AN EXPOSITION CONTINUED Upon the XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, and XXIX, Chapters of the PROPHET EZEKIEL, VVith many Uſeful Obſervations thereupon.
Delivered at ſeveral Lectures in London, By WILLIAM GREENHILL.
I have ſeen an end of all Perfection, but thy Commandement is exceeding broad.
Here have wee no continuing City, but wee ſeek one to come.
Miſer eſt omnis animus vinctus amicitia rerum mortalium. Auguſtin. Confeſſ. l. 4. c. 6.
LONDON, Printed for Livewell Chapman at the Crown in Popes-head-Alley; And are to be ſold by Henry Mortlock at the Phoenix in Pauls Church-yard, near the little North door. 1658.
WEE read in holy writ of many Cities, which for their ſtructures, ſituations, fortifications, trading, accommodations, and Epithites, were famous; as populous No Nahum. 3. 8. Nineveh the great Jonah 1.2. Tarſus in Cilicia Act. 21.39. Golden Babylon Iſa. 14.4. Renowned Tyrus Ezek. 26.17. Righteous and faithful Jeruſalem Iſa. 1.26. which exceeded them all: for as Canaan was the glory of all lands, flowing with milk and hony; ſo Jeruſalem had its milk and honey, and was the glory of all Cities: There was the Lords Preſence, his worſhip, his Oracles, his Ordinances, and his Prophets, which made it the glory of the World, and perfection of beauty. Had other Cities ſtrong Towers? Jeruſalem had them, and the Temple alſo. Had they gods of gold, ſilver, ſtones and ſticks in them? Jeruſalem had Jehovah the true and living God in her. Had they wiſe Counſellors in them? Jeruſalem had the Sanedrim. Had they humane Laws which were good? Jeruſalem had Divine Laws, ſuch as no City or People ever had Deut. 4.8. Had they temporal Excellencies and Priviledges? Jeruſalem had ſpiritual. Had they the glory of the World, Art, and Nature? Jeruſalem had the glory of Heaven. There God ſhined, Pſal. 50.2. But what now is become of theſe Cities, and Jeruſalem it ſelf? are they not all laid waſte, made heapes, dead and buried in the wombe of the earth? Cities have their periods as well as men: Babylon had a time to bee borne Gen. 11.4. and a time to dye Iſa. 14.4. Nineveh had her day to get up Gen. 10.11. and her day to fall Nahum 3.7. Tyrus had her day of riſing, and her day of ruining, and ſhee is deſcended into the pit with others Ezek. 26.18, 20. Jeruſalem had her day for building, and her day for burning Jerem. 52.12, 13. This is matter of lamentation, that ſuch Cities, eſpecially Jeruſalem, ſhould have ſuch an end. The Cauſe of ſuch diſmal ends, upon ſearch wee ſhall finde to bee SIN, which is of ſo malignant a Nature, that it deſtroies Nations, and pulls down the ſtrongeſt Cities. Cruelty, falſehood, and robbery, with many other, were the ſins laid Nineveh waſte Nahum 3. Pride, fulneſſe of bread, abundance of idleneſſe, with neglect of the poor, were the ſins made the Lord take Sodome away Ezek. 16.49, 50. Pride, Violence, unmercifulneſſe, vain-confidence, and Treachery, were the ſins rent Babylon in peices Iſa. 47. Jer. 50. what ſins deſtroied Ammon, Moab, Edom, Philiſtia, with their Cities; and what ſunk Tyrus into the ſea Ezekiel tells you chap. 25. & 26. A large Catalogue of thoſe ſins which kindled the fire in Jeruſalem, and turned her into aſhes, you have in the 22. of Ezekiel, and other chapters; moſt of which I fear are to be found in this City. Are there not in her thoſe ſet light by Father and Mother? are there not thoſe do vex the Fatherleſſe and Widdow? are there not thoſe deſpiſe the holy things of God, and prophane his Sabbaths? are there not thoſe take uſury, and increaſe, are greedy of gain, and live by diſhoneſt gain? Ezek. 22.18. Are there not thoſe that deviſe miſchief, and give wicked counſel? Are there not thoſe carry tales to ſhed bloud? Are there not thoſe exerciſe robbery, vex the poor, the needy, and oppreſſe the ſtranger? Are not her profeſſors as droſs, even the droſs of ſilver? may not the Lord ſay of this City as hee did of Jeruſalem. Thou haſt been to mee a provocation of mine anger,Jer. 32.31 and of my fury, from the day that they built thee, even unto this day, that I ſhould remove thee from before my face. Thou art the City, I have been purging, but art not purged,Eze. 24.13 Thou ſhalt not bee purged from thy filthineſſe, till I have cauſed my fury to reſt upon thee. Surely LONDON deſerves not better at the hands of the Lord than other Cities did, eſpecially Jeruſalem, and having her ſins, may fear her end. Be inſtructed therefore O LONDON, leſt the Lords ſoul depart from thee, and thou bee made Deſolate; For the Lord hath a Day to reckon with ſinfull Lands and Cities Iſa. 17.4. In that day the glory of Jacob ſhall bee made thin, and the fatneſſe of his fleſh ſhall wax lean. The Princes, Counſellors, Souldiers, Prophets, Prieſts, with their Cities, the rarities and riches of them, were the glory and fatneſſe of Jacob; Theſe God had a day to take away, and ſo made Jacob thin and lean. God had a day for Tyre,Iſa. 23.15 and interrupted her great merchandiſing for ſeventy years, by laying her in the deep. If it bee demanded how came Tyrus ſo ſtrong and ſtately, ſo fat and full, to ſo deplorable an end. The spirit of God tells you, when it ſaith,Eze. 26.27. thy Rowers have brought thee into great waters; that is, the Princes and Rulers, by their Pride, Policy, and Prophaneneſs, cauſed ſuch ſtorms as ſunk the Ship. Tyrus had as much to ſecure her as any City in the world, ſhee was built upon a rock, her borders were in the midſt of the Seas, ſhee had walls, and an Army to watch them; ſhee had Towers and Gammadims to keep them; ſhee wanted not for ſhips, Pilots, Marriners, for Souldiers, ſheilds, and Helmets, ſhe had Counſellors, Merchants, and plentie of all things, ſo that ſhee ſeemed invincible; but all theſe did not preſerve her ſtation, or make her impregnable; for though ſhee indured a fredge of thirteen years by Nebuchadrezzar and his forces,Eze. 27.2• yet at laſt ſhee fell into the midſt of the Sea, in the day of her ruine. Jeruſalem was ſo well fortified by nature and art,Pſal. 125.2. Pſal. 48.12, 13. Lam. 4.12 being compaſſed about with mountaines, having walls, bulwarks, and Towers, that it, was thought incredible, and impoſſible, for an enemy to have entered her gates: but ſin being found in her, and God againſt her, nothing ſecured her. She was oft warned by the Prophets,Iſa. 37. Amos 4. and judiciary providences of God, to repent and reforme. Shee was as a pot over the fire, when beſiedged by Senacherib, when famine and Plague devoured her inhabitants, but her ſcum went not out, and that was her ruine. Let none think the poor to bee the ſcum of the City,Prov. 22.2 the Lord made the poor as well as the rich, and deſpiſes not the work of his own hands. Its the ſin of Rich and Poor, its their wickedneſſe which is the ſcum. Great Cities have much ſin in them, and ſo much ſcum; ſcummie Opinions, ſcummie Counſells, ſcummy faſhions, and ſcummie practices. Iſa. 1.5Thus was it with Jeruſalem and her ſcum boiled in, ſhee was the worſe for corrections and judgements, her ſcum being aegritudo & venenum ollae, cauſed the cracking & burſting of the pot. Theſe things the book of God holds forth for our inſtruction, upon whom the ends of the world are come. Let our great City and Citizens look to it, there is ſcum in the City, and not a little: is it gone out, or boiled in? was not the Sword lately at your gates? was there not yeſterday great ſicklineſs, within your walls? is not trading diminiſhed? have there not been ſtrange murthers amongſt you? Have not many ſad fires been kindled, broke out and conſumed your habitations? was there not a Plot (which hath coſt ſome their lives) to fire your City? God hath been warning you by theſe judiciary diſpenſations, and are you bettered by them? hath all you have ſeen, feared, or felt, cauſed your ſcum to depart from you, if ſo, its well; well will it be with you, well with your City, and well with your undertakings, and well with your poſterity; but if it be boiled in, and you are the worſe for all the boiling judgements and providences you have been in, and under, know that ſo•e dreadful calamitie, if not deſtruction it ſelfe hastens and will certainly take hold of you and your City, without ſpeedy repentance: Hitherto you have had ſparing mercy, and gentle corrections, if theſe lead not to repentance, ſeverity abides for you,Jer. 19.11.31, 32 and God will ſay from the firſt to the laſt, I have been provoked by this City, I will break this people, and this City. How ſad would it be, ſhould the Lord lay your City waſte! Its not the ſtrong ſtructures, great treaſures, militarie or Naval forces, wiſe Counſels, which can protect you, if ſcumme be found amongſt you; if you are careful that the filth of the ſtreets bee carried out, will you not much more ſee that the filth of your hearts and houſes be purged out? will not London bee made clean, when ſhall it once be? let this be the time; leaſt the Plague, which hath been much feared, enter your borders, and cauſe ſad cryes in your ſtreets and families. Now waſh you, make you clean, put away the evil of your doings, and learn to do well, ſeek judgement, relieve the oppreſſed, judge the fatherleſs, and plead for the Widdow; now let holineſs of life, execution of juſtice, ſpeaking truth, doing righteouſneſs, ſhewing mercy, and promoting the good of one another in love, take place, and they will not onely ſecure you and the City, but make you and it glorious, and perfect in beauty, ſo that the Lord will take pleaſure therein, and ſay of it and you, This is the City of righteouſneſs, the faithful City, and her Citizens are like her ſelf righteous and faithful. Now her Braſs is become Gold, her Iron Silver, her Officers peace, and her Exactors righteouſneſs; therefore now her walls ſhall be ſalvation, and her gates praiſe; now ſhall ſhe be my habitation, and her people my glory, and I will be to them a defence for evermore. That this may be the portion of this City, and your ſelves, and that a bleſſing may go with this work, is the hearty prayer of him who is,
Courteous Reader, By reaſon of the Authors diſtance from the Preſſe, and too much truſt being put in the Correctors, through their Careleſneſſe or Ignorance, this work happens to be blurr'd with the following Errata's: which thou art deſired to take ſpecial notice of.
ERRATA.
PAge 22. line 9. read were, page 23. l. 38〈…〉〈 in non-Latin alphabet 〉, p. 24. l. 3. r. potibile, l. 11. r. Kircker, ſo in the Margent. p. 31. in Marg, r. Kircker, r. 〈…〉〈 in non-Latin alphabet 〉p. 48. in Marg. r. 〈…〉〈 in non-Latin alphabet 〉p. 51. l. 21. r. eventually, in marg. r. paraphraſtes, p. 62. l. 32. r. Acts 3. p 64. in marg. r. frangerē, p. 68. l. 32. r. leads, p. 74. r. Obſ. not Obſ. 1. p 77. l. 23. r. and my wales, p. 82. r. 〈…〉〈 in non-Latin alphabet 〉&〈…〉〈 in non-Latin alphabet 〉in the margent, and l. 30. 〈…〉〈 in non-Latin alphabet 〉p. 83. in margent r. 〈…〉〈 in non-Latin alphabet 〉& ils ſe ſont deſbouche, p. 88. l. 16. r. inventions, p. 89. in the margent, r. altare, p. 97 l. 24. r. ever, p 102. •. 16. r transforme, p. 105. l. 27. r. where, p. 123. l. 23. r. ſo Montanus, p. 124. l. 16. r. ie leur, p 132. l. 5. r. Shecinab. p. 135. l. 21. r: ye ſhall ſmite your faces, p. 139. in margent r. predicandum eſſe, p. 140. in marg. r. Theman natoph, p. 141. l. 4. r Darom, l. 9. r. e•etz, p. 146. l. 6. & 8. r. parabolarum, p. 149. l. 18. r. therefore, p. 154. l 33. r. Shevet, p. 156. l. 17. r. Avenarius, p. 162. l. 30 r. l'eſpee, p. 164. r. Sanctius, p. 170. l. 3. r. •8, l. 16. r. 〈…〉〈 in non-Latin alphabet 〉p. 171. l. 30. r. 〈…〉〈 in non-Latin alphabet 〉, l. 31. r. Mechovi, p. 172. l. 1. for word r. call'd, l. 15. r. keſem meri l. 22 r. were, p. 185. l. 6. & 21. r. Cidarim, p. 186. l. 32. r. Haſhſhaphalah, p. 188. l. 6. r. tranſlaters, l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or, l. 19. r. gam hajah, p. 200. in margent r. ſolvere, l. 22. dele commaes, after Lehachil lemaan, p. 203. l. 12. r. Shave, p. 204. l. 8. r〈…〉〈 in non-Latin alphabet 〉, p. 207. l. 21. r. adam ſheen, p. 215. l. 1. r. 〈…〉〈 in non-Latin alphabet 〉, l. 18. dele Commaes, l. 22. r. interitu, p. 216. l. 6. r. maſſacre, l. 25. r. itteca, p. 217. l. 11. r. ſarcaſme, p. 219. l. 10. r. 〈…〉〈 in non-Latin alphabet 〉, l. 23. Proſelite, p. 220. l. 28. r. 〈…〉〈 in non-Latin alphabet 〉l. 32. r. hommes, p. 221. l. 2. r. 〈…〉〈 in non-Latin alphabet 〉in margent r. Occultan Calumniam, p 226. l. 18. r. 〈…〉〈 in non-Latin alphabet 〉p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion, l. 3. r. 〈…〉〈 in non-Latin alphabet 〉, p. 238. l. 7. r. true. p. 240. l. 13. r. degenerated, p. 245. l. 8. r. ſay p. 250. l. 13. r. 〈…〉〈 in non-Latin alphabet 〉p 257. l. 29 r. thoſe, p. 259. in margent r. arguere nolebant, p. 262. in margent, r. •verſare, p. 265. in margent r. poetae, p. 268. l. 5. r. 〈…〉〈 in non-Latin alphabet 〉, l. 6. r. 〈…〉〈 in non-Latin alphabet 〉, p. 277 in margent r. demande quelque homme, p. 273. in margent r. 〈…〉〈 in non-Latin alphabet 〉p. 295 l. •7. r. 〈…〉〈 in non-Latin alphabet 〉, p. 299. l. 9. r. ſhaliſhim, p 208. l. 3, 4. r. hiphſhituc. p. 3•9. in margent r. Congruun•, p. 329. l. 16. r. haſſir, p. 334. l. 14. r. Forſterus, p. 343, l. 15. r. Zimmab, p. 359. l. 5. r. Saphad, l. 12. 〈…〉〈 in non-Latin alphabet 〉p. 361. l. 7. dele comma after viſion, and make is af•er from l. 8. p. 365. l. 10. r. Pſa. 647. p. 370 l. 7. r. 〈…〉〈 in non-Latin alphabet 〉, p. 377. l. 30. r. animus, p. 386. l. 20. r. left, p. 387 l. •6. r. 〈…〉〈 in non-Latin alphabet 〉, p. 39•. l. 12. r. 〈…〉〈 in non-Latin alphabet 〉, l. 25. r. Shatecha, p. 393: l. 16. r. Shindler, p. 415. l. 30. r. enmities, p: 420. l. 8. r. here, p. 421 in margent r: Maſius, p. 429 l. 2. r. Kavotollo, p. 431 l: 9. r. Palaetyrus, p. 434 l. laſt r. lirgaim, p. 435 l. 2. r: regagn, p. 438 l. 6. r. hammaiim, p, 439 l. 7: r. tachtijoth, l. 13 r: the living God, p. 440 l. 17. r: Palaetyrus, p. 446 l. 2, r. iophi. p. 447 in margent r: Quistorpium, p, 449 l. 12. r: Caallonim, p: 452. l. 32. r. ſheſh, l. 34. r. it was, p. •57 l. 7: r: do, l. 16. r. 〈…〉〈 in non-Latin alphabet 〉ſo l. 24. p. 459. l. 22: anochi magen lak, p. 461 l. 17. r. 〈…〉〈 in non-Latin alphabet 〉p. 460 l. 25. for impoſ〈◊〉ſible, r. improbable, p. 462. l: 2: r. Zidon, p. 463 l. 25. 〈◊〉r. Emporium, p. 404, l 5. r. 〈…〉〈 in non-Latin alphabet 〉, l. 17, Booti, p, 465. l:•5. r. Barzel berez, p. 471. l. 2, r, Chadchod, p. 472 in margent r. Chalab, p. 477, l. 11. r. bemachlulius l. 15, r. teceleth, p. 480, l. 37. r, deſtruction, p. 481 l, 1: r: deſtruction, p: 486 l. 29. r. for java gabbah, p: 494 l, 16, r: ſenſe it without a comma p: 499 l. 11: r, ſovillerunt, p. 502 l, 34, r: 12 have, p, 503 l, 7, r: eſleve, p, 506. in marg. r, faſtum, p, 507. l. 9. r. pantere in marg. venereos affectus, l, 35, r. nophech, p. 508, l: 24, r, apyrotus, p, 511 l, 22. r, haſſochech, p. 514. l. 31, r, the, p, 516, l, 5, r, Proverb 14, 34, p, 518, l, 32, r, lifted, p, 534, l, 28. r, 2 Cor. 12, p 535, l, 3. r. for Zidon, Judah, p, 542, l. 9. r, Scurment, p. 557 in margent r. arundmeus, p. 518 l, 30, r. 〈…〉〈 in non-Latin alphabet 〉, p, 564. l, 8, r. ſeveneh, p. 164 l, 34, r, Torniellus, p. 575, l, 37. r, ipſe, p, 577 l, 5 r. Baſhſhater, p, 580 l, 29, dele and, p, 584 l: 35. r: Kings, p, 588, l; 15 r, writ, p. 589. l, 32, r. Pithcho•peh.
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.
23 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 brought3 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 thereof4 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 commands5 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,〈…〉〈 in non-Latin alphabet 〉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; wilt6 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,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,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 we9 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 his10 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, you11 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 was12 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,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.
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.
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 community15 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. Lift16 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 of17 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,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 unto20 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,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,
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,〈…〉〈 in non-Latin alphabet 〉from〈…〉〈 in non-Latin alphabet 〉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,〈…〉〈 in non-Latin alphabet 〉. 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, and23 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. 〈…〉〈 in non-Latin alphabet 〉. Fluit & lacte campus, fluit vino, fluit & apum24 nectare. Eurip: in Bac. his.
〈…〉〈 in non-Latin alphabet 〉is decus ornam ntū gloria, from〈…〉〈 in non-Latin alphabet 〉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〈…〉〈 in non-Latin alphabet 〉, the Honey-comb,F•vus eſt ultra omnes terras. Symmach. 〈…〉〈 in non-Latin alphabet 〉Aqu. 〈…〉〈 in non-Latin alphabet 〉. Edit. Prima〈…〉〈 in non-Latin alphabet 〉. Edit. Secunda. Theod. 〈…〉〈 in non-Latin alphabet 〉Fortitudo Others. 〈…〉〈 in non-Latin alphabet 〉. Deſi lerium eſt incolis omnium aliarum regionum. Deſiderabilis pre omnibus terris. Calvin. Kick. in verbo〈…〉〈 in non-Latin alphabet 〉 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〈…〉〈 in non-Latin alphabet 〉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 theaa〈…〉〈 in non-Latin alphabet 〉 land of deſire, thrice, Pſal. 106.24. Jer. 3.19. Zach 7.14. So the Hebrew is, and ſo the margent hath it: abb〈…〉〈 in non-Latin alphabet 〉 good Land, Deut. 8.7. ancc〈…〉〈 in non-Latin alphabet 〉 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,〈…〉〈 in non-Latin alphabet 〉that land, that good, that. In Dan. 11. it is twice tearmed the glorious land, verſ. 16.41. 〈…〉〈 in non-Latin alphabet 〉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 ſowedſt25 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
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 no27 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 gave28 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, more29 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, glorious30 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.
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.
31Obſ. 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. 〈…〉〈 in non-Latin alphabet 〉 v. 31. Caſt away from you all your tranſgreſſions; the word is there the ſame.
In the Hebrew its〈…〉〈 in non-Latin alphabet 〉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,〈…〉〈 in non-Latin alphabet 〉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〈…〉〈 in non-Latin alphabet 〉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 are32 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. 〈…〉〈 in non-Latin alphabet 〉 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,〈…〉〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉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 all33 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.
34Obſ. 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.
35Obſ. 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 the36 eyes have been inſtruments and mediums to