa. ch. 13. and Jerem. 25. the 50. and 51. but this Prophesy is against the Ammonites, whose land the Babylonish King [Page 206] laid waste some five years after the final destruction of Jeru­salem, as Sanctius saith, citing the tenth book of Josephus An­tiquities for it.

You Ammonites think that when the sword hath done ex­ecution upon the Jews, it will bee sheathed, quiet, and pro­ceed no further: but shall I cause it to return into his sheath? no I will not give it any such commission, or if I do, it shall bee for a short time, it shall come to you, and slay you as it hath done them.Repone gladi­um in vaginam suam. Jun. Reduc gladium tuum in vagi­nam suam. Pis. The Hebrew, Hoshab is infinitive put for an Imperative, and so is rendred by some Expositors; Put the sword, or thy sword into the sheath. Thou thinkest to draw the sword, to defend thy self against the Chaldaeans when I send them upon thee, but it shall bee in vain, thou shalt not bee able to stand against them. I will make thy strength and weapons uselesse.

That is, I will punish the Ammonites in their own land, where they were borne, where my hand created or framed them. They shall not bee carried to Babylon, and be preserved there, but they shall bee destroyed in their own Country, at their own door, yet some were Captives, Jer. 49. of this ex­pression, I will judge thee, was spoken, Ezek. 16.38.

The Hebrew is, Mecurothajick, In the land of thy mansi­ons, or peregrination, In terra negotiationum tuarum, saith Piscator, In the land of thy traffick, where thou hast plea­sure and profit.

Here you have the resemblances to which Gods judgement is likened.

1 Its compared to a Flood or torrent; to a great rain or water, that runnes swiftly, and bears down all; of which be­fore, ch. 7.8. ch. 14.19. ch. 20.8.13.21.

2 To a winde or storm, I will blow against thee: Aphiash, perflabo, or perflare faciam, I will make such a winde, such a storm as shall throw down all the greatnesse and glory of the Ammonites.

3 To a fire, which where it kindles and fastens, consumes all to ashes; of this before, ch. 15 7.

The word for Brutish, is, [...] from Baar to burn, and therefore in the margent its burning, God would deliver them into the hands of the Chaldaeans, who were burning, that is, Cholerick, hasty, furious men, Habbak. 1.6. a bitter and hasty nation. The word also signifies to bee brutish, foolish, Psal. 73.22. Vaani baar velo edah. I was foolish, brutish, and knew not, so that baar is adam, shem lo daath, a man without knowledge, a Barbaraian, and so the Saptuagint speak,Rabbi David. [...], into the hands of barbarous men.

Charashe maschith, is the Original, Artists of Corruption, men exercised in caedibus faciendis, in killing men they were very expert; they had been sundry times before at Jerusalem, slain many Jews, and knew how to destroy Ammonites.

Thou shalt be meat to the fire, that shall eat up thee, and thy habitations, as fire is fed by wood, coal, straw, turfe, and such combustibles, so should the fire of Gods wrath bee fed with their vineyards, habitations, towns, Cities, persons.

Thou shalt be slain openly, lye in thy bloud, unpittied, unburied.

This judgement shall deprive thee of life, and also of thy name, thou shalt have no monument to make mention of thee, but thy memory shall altogether perish, thou shalt bee so handled, ut ne vestigium tui relinquatur.

Obs. 1 The Lord oft doth cross the thoughts, and blast the hopes of wicked men: the sword came to the Ammonites, when they thought it should not come, they hoped by their swords to beat back the Babylonians, and God bade them put up their swords into the sheaths, they should do them no good, the Babylonians should prevail. Zedekiah and the Jews, thought Nebuchadnezzar would not draw his sword against them, if hee did, they hoped the Egyptian sword would prove stronger than the Babylonian, but they were deceived in both, see Ezek. 17.12, 17. when Princes and States trust in their strong men, and look for help; delive­rance by them, the Lord disappoints them, and makes the pompe of the strong to cease.

Obs. 2 The Lord punishes sinners in the midst of their conve­niences, pleasures, and profits: I will judge thee in the place where thou wast created, in the land of thy nativity: There they had most conveniences, delights, contents, and thither God brings the sword, there he cuts them off. There they sinned, there they were impious, consulting with false Prophets, Diviners, there they were barbarous, inhumane, mocking at the Calamities of the Jews when God visited [Page 209] them, and there God punished them. Thus hath God dealt with them in Ireland, in the land of their Nativity, in the places of their delights and conveniencies, where they sinned, there they suffered.

Obs. 3 Suddainly and easily can the Lord destroy sinful Nations. I will poure out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee, &c. Floods, windes, stormes, fires come suddainly, and blow­ing is an easy thing, if God do but blow upon a Nation in his wrath, its undone, Isa. 40.7. The grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it. If the Lord blow with a spirit of indignation upon a land, or People, they wither away quickly, and come to no­thing, vers. 24. Speaking before of Princes, Judges, and their stock, which seem to bee rooted like mighty Oakes, and tall Cedars, its said, Hee shall blow upon them, and they shall wither, and the whirlewind shall take them away as stub­ble; Let God blow upon Princes, and their glory fades, their roots dry up, if God let out the fire of his wrath, who? what is not meat, fuel for that fire? Princes, People, Cities, Na­tions are.

Obs. 4 Wicked Nations, and Persons, God takes away the name and memory of them: Thou shalt be no more remembred in way of mercy, or for honour; but if at all, in way of wrath, and for reproach. Many Nations since the fall of man, for their sins are defunct, extinct, and buried in the dark­nesse of oblivion,

Obs. 5 Judgements come not upon Nations without the Lord, but because the Lord hath appointed them: The Ammonitish Nation must bee fuel for the fire, no more remembred, and why? For I the Lord have spoken, I that am faithful and will not falsity my word, I that am able, and can inflict what is threat­ned. I have spoken, decreed, and appointed such things, and they must come to pass.

CHAP. XXII.

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:

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.

The Hebrew word [...] 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 [Page 212] winke 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 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.

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.

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

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, [...], 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.

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 made Idols, thinking thereby to please God, [Page 214] and 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 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.

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.

The Hebrew is, [...] 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 onely in this place, and imports the scorning and vilifying of the Jews, in all Countries.

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

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

In the Hebrew its Temeath hashem, polluta nomine, thou art polluted in thy name. Septuagint, [...], 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.

The Hebrew words are, Rabbath, hamme, humah, multae contritionis, of much contrition, that is, a City greatly to bee broken for thy wickedness. Septuagint, [...], 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. [Page 216] and 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; [Page 217] therefore 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: [Page 218] and 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.

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 [Page 219] of Jerusalem with Bloud. There was no equity a­mongst them, tyranny prevailed.

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. [...], 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.

The word for Oppression is from [...] 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. God 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.

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 [Page 220] forbids the affliction of any widow or fatherless childe, Exod. 22.22. and the sense is not onely 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.

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 [...] 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.

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.

The words for men that carry tales are [...] for which the Septuagint gives you, [...], 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, [Page 221] Rachil 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 [...] 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.

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.

Of Committing lewdness, see ch. 16.43. Zimmah the Septu­agint transl [...]te, [...], 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 [Page 222] made 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.

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.

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, [Page 223] but 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.

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

Montanus renders the word for greedily gained, Appetebas, fraudabas, Thou didst covet or deceive thy Neighbours. The Hebrew is, [...] 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 [...], [Page 224] Cruelty, 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.

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.

• [Page 225]1 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.

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.

Here bee onely 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, onely for Cove­tousnesse. The Jews were a people greedy of gain, given to Covetousnesse, which makes men cruel, and oft bloudy, [Page 226] Prov. 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.

The Hebrew for indure is [...] which Montanus and Aeco­lampad. render stabit, will thy heart stand or consist, when I shall deal with thee? The Septuagint is, [...], 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, [...]. 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.

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 [Page 227] feeble, 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 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.

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 [Page 228] did 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 onely 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 [Page 229] distress 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, [Page 230] Let 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.

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.

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.

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 [...] to wound, [...] est possi­dere haeredi [...]a [...] ­re, to prophane, do render it in the first person, thus; vulnerabo te, I [Page 232] will wound thee. So Symmachus, Contaminabo te, I will de­file thee, and prophane thee. So Theodition. The Septuagint, is, [...], 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.

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 [Page 233] people 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.