John Owen · 52 of 157

Sermon VII. Ezekiel xvii. 24. · Part 1

Sermon VII. The advantage of the kingdom of Christ in the shaking of the kingdoms of the world.

“And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the Lord have spoken, and have done Ezek. xvii. 24.

Although all the works of God’s providence — which are great, and sought out of all that have pleasure in them, Ps. cxi. 2 — have such a stamp and impress of his own image on them, his wisdom, goodness, power, love, that they declare their author, and reveal from heaven his kindness and wrath towards the children of men; yet such are the prejudices, lusts, inordinacy of affections, and interest of many, that it hath always been a long and difficult task to convince them of his presence in them, when it hath been most uncontrollably evident. The Egyptians will wrestle with many a plague, by thinking the “magicians” can do so; and the Philistines will try to the utmost whether it be his hand, or a chance that happened to them. “Lord,” saith the prophet, “when thy hand is lifted up, they will not see,” Isa. xxvi. 11. Yea, oftentimes (especially when judicial blindness is gone forth upon them), though they cannot but see his arm awaked as of old, and made bare, they will not rest in his sovereign disposal of things, but rise up against the works of his revenge and holiness; like wild beasts that are pursued, when all ways of escape and turning are shut up, they fly in the face of him that follows them. They repent not of their evil deeds, but bite their tongues for anger, and blaspheme the God of heaven, Rev. xvi. 10, 11. Yea, such is the power of deceivable lusts, that many will admire at the blindness of others in former generations who considered not the works of God (as the Jews in ‘the wilderness), when themselves are under actual contempt of no less glorious dispensations; like the Pharisees, who bewailed the folly of their fathers in persecuting the prophets, when themselves were endeavouring to kill the Son of God, Matt. xxiii. 29, 30. To bring, then, upon the spirits of men a conviction of the works of God, and his righteousness therein, so as to prevail with them to rest in his determination of things, is a task meet only for him who knows all their hearts within them, and can carry on the issues of his providence until to a man they shall say, “Verily there is a reward for the righteous: verily he is a God who judgeth in the earth,” Ps. lviii. 11. And this is that which the Lord here undertakes to accomplish, “And,” saith he, “all the trees,” etc.

In the preaching and prophesying of Ezekiel, this one thing among others is eminent, that he was “artifex parabolarum,” — a wonderful “framer of similitudes and parables;” a way of teaching attended with much evidence, clearness, and power.

In particular, he frequently compares the world to a field, or a forest, and the inhabitants of it to the trees therein; — an allusion exceedingly proper, considering the great variety and difference of condition both of the one and the other. The trees of the field are some high, some low; some green, some dry; some strong, some weak; some lofty, some contemptible; some fruitful, some barren; some useful, some altogether useless: so that you have all sorts of persons, high and low, of what condition, relation, or interest soever, clearly represented by the trees of the field; and these are the trees in my text.

This chapter, unto verse 22, is taken up in a riddle, a parable, with the exposition of it. The time being come that God would destroy the outward, visible monarchy of the Jews, for their false worship, tyranny, persecution, and oppression, he employs the king of Babylon in that work, who subdues the nation, takes away two kings, one after another, and appoints Zedekiah a titulary governor under him. But the wrath of God being to come upon them to the uttermost, he also closes with Egypt, rebels against him by whose appointment alone he had any right to be a ruler, verse 16; so way is made, by his ruin, to put an end to the kingly reign of the house of David in Jerusalem, Jer. xxix. 16, 17. The Lord had of old erected a kingly government in the house of David, 1 Sam. xvi. 1; 2 Sam. xii. 7; — not for any eminency in the government itself, or for the civil advantage of that people, — for he had long before chosen and established another, consisting of “seventy elders of the people,” Num. xi. 24, to whom he added prophets and judges, extraordinarily raised up in several generations, according to his promise, Deut. xviii. 18, (which when the people rejected, he said they rejected him, or his institution, 1 Sam. viii. 7), — but that it might be a type of the spiritual dominion of their Messiah; and so was a part of their pedagogy and bondage, as were the residue of their types, every one of them; — yea, the most glorious enjoyments whatsoever which were granted them (which did yet represent something that was afterward to be brought in), was part of that servile estate wherein God kept that people, that without us they should not be made perfect. But now this carnal people, beholding the outward beauty, lustre, and glory of the type, began to rest in it, to the neglect of the spiritual kingdom of Christ represented thereby. And thus did they with the rest of their types, until the Lord destroyed all their outward pomp and glory, Isa. i. 11, 12; Jer. vii. 4, 14, 15. So, in particular, dealt he with their kingly government, when once they began to account their bondage their glory, and to embrace the shadow instead of the substance. And this did he, to recall them to a serious consideration of the tendency of all typical institutions, and the design he was carrying on concerning the kingdom of Christ.

Hence, verse 22 of this chapter, he calls them from their thoughtfulness about the destructions, desolations, and contentions that were amongst them in reference to their civil rule, to the consideration of that design which he was secretly and silently carrying on under all these dispensations. “I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent: in the mountain of the height of Israel will I plant it; and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.” As if the Lord should say, There is a great noise in the world about setting up and plucking down of kings, in this their carnal rule; and many of you see nothing else, — you will look no farther: but I also have my work in hand; my design is not bounded within these limits and outward appearances; I am setting up a King that shall have another manner of dominion and rule than these worms of the earth. He shall stand; — as Mic. v. 4.

The setting up, then, of this kingdom of Christ, who is “the highest branch of the high cedar,” and planting it in the church, the “mountain of Israel,” with the prosperity thereof, and safety of him that shall dwell therein, is the subject of verses 22, 23. This being that to the consideration whereof God here calls his people at such a season, I shall name one or two observations from this connection of the words.

Observation 1. In the midst of all the tumults and embroilments of the nations, that which the Lord takes peculiarly as his own design, into his own management, is the carrying on of the kingdom of the Lord Jesus.

You are about your work, saith the Lord, — I also am about mine; you have your branches and cedars, — I also have one to plant, that shall flourish. Dan. ii. 44, “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed,” etc. Were not those kings and kingdoms also of his setting up, that it is said, In their days he shall set up one of his own? Yea, doubtless; “He changeth the times and the seasons; he removeth kings, and setteth up kings,” chap. ii. 21. He “ruleth in the kingdom of men, and giveth it to whomsoever he will,” chap. iv. 25. There is not a persecuting Pharaoh, but he raises him up for his own purpose, Exod. ix. 16. But yet, in respect of the kingdom of his Son, he speaks of them as if he had nothing to do with them: In their days I will do my own work, — advance the kingdom of the Lord Christ.

There are great and mighty works in hand in this nation; tyrants are punished, — the jaws of oppressors are broken, — bloody, revengeful persecutors disappointed, — and, we hope, governors set up that may be “just, ruling in the fear of God, that they may be as the light of the morning,” etc., 2 Sam. xxiii. 3, 4. The hand of the Lord hath been wonderfully exalted in all these things; but yet, should we rest in them, — should they not be brought into an immediate subserviency to the kingdom of the Lord Jesus, — the Lord will quickly distinguish between them and his own peculiar design, and say, In the days of these changes I will do so and so; — speak of them as if he had nothing to do with them. The carrying on of the interest of Christ is his peculiar aim; he, of his goodness, make it ours also!

Observation 2. Among all the designs that are on foot in the world, there is none that hath either stability, fixedness, or final success, but only the design of God concerning the kingdom of Christ.

Other branches may be set, but the branch of the Lord only prospers. The likeliest appearances of other undertakings are but as the glorious rising of the sun in the morning, — quickly clouded. The interest of Christ is like Joseph, Gen. xlix. 23, 24. Ofttimes the archers shoot at it, and grieve it; but in the close the bow thereof abides in strength; and therefore this is the issue of all these dispensations, that the kingdoms and nations are at length to be possessed by the Lord Christ, his sheaf standing up, and all others bowing thereunto.

And unto the consideration of these things, in the midst of all the tumults in the world, doth God effectually recall his people, and withal tells them how he will carry it on, in the words of my text, “And all the trees,” etc.

In the words three things are to be observed, — First, The work that God ascribes to himself. And that he sets down under a twofold similitude: of pulling down the “high tree,” and setting up the “low tree;” and of drying up the “green tree,” and making the “dry tree” to flourish; and both these similitudes are coincident, serving only in this redoubling for the clearer illustration of that which they shadow out. Secondly, There is the issue that God will carry this out unto in respect of others: “All the trees of the field shall know.” Thirdly, A particular assurance that the Lord gives for the accomplishment of all this, from the engagement of his name: “I the Lord,” etc.

First, For the first, the expression of the work of the Lord may be taken two ways: 1. Strictly and properly; 2. Largely, and by the way of analogy and proportion.

1. In the first way you may consider, —

(1.) The tree that is to be cast down and withered, and that is the “high tree,” and the “green tree,” — a tree that in their eyes had both beauty and vigour, high and green; this was the Judaical kingdom, admired and delighted in by the Jews. This, says God, I will reject; as also he will many a tall Eliab, that even some Samuels may think to be his anointed.

(2.) The tree that is to be exalted and made to flourish, and that is the “low tree,” the “dry tree,” contemptible for growth; — it is low, useless for fruit, it is dry. And this is the spiritual kingdom of the Messiah, contemned, despised. This, says God, I will exalt, carry on, and make glorious; for though the interest of Christ and the gospel may seem low and dry for a season, in comparison of the glory of other flourishing interests, yet, in the issue, it shall be exalted above them all.

2. As taken more largely, and by the way of analogy; and so, —

(1.) The high and the green tree are the things of the most glorious appearance in the world, — persons and states that seem to be exceedingly suited for the work that God hath to do, that are in the greatest probability to be eminently instrumental in his hand: but, alas! says God, These will I pull down, and cause to wither. Perhaps you will think it strange, that a mighty monarchy, a triumphing prelacy, a thriving conformity, should all be brought down; but so it shall be, “Every mountain shall be made a plain.”

(2.) The “low tree,” and the “dry tree,” are things, persons, assemblies, outwardly weak and contemptible, — such as wise men do verily believe that God will never use; they will not understand that such Moseses shall be deliverers, but cry, Who made them judges and rulers? But even these will God exalt and cause to flourish: “Every valley shall be exalted.”

Two observations flow from hence, which I shall insist upon:—

I. In the carrying on of the interest of Christ and the gospel, God will work wonderful providential alterations.

II. The actings of God’s providence in carrying on the interest of Christ, shall be exceedingly unsuited to the reasonings and expectations of the most of the sons of men.

Some trees must be plucked down, and some raised up; yea, high trees thrown down, and the low caused to flourish. There is the issue of God’s thus dealing in respect of others, “All the trees of the field,” etc. By the “trees of the field” are meant men of all sorts that are concerned in these transactions.

And herein you may observe two things:— something intimated; and that is, an unwillingness in men to own these dispensations of God; hence the Lord undertakes himself to set on a conviction upon them, as a thing of great difficulty; — and something expressed; which is the conviction itself that shall in the issue fall upon them, notwithstanding all their reluctancy. Hence also are these two observations:—

Observation 1. Men are exceeding unwilling to see and own the hand of God in those works of his providence which answer not their reasonings, interests, and expectations.

Observation 2. The Lord will not cease walking contrary to the carnal reasonings of men, in his mighty works for the carrying on the interest of the Lord Jesus, until his hand be seen, owned, and confessed.

For what remains concerning the assurance of the accomplishment of all this from the engagement of his name, I shall only add, that the power and faithfulness of God are engaged in the carrying on the things of the kingdom of Christ, to the conviction of the most stubborn opposers.

I begin with the first, —

I. In the carrying on the interest of Christ and the gospel, God will work wonderful providential alterations, — alterations among the trees of the field, nations, states, and men on earth.

When the beginning of the saints’ departure from under the dominion of Antichrist was followed with wars, tumults, and destructions, it was objected to Luther, that that doctrine could not be of God which was attended with such desolations: he replied, according to the vigour of his spirit, “Ego nisi tumultus istos viderem, Christum in mundo esse non crederem;” — “Did he not see those tumults, he would not believe that Christ was come forth into the world.” The Lord tells you how he will bring on his kingdom, Hag. ii. 6, 7, “I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the Desire of all nations shall come,” etc. The “Desire of the nations,” is to be brought in by the “shaking of the nations.” They are to be civilly moved, that they may be spiritually established. Neither are they only to be shaken, but also to undergo great alterations in their shakings, Heb. xii. 27, “This word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those things that cannot be shaken may remain.” They must have a removal as well as a shaking; — μετάθεσιν, “a change,” a translation. Most nations in their civil constitution lie out of order for the bringing in of the interest of Christ; — they must be shaken up and new disposed of, that all obstacles may be taken away. The day of the gospel is not only terrible in its discovering light, and as it is a trying furnace, Mal. iii. 2, but also in its devouring fury, as it is a consuming oven, chap. iv. 1.

There are three principal seasons of the Lord’s eminent appearance to carry on the kingdom of Christ and the gospel, and all attended with dreadful providential alterations: and unto one of these heads may all particular actings be reduced.

1. The first is, the promulgation of the gospel among the Jews by the Lord Christ himself and his apostles. What this was attended withal is graphically described, Matt. xxiv. 6, 7, “And ye shall hear of wars, and rumours of wars; for nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places.” And the close of it you have, verse 29, “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken.” The Judaical state, in all the height and glory of it, was utterly consumed; so that all flesh, all the Jews, were in danger of utter destruction, verse 22; their own historian, himself a Jew, affirming, that from the foundation of the world never was there such destruction and desolation brought upon any nation: Which words of his are a comment on that prediction of our Saviour, Matt. xxiv. 21. And the reason of this eminent desolation you have, Isa. ix. 5, 6.

2. The second is, in the farther carrying on of the gospel, after the destruction of Jerusalem, throughout the world of the Gentiles, subject then in a great proportion to the Roman empire. And what is the issue hereof? The opening of the six seals immediately follows thereon, Rev. vi.; which, after manifold and various alterations, end in that dreadful dissolution of the Pagan empire which you have described from verse 14 to the end.

3. The most signal is the coming of the Lord Christ to recover his people from antichristian idolatry and oppression: which, of all others, is, and shall be, attended with the most astonishing alterations and desolations, — pulling down of high trees, and exalting them that are low. Thence is that war described Rev. xvii. 14, and that mighty vengeance poured out by the Lord Christ on the nations, their kings and captains, chap. xix. 11 to the end; which the Holy Ghost describes by a collection of all the most dreadful expressions which are any where used to set out great devastations in the Old Testament.

And this is the head whereunto the present actings of Providence in this nation are to be referred; they all tend to the accomplishment of his main design therein. He that thinks Babylon is confined to Rome and its open idolatry, knows nothing of Babylon, nor of the new Jerusalem. The depth of subtle mystery doth not lie in gross, visible folly. It hath been insinuating itself into all the nations for sixteen hundred years, and to most of them is now become as the marrow in their bones. Before it be wholly shaken out, these heavens must be dissolved, and the earth shaken; their tall trees hewed down, and set a howling, Rev. xviii., and the residue of them transplanted from one end of the earth to another. This, I say, then, is the work that the Lord hath now in hand; and this is a day of thankfulness in reference to what he hath done for us in this nation. I know no better way of praising God for any work, than the finding out of his design therein, and closing with him in it. God hath gone with you, I hope, now to the end of your work; leave him not until he comes to the end of his. He hath compelled you “to go with him one mile” for your own good, — go with him two for his glory. The two tribes and a half sat not down in their own possessions until the whole work of the Lord was done. I speak not with respect to any engagements of war with foreign nations; — what have I to do with things that are above me? You will find work enough for your zeal to the kingdom of Christ at home; and this is the work of thankfulness which you are called unto.

Now, the reasons of this are, —

(1.) Because amongst all men, where the kingdom of Christ is to be set up, there is something or other possessed that he alone must and will have; and, therefore, the Lord giving Jesus Christ but his own inheritance, it must needs be attended with great alterations. I dare say, until of late (whatever now is) there was not any state or nation in the world, where the name of Christ is known, but that there was an intrenchment upon that which is the pure portion and inheritance of the Lord Christ, and that detained with falsehood and force. Yea, such is the folly and blindness of the most of men, that they think their greatest interest lies in holding that fast which Christ will take from them; — Pharaoh-like, that thought it the great advantage of his kingdom not to let the people go, when it proved the ruin of him and his land. This, I dare say, will, in the issue, be the ruin of all or most of the tall trees of Europe; they have grasped much of the power of Christ, and endeavour to impose on the consciences of his in the worship of God, or otherwise oppress them in what he hath purchased for them: and, by a dreadful mistake, they suppose their own interest lies therein; which makes them hold fast until Christ hath shaken them all to pieces, and taken away even that also which was their own. The late king had learned a saying from his predecessor, “No bishop, no king.” Hence he supposes his main interest to lie in holding fast Prelacy; whatever he seems to part withal, that he will not let go, — that is his main interest. And what is this Prelacy? A mere antichristian encroachment upon the inheritance of Christ, Christ coming to take his own, shakes the other to pieces. Those who would have been our oppressors in Scotland, but that God hath crushed the cockatrice in the shell, and filled the pit with their dead bodies which they had digged for us, — they also had prepared a Procrustes’ bed, a heavy yoke, a beast that, had it grown to perfection, would have had horns and hoofs; and in maintaining this they think their great interest to lie. And in holding this fast, are they, after all their associations, broken in pieces. And this is one cause.

(2.) The works that God hath to do in such a season require it. God hath three great works to do, in the day of his carrying on the interest of Christ and the gospel:— [1.] He hath great revenges to take; [2.] He hath great deliverances to work; [3.] He hath great discoveries to make. I shall but touch on each.

[1.] He hath great revenges to take, and that on three sorts of persons.

1st. On oppressing Babylonians, — false worshippers and persecutors. Whilst the bride is preparing for the Lord Christ, he goes forth, with the armies of heaven following him, to take vengeance on these his enemies, Rev. xix. 11. These are the Absaloms, the usurpers of his throne, — the Hamans, the forcers of his spouse, the chiefest adversaries of his kingdom? “He shall fill the places with dead bodies” of these; and upon this account “wound the heads over many countries,” Ps. cx. 6. The axe is laid to the root of many a tall tree on this score, even in this nation, where he is reckoning for blood and imposition of yokes; and he hath found out men inheriting this spirit from one generation to another.

2dly. Scoffing Edomites. — There is a twofold quarrel that God hath with that generation of men; their rejoicing at Zion’s distress, and desiring its increase, Ps. cxxxvii. 7; and their endeavour to destroy the residue, when at any time straitened, Obad. 14. How many in the late trial rejoiced in the straits of Zion, that sat expecting our destruction, that they might have risen to stand in the cross ways to have cut off them that escaped! Wherewith should they have reconciled themselves to their master, but with the heads of the servants of Christ? God hath vengeance in such a day as this for Edom also.

3dly. Lukewarm Laodiceans, — neutralists, that “drink wine in bowls,” and are no way moved at the “suffering of Joseph,” — Gallios, that care for none of these things. There is not a generation in the world with whom the Lord is more provoked than with this Meroz generation. When God is jealous for Zion, he is displeased with them that are at ease, Zech. i. 14, 15. Now, consider how many persons of all these sorts are fixed in the nation, and you will see that vengeance cannot be taken on them without great alterations.

[2.] He hath deliverances to work. It is the time of “visiting the prisoners of hope:” the prey must be taken out of the jaws of the terrible, — every “staff of the oppressor broken in pieces;” yea, he delivers his saints, not only from all that they have suffered, but from all that was in the contrivance of their enemies to bring upon them, — which is greater than they can execute; and this will cost something, before the Pharaohs of the nation will let his people go.

[3.] He hath great trials to make; — 1st. Of his own, that they may be purged; 2dly. Of hypocrites, that they way be discovered.

1st. The day of carrying on the interest of Christ is a day of purifying and purging, Dan. xii. 10, “Many shall be purified, and made white, and tried;” that is, a day like a furnace, Mal. iii. 3, that will consume dross and tin. The remainder of the people must be brought through the fire, Zech. xiii. 9. Joshua’s garments are defiled by dwelling in Babylon; many of Christ’s own have contracted rust and soil, have got carnal interests and engagements, that must be scoured from them.

2dly. Of the discovery of hypocrites. It is emphatically said of the saints, that they “follow the Lamb whithersoever he goeth.” All sorts of professors will follow him in some paths; in such as are consistent with their power, dominion, and advantages, they are even ready to run before him: but he hath some paths that are unpleasing to flesh and blood, — paths that he gives no loaves in; here men that say they are Jews, and are not, but lie, give quite out from him. Now, upon all these several accounts, must that day of the gospel of necessity be attended with great providential alteration.

Use 1. To discover where dwells that spirit that actuates all the great alterations that have been in these nations. Such things have been brought to pass as have filled the world with amazement; — a monarchy of some hundred years’ continuance, always affecting and at length wholly degenerated into tyranny, destroyed, pulled down, swallowed up; — a great and mighty potentate, that had caused “terror in the land of the living,” and laid his sword under his head, brought to punishment for blood; — hypocrites and selfish men abundantly discovered, wise men made fools, and the strong as water; — a nation (that of Scotland) engaging for and against the same cause, backward and forward twice or thrice, always seeking where to find their own gain and interest in it, at length totally broken, in opposition to that cause wherewith at first they closed; — multitudes of professors, one year praying, fasting, mightily rejoicing upon the least success, bearing it out as a sign of the presence of God; another year, whilst the same work is carried on, cursing, repining, slighting the marvellous appearance of God in answer unto prayers and most solemn appeals, being very angry at the deliverances of Zion:— on the other side, all the mighty successes that God hath followed poor despised ones withal, being with them as with those in days of old, Heb. xi. 33, “Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.” He, I say, that shall consider all this, may well inquire after that principle which, being regularly carried on, yet meeting with the corruption and lusts of men, should so wheel them about, and work so many mighty alterations. Now, what is this but the most effectual design of the Lord to carry on the interest of Christ and the gospel, whatever stands in the way? This bears down all before it, — wraps up some in blood, some in hardness, and is most eminently straight and holy in all these transactions. Isa. xiv. 32, “What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it.”