Lord and Saviour Jesus Christ 2 Cor. 4.16 The inward man is renewed day by day There is an addition of more strength more degrees are added to those new qualities the inward man growes stronger and better So Chap. 3.18 Wee are changed into the same image from glory to glory When men are changed and this new spirit is put into them it is glory and there is a Progresse in this glory they goe from one degree of glory to another Obser 1 1. This new spirit is a great mercy it s a renewall of the Image of God in a man knowledge righteousnesse Rom. 8 8. They that are in the flesh cannot please God and true holinesse Col. 3.10 Ephes 4.24 It s that makes a man good and acceptable to God it was the holy Ghost and Faith made Barnabas a good man Acts 11.24 Till a man have some new qualities in him this new spirit he is flesh displeasing unto God Joh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit and so acceptable to God then the tree is good and the fruit good also Matth 7.17.18 It s that sets us at liberty this new spirit is not a spirit of bondage but of liberty 2 Cor. 3.17 not of feare but love power and of a sound mind 2 Tim. 1.7 It 's that weakens and wasts sin in us 2 Cor. 5.17 If any man be in Christ he is a new Creature old things are past away Old customes practises principles corruptions they are decaying the old leaven is purging out It 's an argument of Gods love in the Covenant of grace towards a sinner and evidence that thou art in that Covenant it s the promise of the new Covenant to give this new spirit It 's that makes us honourable and glorious When wee have this new spirit we are partakers of the divine nature and borne of God 1 John 3.9 And that 's honourable v. 1. and glorious 2 Cor. 3.18 It 's a choyce comfort to the man that hath it more then thousands of silver and gold more then a world to him no such comfort to him as this its life Luke 16.24 This my Sonne was dead and is alive againe The dead prodigall when he had this new spirit had a new life and this was a sweet a great comfort to him to his Father to others It 's that gives you title to the Kingdome of Heaven John 3.5 Verily verily I say unto you except a man be borne of water c. How doth this new spirit act and discover it selfe in that man where it is Answ 1. It begets a noble ingenuity in the Soul to maintaine the condition it puts into it will shunne whatever is contrary to it or offensive to the Lord who gave it 1 John 3.18 Whosoever is borne of God sins not but keepes himselfe and that wick-one toucheth him not he hath a noblenes of Spirit and keeps himself from sin and Satan the things they propound are too low for him too base Joseph said How can I doe this great wickednes and sin against God Gen. 39.9 Nehemiah 6. chap. 11. Should such a man as I flee So saith the man indued with this new Spirit should such a man as I sin God hath made me spirituall and I will not imbase my self to carnall things 1 Pet. 1.14 Not fashioning your selfe according to the former lusts 2. A strong impression made upon the soule so that it cannot but follow after Christ before the heart could not but look downwards pursue the Creature but now it doth the contrary Acts 26.18 To open their eyes and to turn them from darkenes to light and from the power of Satan unto God when the turn is once made they cannot but minde the light and follow after God and Christ when Elijah threw his mantle upon Elishah he had such an impresse made upon his spirit that he must leave all and follow him The Needle is unquiet till it come to the Northern point so a soul tâ—ll it come to Christ when it 's anointed with these new qualities c. 3. Seeth every thing with a new eye there is divine light the light of life in the soul John 8.12 And the life of God Ephes 4.18 Before they are alienated from it but now having this new spirit they pertake of it and not onely live the life of God but looke upon things as God doth they see sin exceeding sinfull Rom 7.13 Grace to be free glorious exceeding rich and abundant Ephes 1.6 Chap. 2.7.8 1 Tim. 1.14 They beheld Christ in another manner then ever before 2 Cor. 5.16 Henceforth know wee no man after the flesh yea though wee have knowne Christ after the flâ—sh yet now henceforth know we him no more Since we have had an eye to see spiritually and the eye renewed to see more spiritually into the death of Christ what satisfaction peace life grace Salvation glory it hath wrought and brought we know no mâ—n after the flesh for their present honour externall excâ—llencies no not Christ We looke not upon him as poore meane afflicted contemptible but we see and judge spiritually we looke at what is divine in him in others in all So for God himselfe Jer. 31.34 When he should put his Law in their inward parts then they should all know him that is in another manner then ever they should see not onely what an infinite excellencie he was in himselfe but what a father of mercies and God of Consolations he was in Chriâ—t 4. It makes a spirituall Warre in the soule this new spirit sets upon the old man the old spirit and maintaines a mighty Warre against the same bringing under and captivating the flâ—sh with its lusts members wisedome and strong holds There was a naturall Warre in the man before betweene sin and the conscience but this is a spirituall Warre and it 's knowne thus 1. The whole frame of the soul is against sin not the conscience alone the understanding will affections conscience a drunken man may speake against drunkennesse and yet the frame of his heart be towards it a coveteous man may condemne coveteousnesse yet the frame of his spirit may be to it Col. 1.21 Enemies in your mindes by wicked works a man beeing without this new spirit is an enemie to God Chrâ—st truth in his minde by wicked workes the frame of his minde is against them but being indued with this new spirit he is reconciled to God and so an enemy in his mâ—nd to wicked works so for his will Rom. 7.19 The evill which I would noâ— thâ—t I doâ— His will was against evill So for his affection vers 15 What I hate that I doe So for conscience while its naturall all it restraines a man and makes him say I dare not doe it but when sanctified it causes a man to fight against sin and to say I cannot doe it Gal. 5.17 Yee cannot doe the things that yee would The
cloathed with pride their children carried themselves proudly against the Antients and the base against the honourable so great and generall was the pride of Jerusalem that it made the Prophet weep in secret places Jer. 13.17 Their pride budded and blossom'd so that the Prophets eye seeing it affected his heart fetcht rivers of teares from him seeing their destruction now at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint renders this place of our prophet thus Injury hath risen up pride is an injurious thing to God and man it rises up against him and thrusts him out of his worship Ordinances wayes it disquiets Kingdomes and the meek of the earth It 's injurie it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budds That is puts forth is green and growing as a tree Cant. 7.12 Puts out buds in every part of it in the Spring so as a foule puts out feathers all over so did Judah's pride bud forth in all rancks and conditions of people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other sin is violence The vulgar translates it iniquitie the Greeks unrighteousnesse others rapine injurie but the Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that violence that iniquity c. It signifies open wrong as Mercer observes upon Gen. 6.11 This sin was in strength among this people Isa 59.6 Their workes are workes of iniquity and the act of violence is in their hands they oppresse the poore they robbe and spoile them and that openly The act even the things they have taken from them are in their hands Amos 3.10 They know not to doe right who store up violence and robbery in their pallaces The Rulers and great men that dwelt in pallaces they oppressed they robbed and stored up what they got in their pallaces that it was known to all and cryed out of by the Prophet Mic. 3.1 2 3. He tels you of the Heads and Princes doings who above others should have seene to the execution of justice and they were the men pluckt off the skin from the people and their flesh from their bones they flaied brake chopt them in pieces as for the pot The peoples estates and livelihoods were as their skin flesh bones unto them but the great ones wrung them from the people and did live upon the spoile They ate the bread of wickednesse and dranke the wine of violence Prov. 4.17 And this sinne staid not in the heads but descended to the body the people generally they that were rich oppressed the poore Amos 8.4 They swallowed up the needy they made the Epha small and the Sheckle great they falsified the Ballances sold the poore for silver and the needy for shooes vers 5 6. Men indued with immortall soules worth all the world they sold for old shoes and filled the land with violence Ezek. 8.17 Risen up into a rod of wickednesse The phrase imports thus much that their injustice and oppression had prepared and brought forth Judgment A rod of wickednesse that is a rod the fruit of wickednesse out of their great sinnes hath sprung up this rod or thus a rod of wickednesse that is a rod to correct and punish wickednesse withall in both senses it may be called a rod of wickednesse both because it buds from wickednesse and serves to beate wickednesse If wee refer violence to Nebuchadnezar then the meaning is God will raise up him to be the rod of his anger to beate the Jewes for their iniquity he shall rise up into a rod of wickednesse If we referre it to the Jewes then the meaning is their own wickednesse is risen up into a rod into judgment and that rod will be their ruine such a phrase there is in Pro. 14.3 In the mouth of the foolish is a rod of pride That is the proud speeches in the mouths of fools offend others provoke God produce shame trouble danger to themselves and so their own sin is a rod to themselves Obser 1 That pride is a fore-runner of destruction Judgment utter ruine was comming upon them but pride had budded they were grown exceeding proud and haughty their pride testified to their faces as the phrase is Hos 5.5 Therefore shall Israel and Ephraim fall in their iniquity Judah also shall fall with them Is Israel proud so is Judah must Israel fall so must Judah Pride struts before and ruine follows at the heels Prov. 16.18 Pride goeth before destruction and a haughty spirit before a fall Haman was haughty he thought scorn to lay hands on Mordecai alone he will have the blood and bones of all the Jewes to satisfie his pride Est 3.6 And quickly after hee was hanged Est 7.10 Before the worms did eate Herod his heart was swoln with pride Acts 12 23. Nebuchadnezar Dan. 4.30 31. David in the pride of his hear◠numbers the people and the plague sweeps away 70000. of them presently after Absolom Adonijah aspire but destruction was their end Pride affects to goe before but it s before a fall before destruction If you find pride in the premisses you shall certainly finde destruction in the conclusion pride preceded the grand fall of our first Parents they would be like to Gods knowing good and evill Gen. 3.5 And pride preceded the Angels fall in Heaven some gather from that in 1 Tim. 3.6 It was so from the beginning and will be a truth to the end Luke 14.11 Whosoever exalteth himselfe shall be abased he that humbleth himself shall be exalted Be they particular persons Cities or Kingdomes if they exalt themselves through pride God will throw them downe Jer. 50.29 30. Babylon hath been proud against the Lord against the holy one of Israel and therefore shee should be ruined I believe the Kingdomes that are ruining now have been proud against the Lord and his worship they have provoked God with that sin and he will plague them with his Judgements God threatned Jerusalem for this sin Jer. 13.9 I 'le marre the pride of Judah and the great pride of Jerusalem And how you may see in Isa 3.24 Instead of sweet smells there shall be a stinke and instead of a girdle a rent Instead of well-set haire baldnesse Instead of a stomacher a girding with sackcloath and burning instead of beauty Thus God would marre it Isa 23.9 The Lord of Hosts hath purposed to staine the pride of all glory and to bring into contempt all the honourable of the earth He hath purposed and is powerfull to doe it Obser 2 The ruine of persons and Kingdomes is from themselves violence is risen up into a Rod of wickednesse their own injustice oppression and iniquities brought forth that which was their destruction a rod of wickednesse Davids sinne was a rod to himselfe 2 Sam. 12.9 10 11. Thou hast killed Vriah defiled Bathsheba now therefore the sword shall never depart from thine house I will raise up evill against thee out of thine owne bowels The Sinne and Rod grew out of one stock mens sinnes prove their rods Josephs Brethren
eyes of the world Obser 1. they had their imagery in chambers and secret places it was walled up and unobvious to most eyes Some covers and pretences such persons alwayes have for their superstitions and idolatries they cover them with their good intentions great devotion religion of their forefathers such as have some pomp and state there be in them such objects as help their memories and affections There is say they some truth some good and the rest may be born with Those worship so prosper and are at ease in their way they meete not with those temptations and troubles others doe 2. Such wayes of wickednesse cannot be carried so close but there will be some espiall of them Let them make wals to cover them up yet providence will order it so that there will be a hole in the wall some crevice to look through at and discern their doings the mistery of iniquity could not worke so closely but it was discerned Peter Sâ—ave found a hole in the wals of Roâ—â— and discovered the Popes practises to hinder Reformation of Errours in the Councell of Trent The secret plottings and conveyances to bring in Popery amongst us by Jesuites and others were espied detected and in due time disappointed 3. To find out exactly the great evils abhominations in States anâ— Churches much pains must be taken the Prophet must dig and digge in the wall their Idolatry was fortified and walled up and clear knowledge of it could not be attain'd without great toyle The Popish Idolatry hath been so wal'd up by Romish champions that it cost our Worthies and Prophets Whitaker Reynolds Perkins Ames and others much digging to discover the ill-favorednesse of their Imagery Their strong arguments are answered and Popery hath a black face and not only in this particular must there be digging to find out the mischief thereof but also in others It hath cost this Parliament digging to finde out the evill in Prelacy and Malignancy in the Land 4 Such is the force of Superstition and Idolatry that men ingaged therein goe further and grow worse they were not content with the image of Jealousie but they had formes of creeping things and abhominable beasts to worship They multiplyed abhominations Ezek. 16.51 and had painted gods upon the wall round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Hebrew is about and about double rankes of gods superstition knowes no end wee were of late in this Kingdome got into the paths of superstition and walked daily further and further therein they had gotten all gods but the true God 5. Idolatry is a grievous sin its abhomination the Lord therefore cals the Prophet to see what they did that he might be a witnesse of so great and grievous a sin as that was and the grievousnesse of it lyes in this 1. That they had forsaken the true God 2. Had changed the glory of the uncorruptible God into the formes of creeping things beasts abominable 3. That they had brought them into the holy place even where Gods holy ordinances ought to be 4. That they had driven God out of his holy place 5. That the chiefe men were drawn away and offered Incense to those dunghill gods 6. That they said the Lord sees it not 7. That they looked for help from those helpnesse gods 6. Note here that Idolatry infatuates wise men the Antients of Israel were become Idolaters those that were the Counsellors and Judges that should have maintain'd the true worship of God encouraged others by their counsell and example not to cleave to false worship but to the true and living God that should have punished Idolaters with death according to the law of Moses even they become brutish they worship forms of creeping things they disclaim the infinite glorious great holy and wise God even the God of Israel and adore Bats Moles c. a just hand of God upon men to whom because they receive not the truth with the love of it or the love of the truth God sends strong delusions that they believe lies 7. There is consent in wickednesse and false worship 70. of them are of one mind they take Censors and offer Incense to base dunghill Gods all the people break off their ear-rings to make a Calfe Psal 83.5 They have consulted together with one consent The Heb. is with one heart and are confederate against thee hearty consultation and hearty confederation against God and his worship Rev 13.3 And all the world wondered after the beast and worshipped the Dragon 8. See the cunning of Idolaters the Priests that most usually are first in such wayes they draw in the great ones to countenance their wayes they let them offer Incense with their owne hands which was a violence to the Priest-hood and they do all in darknesse that so objections may be prevented some great mysticalnesse be conceited to be in those ways which may breed reverence and esteem of them in the hearts of vulgars 9. Idolatrous superstitious persons are expensive to maintain their worship Here was much Incense burnt to their Idols A thicke cloud went up In Exod. 32.3 where their Idolatry first began after their comming out of Aegypt how prodigall were they of their jewels and ear-rings to make a false god Aegyptian jewels given them for adornation they make an object of adoration and when they had made them golden silver gods of which God complains Ezek. 16.17 Their prodigality ceased not there but they were at daily charges to honour and maintain them They decked the high places with garments of divers colours they covered the gods with broidered garments they bestowed oyle Sands Europae speculum incense fine flower and honey upon them yea they sacrificed their sonnes and daughters unto them Ezek. 16.18 19 20. The Papists are profuse in their superstitious worship the Churches of some Saints are so stuffed with vowed presents and memories that they are fain to hang their Cloysters Churhyards with them It s the nature of Idolatry and Adultery to be prodigall If Adulterers think nothing too much for their harlots Idolaters think nothing too much for their false worship 10. God appeals to man in case of great ingratitude wrong done unto him they were unthankfull for all the great things God had done they gave that honor was due unto Divine Majesty unto Images Idols whereupon saith God to Ezekiel Son of man hast thou seene what the Antients of Israel doe Judge thou of it should not they being aged lift up to honour invested with power prevent and punish such sins in a Church and State as here are committed should not they counsell and lead others by their example to serve me the onely true living God should it not be so I appeale to thee to make judgement of it but they doe otherwise are not the Antients become Idolaters have they not chambers of Imagery Are there not Censors in their hands Seest thou not the smoak of
the faithfulnesse of God in his Word and his infinite love in Christ 3. What God doth in the world he doth to fulfill his word the providences now extant are accomplishmēts of the word of God in Prophesies Promises 3. The Lord will not leave his Word what ever it be unaccomplished They shall know that I have not sayd in vaine I would doe this evill that I would afflict them A word is in vaine when it s not fulfilled inefficaciously fulfilled or unseasonably fulfilled none of all these befall the Word of God threats or promises Isa 55.11 The word that 's gone forth of my mouth shall not returne to me voyd but it shall accomplish that which I please it shall prosper in the thing whereto I sent it If God give out a word for Warres for destruction of Cities Kingdomes Churches for carrying into Captivity that word shall take place and be effectuall Zech. 1.6 My words and my statutes did they not take hold of your Fathes They overtooke them and Arrested them CHAP. VI. 11. Thus saith the Lord God Smite with thine hand and stampe with thy foot and say Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by the Pestilence 12. Hee that is farre off shall dye of the Pestilence and hee that is neer shall fall by the Sword and hee that remaineth and is besieged shall dye by the Famine thus will I accomplish my fury upon them 13. Thou shall yee know that I am the Lord when their slaine men shall be among their Idols round about their Altars upon every high Hill in all the tops of the Mountaines and under every greene Tree and under every thick Oake the place where they did offer sweet savour to all their Idols 14. So will I stretch out mine hand upon them and make the Land desolate yea more desolate them the Wildernesse towards Diblath in all their habitations and they shall know that I am the LORD HERE is the third part of the Prophesie which sets out the great griefe they should have for the sore Judgements of God upon them which Judgements are againe mentioned Sword Famine Pestilence Desolation In the 11 Verse their griefe is set out by Symbolicall expressions as Smiting with the hand stamping with the foote and crying Alasse And the cause of these First their sins Secondly their punishments Smite with thine hand and stampe with thy foot such Gestures have been used in contrary cases as well in great Joy as in great Griefe Ezek. 25.6 Because thou hast clapped thine hands and stamped with thy feet and rejoyced in heart with all thy despight against the Land of Israel It s spoken of Ammon who used those Gestures in an Insulting way against the Jewes but in this place these Gestures declare their unspeakable griefe for their sinnes and judgements and were usuall in case of sorrow Jer. 31.19 The Prophet brings in Ephraim repenting and that is a Declaration of it I smote upon my thigh and was ashamed and when God would bring terrour upon his people he bids the Prophet Smite upon his thigh Ezek. 21.12 Sometime in their griefe they did smite upon their thigh sometimes the brest sometimes the other hand Smite thine hands together So Balack did Numb 24.10 sometimes the head Homer hath it often Lib. 3. Tuscul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smote on his thigh And Tully mentions among other kinds of mourning their smiting of the cheeks their brest their thigh their head Stampe with thy foot In cases of great and suddaine griefe men use to stamp upon the Earth Odyss l. 6. Homer speaking of Irus about drawing of Teeth saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stampt the earth with his foot And Cicero in Bruto saith Nulla pedum supplosio There was no stamping with the feet Alas In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint and Theodotian renders it Euge and make it a note of rejoycing and exalting because Idols were destroyed and Gods Judgements executed but it s upon mistake of Ach for Heach which is Euge but Ach is alwayes a note of griefe and that exposition of theirs suits not with the subject matter which is Sinne and Judgement It s well rendred by Jerome Heu and by our Translation Alas a word constantly used to note griefe Josh 7.7 Israel fell before Ai Joshua rends his Cloaths fell on the earth and cryed Alas O Lord God c. Joel 1.15 Amos 5.16 Revel 18.10 In cases of great sorrow they used this word These outward signes of sorrow are commended that the people might be awakened out of their security that they might be more affected with the calamities were comming and their sinnes that hastened such calamities upon them words are transient and leave little impression but visible signes worke more strongly affect more deeply and draw the spirits of beholders into a Sympathy Obser God would have those are his to mourne for the sinnes and judgements are comming upon a Land and people for them the Prophet must Smite with the hand stampe with the foot and cry alas for all the evill abominations of the house of Israel and for their calamities Some doe mourne for calamities few for sinnes of the people but here their sinnes come in first and afflicts the Prophets spirit most the Judgements afterwards Psal 119.136 Rivers of water runne downe mine eyes because they keepe not thy Law And ver 158. I beheld the transgressours and was grieved It s safe doe it Ezek. 9.4 Goe through Jerusalem and set a marke upon the foreheads of them that sigh and cry for all the abominations 1 Cor. 5.2 The Apostle blam'd them that they did not mourn for the incestuous Corinthians Ver. 12. Of these sore Judgements hath been formerly spoken in the fifth Chapter that there is no escaping them and of Gods accomplishing his fury he would beare no longer but utterly destroy them Obser 1 1. That God doth often punish men where they sinne Ver. 13. Their slaine should be among their Altars Idols in the place where they offered their sweet savour Sennacherib was slain in the house of his God Nisroch as he was worshipping Isa 37.38 2. That Idolatry and false Worship is costly They offer sweet savour every where to all their Idols they think nothing too much for their false way the sweet Incence was very costly and only for Gods use not their owne houses yet their Idols shall have it men will part with much this way Isa 46.6 They lavish Gold out of the Bag c. Wildernesse towards Diblath Vers 14. Some make it to be the same with Riblah in the 2 Kings 25.6 and Jer. 34.5 Mentioned also in Numb 34.11 This may well be Munster following Rabbi David saith is put for Riblah because of the likenesse of ד and ד in the Hebrew tongue and Jerome conceives it is the same with Riblah
to Ariel the City where David dwelt Ariel is Jerusalem so called because there was the Mountaine Temple and Altar of God so it is in Ezek. 43.15 The Altar shall be four Cubits the Hebrew is Harel the Mountaine of God where the Temple and Altar was but the word is Ariel not Harel and signifies the Lyon of God not because Jerusalem was in the forme of a Lyon but for that it was a strong City thought to be impregnable and God threatens ruine against it and Vers 5. It shall be at an instant suddainely when men have no thoughts thereof it should be as suddaine as Thunder Earth-quakes and Tempests are Vers 6. Hab. 1.7 Shall they not rise up suddenly that shall kill thee Yes they should the Northerne Army was upon them before they looked for them they cryed Peace Peace and when it is so then sudden destruction is at hand 1 Thes 5.3 The old World was secure untill the day that Noah entered into the Arke Luke 17.27 and then the Flood came presently and destroyed them all they beleeved neither Noahs Preaching nor his preparations for himselfe and Children So in Sodom they were not awakened out of their security till the fire and brimstone was felt Gen. 19.28 29. Agag thought the bitternesse of death past when he was going to execution 1 Sam. 15.32 While Belshazzer is drinking healths God sends a hand to write a sentence of death against him and his Kingdome Dan. 5.4 5 30. In a morning shall the King of Israel be utterly cut off ere he can get out of his Bed God would let out his blood Hos 10.15 What ever men thinke the Judge and Judgement is at the doore its neer Germany Denmarke Ireland England did not thinke that such sad bloody destroying Judgements were so neer as now they find them Let us not be secure but feare passe the time of our sojourning here in feare remembring Solomons happinesse Prov. 28.14 Happy is the man that feareth alway and Jobs practice The thing which I greatly feared is come upon mee Job 3.25 Let Gods Judgements come sooner or later it 's duty wisedome in us to feare to prepare for them its folly to sleep when thieves are about the house and may prove death to doe it when a fire is kindled in the habitaâ—ion 2. No people sinning grievously against God are exempted from desolating judgements this people was Gods people more peculiarly then any people in the World besides Deut. 7.6 A people neere unto God Psal 148.14 Wise and understanding Deut. 4.6 They were the Redeemed ones Isa 62.12 The holy people Dan. 8.24 that knew Gods name Isa 52.6 That had Gods Law in their hearts Isa 51.7 That were blessed above all Deut. 7.14 They had the holy Land the Temple Worship Ordinances Oracles of God the Prophets and presence of God onely All the World besides lay in darknesse were without God but these were his strength his glory Psal 78.61 As deare to him as the apple of his eye Zech. 2.8 Yet when these people sin'd and rebel'd against God destructive judgements came upon them An end is come upon Thee Vpon thee Jerusalem upon thee my people They were honoured with many titles were Gods Church yet when they sin'd against God cast off his Yoâ—k none of them not all their priviledges would protect them from desolation Gods Judgements are Gods messengers sent forth at his pleasure I will send mine anger upon thee God hath the command of judgements as any man hath of his servants the Centurion had not so much power over his Souldiers as the Lord hath over punishments calamities and ruines of Kingdomes be they publique or private judgements they are at the beck of the Lord What was the anger and judgement here the sending of Nebuchadnezzar with his hasty and bitter Caldeans to destroy the Jewish Nation God had that King and all Forces at command to send out of Babylon about his service to make Warre upon his people that were Idolatrous God hath his four sore judgements to send upon a Land when he pleases Ezek. 14.21 He can send Hornets among people to sting them to death Deut. 7.20 If he doe but hisse for the Fly of Aegipt and the Bee of Assyria they shall come and doe their office Isa 7.18 19. If God call for any evill upon Kingdomes Cities Churches Families Persons they come presently and accomplish the message they are sent for when God spake by Moses and sayd Let there be Froggs Flies Lice Murraine Hayle Locusts Blood Darknesse Death they came immediatly God hath called for a Sword upon most part of the Christian world and is it not at worke Doth it not eate flesh and drink blood May we not say O thou Sword of the Lord how long will it bee ere thou be quiet put up thy selfe into thy Scabbard rest and bee still How can it be quiet seeing the Lord hath given it a charge against Ashkelon and against the Sea shore there hath he appointed it Jer. 47.6 7. God hath command of Warres gives charge to the Sword against Ireland England other places there hath he appointed it and how can it be quiet no till Gods will and worke be accomplished there is no quiet 4. Gods proceedings with a guilty Nation are just and equall his judgements are without reproofe I will judge thee according to thy wayes not as I will but as thou hast done not after my wayes or the wayes of other people but after thine owne ways how just is it that a man should reap what he sows If men have the Law passe upon them according to the nature and merit of their facts what wrong is done to any who hath cause to complaine of the Judge God knows the nature and merits of a Nations sinnes and proceeds in his judgements accordingly He is a righteous Judge and no man hath just cause to complaine he stops the mouth of iniquity Lament 3.39 Wherefore doth a living man complaine a man for the punishment of his sinnes he should not doe it It s just equall that if a man sinne against God he should suffer from God if God beare his sins he must beare Gods punishments let Kingdoms suffer dreadfull things from Heaven Warres Famine Pestilence what ever is destructive God is to be justifyed by all he deales with you according to your wayes let the most carping Momus the severest Critick let Satan himselfe Gods greatest enemy examine his judgements upon Kingdomes Churches together with their sinnes and he shall justifie God and pronounce him cleare equall righteous in his wayes God deales not otherwise with men then their wayes require Zech. 1.6 According to our wayes and according to our doings so hath the Lord dealth with us Therefore justifie God and be patient 5. It s mens owne wayes which bring ruine upon them I will judge thee according to thy wayes Thy wayes bring my judgements Proverbs 1.31 They shall eate of the fruit of their owne wayes
about yet he laid it not to heart And is it not so with England we had need to cry with David Psal 79.8 9. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Help us O God of our salvation for the glory of thy name deliver us and purge away our sinnes for thy names sake My face will I turne also from them Ver. 22. and they shall pollute my secret place c. This verse is a continuation of their calamities and hath in it two grievous ones 1. The aversion of Gods face 2. The pollution of the secret place Concerning the first it 's questionable from whom he would turne his face from the Chaldeans or from the Jewes Some cary it from the Chaldeans and so the sense is this Though they be a barbarous people and doe unheard of things pollute my holy place sack my holy City burn all to the ground slay and captive my people yet I will turne my face from them I will not restrain them at all but let them goe on freely and fully in such wayes and take no notice of any thing done against mee or my worship Others to whom I incline expound it of the Jews that God would turn his face from them and then the meaning is that God would afford them neither his presence counsel comfort nor deliverance but he would leave them to shift for themselves and take no further care of them Gods face in the Scripture signifies 1. His presence Psalm 51.11 Cast me not away from thy prâ—sence The Hebrew is from thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Counsel 2 Sam. 21.1 David enquired of the Lord. Hebrew sought the face of the Lord that is sought counsel of him 3. Comfort Psalm 69.17 Hide not thy face from thy servant for I am in trouble shine upon me and comfort me So Psalm 31.16 Make thy face to shine upon thy servant That is favour comfort make him glad 4. Deliverance Psalm 31.1 How long wilt thou hide thy face from me That is deny to deliver me There is mention of hiding his face turning away his face and setting his face against The first befals the godly Psalm 88.14 and 30.7 The other two the wicked as here in our Prophet they were a wicked Generation and God turned his face away from them and set his face against them Ezek. 15.7 They shall pollute my secret place That is the Sanctum Sanctorum the most holy place where the Arke was which had the two tables of stone 1 Kings 8.9 Into this only came the High Priest and but once in the yeare and that upon the dayes of expiation in which day he expiated the sins of the whole year by blood for blood and Incense hee carried in with him Heb. 9.7 And some thinke the smoake of the Incense darkned the holy place because no man can see God and live At first it was filled with a cloud and God was in that cloud 1 Kings 8.10.12 Gods nature is invisible and inaccessible but in the cloud smoake he did manifest his glorious presence to the high Priest who consulted with the Lord for the good of the people The place was cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sept. render it my visitation because there God and the high Priest visited one another It 's observ'd in Histories that Pompey went into this secret place and being asked what he saw said a Cloud and hereupon it was given out that the Jewes were Cloud-worshippers One Heliodorus also thrust into this holiest of places Cunaeus de republ Jud. Weems who afterwards was strucke with madnesse Robbers shall enter into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint hath it They shall enter without restraint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any keeping them back Theodot Plagues shall enter men that will be a plague infecting and destroying all The Hebrew notes such Robbers as do make a violent entrance into the houses and possessions of others Your margents express it Burglers and Burglary in the acceptance of Law is a fellonious entring into another mans house wherein some person is or into a Church in the night time with intent to steale or doe some fellonious act there albeit the act be not done But in the naturall signification of the word burglary is a robbing of an house whither by night or day and these Chaldeans were Burglers men that should breake into the Sanctuary and secret place Ezek. 18.10 There is the same word and it 's joyned with blood If he beget a son a Robber that is a shedder of blood a house-breaker a murtherer which shews there is violence joyned with it which regards not Lawes and rights Obser 1 That judgements succeed one another upon a guilâ—y people Also I will turn away my face Hee had spoken of sad judgements some 11. or 12. and yet he comes in with more There was a succession of sinnes and answerably a succession of Judgements Obser 2 2. They are a miserable people from whom God turnes his face where his face is there is happinesse When Aaron and the Priests prayed for a blessing upon the people Numb 6 25 26. this was the chiefe Petition of it The Lord make his face shine upon thee The Lord lift up his countenance upon thee Intimâ—ting that if they had these no comforts or blessings would be wanting Psal 44.23 The destruction of the Canaanites the implantation of the Israelites and their salvation is attributed to the light of Gods countenance as well as to his right hand and arme because if they have Gods face and favour they shall have his hand and arme to doe anything for them therefore Asaph in Psalm 80. three times prayes thus Cause thy face to shine and we shall be saved vers 3.7.19 He knew if Gods face were towards them Gods power would work for them and they should have salvation of all sorts salvation from enemies which there he speaks of and from errours Psal 67.1 2. If Gods face did but shine upon them then his way would be known upon earth if not they should mistake and fall into errours and foul wayes Prov. 16.15 In the light of the Kings countenance â—s life much more in the light of Gods countenance is life the life of Kingdoms Churches Families which Daniel knew and therefore prayed Chap. 9.17 That God would make his face to shine upon the Sanctuary which was desolate the turning his face to them would quickly re-edifie it as the turning it from them had made it desolate When the Lord doth turn away his face nothing but misery attends a people Gen. 4.14 saith Cain from thy face shall I be hid Thy favour wil not be towards mee no shine shall I have but all shade and what then I shall be a vagabond upon the earth and feare death by every one that meeteth me When God takes away his face from any the face
the Law the Priests should have no sound or true knowledg of it Read it But the law c. The sense will not much differ they look for visions from Prophets But they shall not have the law from Priests vision and Preaching both shall fail them This phrase To perish from is an Hebreisme and noteth not abolition but absence the law should not be dissolv'd lost But taken from those Priests they should be without the law Take some places where you have the like speeches Psal 142.4 Refuge failed me The Hebrew is perished from mee I was without refuge Amos 2.14 Flight shall perish from the swift Power of flying shall be absent And Joel 1.5 Howle ye drunkards because of the new wine for it is cut off from your mouth That is there is none for you and so here The law shall perish from the Priests That is the sound knowledg and true interpretation of the law shall be absent from them their lippes shall preserve no knowledge Counsell from the Ancient Elders some refer these to Church-officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 37.2 Elders of Priests the Prophets were to teach them the Priests to offer sacrifices and the Elders to order and discipline them which required wisdome and Counsell Others refer them to State-Elders in which sense the word is frequently used Gen. 50.7 Exod. 17.5 Psal 105.22 and is there translated Senators Take it in which sense you will Counsell should perish from them they should not be able to advise for the welfare of Church or State Obser 1 When a people is under Divine displeasure there is a succession of evils for them mischiefe after mischief they may not expect a few but many Saul after he had sin'd in sacrificing rejected God Samuel tels him that his Kingdome should not continue 1 Sam. 13.14 Then 3. Companies of spoilers came Mischiefe from the Philistines vers 17.18 Then had they no Smith in all Israel v. 19. After Chap. 15.23 He heares God had rejected him from being King that he had rent the Kingdome from him v. 28. After this he was trobled with an evill spirit from the Lord Chap. 6.14 In the 17.10 Goliah defies the Armies of Israel Chap. 18.7 8. David is magnified above Saul which vexed him to the heart and filled him with fear vers 29. He is disappointed of David whom he attempts to kill Chap. 19. He distrusts his servants and complains of their unfaithfulnesse Ch. 22. The Philistims invade his Land being in pursuit of David Chap. 23. David Abishai came upon Saul sleeping and could have kil'd him Chap. 26. Being sore distressed he seeketh to the Witch of Endor When God was departed no answer by Prophets and the Philistims were upon him the Witch raises the Devill who tels him of nothing but his own and Israels ruine Chap. 28.19 These tidings struck him halfe dead v. 20. After this his sons are slaine his Army is routed he and his Armour bearer ki l themselves Chap. 31. here mischiefe followed upon mischief Pharaoh had ten plagues one after another and in the Revelations you read of 7. Trumpets 7. Vials they came not single but by seavens and brought in mischief after mischief and judgement after judgement Jer. 51.31 32. One Post shall run to meet another and one messenger to meet another to shew the King of Babylon that his City is taken at one end that the passages are stopped the reeds burnt and the men of War affrighted Many evils and troubles doe befall States and Churches when they are under Gods wrath Deuteronomie 31.17 Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured and many evils and troubles shall befall them so that they will say in that day are not these evils come upon us because our God is not amongst us When God is in a way of revenge hee is continually at his work so that one misery is but the messenger of another and here is the misery of the wicked they shall perish rather an hundred times over then goe unpunished 2. God proceeds by degrees and steps to severity of judgements though people be exceeding guilty deserve as much wrath as is in all the vials of God yet he pours not out all his wrath at once mischief comes after mischiefe and rumour after rumour First Some drops of a viall then some little streams Mansuetudo iram Clementia paenam moderatur after that the strength God hath clemency in him moderating his punishments If little ones will prevaile with sinners he will with-hold the greater Sometimes though he see no amendment in the Creature his own goodnesse bowels and compassion doe cause him to forbear Psalm 78.38 He did not stirre up all his wrath He had cause to have done it they flattered with him lied unto him their heart was not right they brake Covenant vers 36.37 And yet hee stir'd not up all his wrath he kindled not the fire so hot as utterly to consume them Nay that wrath which was up and comming out he turn'd away And why He was full of compassion and remembred they were but flesh Yet because they were a stubborn people profited neither by mercies nor judgments but fell to Idolatry it's said vers 9. Hee greatly abhorred Israel and then the consuming fire was kindled vers 63. At first Gods wrath is little Psal 2.12 I was a little displeased Zâ—ch 1.15 But if sin grow Gods wrath grows as Ahab's cloud at first little as a hand but quickly it covered the face of heaven it was black with clouds and winds and there was a great raine How little soever Gods wrath be in the rise it can sodainly cover the face of heaven cause a great raine a raine of fire and brimstone an horrible tempest Psalm 11.6 God hath great wrath and fiercenesse of wrath 2 Kings 23.26 He hath a little finger a hand an arm and loins to be heavy upon sinners He begins with the little finger if that doe good he will stop if not you shall feele his hand his arme and weight of his loines he hath wrath reserved Nahum 1.2 Wâ—ath to come 1 Thess 1.10 3. Wicked men in great streights will sue to them for help whom before they hated they should seek for a vision from the Prophet now they were in extreamities and they run from Prophet to Prophet to get some Counsell and Comfort The false Prophets who had been countenanced by them had deceived them the true were hatefull to them Jeremiah Zephaniah Baruch were left and now they sue unto them for visions see Jer. 37.17 and 38.14.27 and 42.1 2 3. There the King Princes and people being distressed seek to Jeremie yet he was cursed by them Jer. 15.10 Beaten and put into prison Chap. 37.15 Ahab sends for and consults with Micaiah whom he hated when he was to goe out to Warre and in a streight
of minde griefe is a heavy burthen and causes men to sigh as those that are burthened Exod. 2.23 The children of Israel sighed by reason of bondage The heavy bondage they were under made them groane and sigh and so these here had the burthen of Jerusalems abhominations upon them and that made them sigh Prov. 29.2 When the wicked beareth rule the people mourn It 's the same word they mee◠with heavy pressures make them sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gravius sonat quam ח ana ק graviorem notat gemitum quam ana ח That cry This notes such sorrow as exceedes sighing and must vent it selfe in a more full way viz. with crying vehemently as wounded men use to doe when they breath out their soules Ezek. 26.15 The wounded cry when the slaughter is made And Jer. 51.52 Through all the land her wounded shall groane or cry It 's the same word so that the meaning is they did sigh greatly and cry out bitterly for the abhominations were in Jerusalem Obser 1. The Lord looks upon the world with a discriminating eye some he looks upon to be marked and some to be left unmarked all are not equall in Gods thoughts or eye some from eternity he predestinated some he passed over and now in time some he eyes for salvation Prov. 15.3 The eyes of the Lord are in every place beholding the evil and the good some he sets by for perdition his eye distinguisheth between the pretious and the vile Psal 34.15 16. The eyes of the Lord are upon the righteous and the face of the Lord is against them that doe evill He beholds both but with a different aspect one sort he beholds to doe good the other to cut off Psalm 11.4 His eye-lids try the children of men he lookes fixedly upon them and as they are so he deals with them Iob 36.7 It 's said he with-draws not his eyes from the righteous They are the delight of his eyes but the wicked are thorns provocations to his eyes Isa 3.8 2. When the Lord proceeds to judgment of Cities Churches People Kingdomes he doth it judiciously considerately he doth not powre out wrath from heaven at all adventures let it light where and upon whom it will but he makes enquiry who are fit to be punished and who to be spared Psal 9.7 The Lord hath prepared his throne for judgement And then vers 8. Hee shall judge the world in righteousnesse And vers 12. He makes inquision for blood The oppressed he will relieve the oppressors he will cut off When judgements are abroad especially Warres all things seem to move confusedly and wicked men to doe what they list they will destroy all before them but they cannot the judgments are the Lords and he carries them on judiciously there be eyes in the wheels and a Divine spirit in them and they doe not move they cannot move otherwise than the wise God will have them 3. In the worst times God hath some who are faithfull and serve him Violence had fill'd the land the Idoll of Jealousie was set at the Altargate chambers of Imagery in the wals of the Temple the Antients of Israel worshipped the forms of creeping things and abominable beasts the women wept for that shamefull Idoll Tammuz corruptions abounded in Church and State yet some faithfull ones the Lord had that were undefiled The Church of God did never totally faile nor ever shall When all flesh had corrupted its wayes the wickedness of man was grown great When the earth was fill'd with violence Gen. 6.5.11 12. yet then even then was Noah untainted He was just and perfect in his generation and walked with God vers 9. In Ahabs dayes when Jezebel cut off the Prophets of the Lord and he vexed the righteous with his will-worship abominable idoletries and forced them to flye to Jerusalem and things were so extreamly ill the righteous so wasted that Elijah a Prophet thought there was none left in Israel but himselfe even then the Lord tels him there were 7000. which had not bowed their knees to Baal nor kissed him 1 K. 1.18 They have shew'd that false god no reverence contracted no pollution by doing as the rest did when Ahaz who is stigmatiz'd for his wickednesse 2 Chron. 28.22 when he reign'd cut in pieces the vessels of the Temple and shut up the door◠of the Temple and made Altars in every corner of Jerusalem vers 24. yet his own sonne Hezekiah was godly at that time and hated the wayes of his Father When Christ came there was a Joseph and Mary a Zachariah and Elizabeth a Simeon and Anna with some few others and the times were exceeding bad then In the depths of Popery were pauperes lugdunenses of whom Reinerus a Popish Inquisitor writes that they had a great shew of godlinesse because they liv'd justly before men believed all things well concerning God and all the Articles of Faith only they blasphemed and hated the Church of Rome God had his Hus Jerome of Prague and Luther in times bad enough 4. The number of men to be sav'd in Jerusalem is few Commission is given to the man with the Inkhorne by his side to goe and search through Jerusalem and where he found any mourning sighing to mark them and surely this number was very few he is not to mark stree s families but particular persons which notes the paucity of those that were truly godly and to be saved In Aegypt the bloud was upon the lintell and side posts of the doore and so whole families there escaped but here in Jerusalem the mark is not upon the door but the fore-head many doores whole families were passed over here and there one found and marked take a place or two to this purpose Jer. 5.1 Runne to and fro through the streets of Jerusalem and see now and know and seeke in the broad places thereof if yee can finde a man if there be any that executeth judgement that seeketh the truth and I will pardon it Here God bids them search and see if they could finde a man and bring forth so that the City might be spared but they could not find one This satisfied not God they might be carelesse in that work overlook some man that did it God therefore will search himselfe Ezek. 22.30 I sought for a man among them that should make up the hedge and stand in the gap before mee for the land that I should not destroy it but I found none Neither man nor God could finde any these expressions shew that the number of the godly was very few that those were so durst not appeare in publique because the times were so prophane and perillous but hid themselves and mourned in secret Few is the number of true believers and true mourners there were two Prophets Jeremiah and Vriah the Rechabites Baruch the Scribe Ebedmelech the Black-a-moor with some few beside The thought of the scant number of the good ones sadded the heart
wept over Ierusalem Micah when hee considered the sinnes of Samaria and Ierusalem with the heavy judgements were comming Chap. 1.8 saith I will waile and howle I will goe stript and naked as if sorrow had bereft him of his wits I will make a wailing like the Dragons and mourning like the Owles Vid. a Lapid Sanct. what they say of the Dragon and Owles mourning great mourning with outward expressions are set out thereby Iob 30.29 I am a brother to Dragons and a companion to Owles or Ostriches 4. Universall not for some few or great abhominations but for all the abhominations Church State City Family-abhominations they laid all to heart and left none unbewail'd Why doe the godly sigh and cry 1. God is dishonoured by the sins of others as well as by our owne and the godly are grieved when God is dishonour'd by any Psalm 119.136 Rivers of waters run down mine eyes because they keepe not thy law Davids afflictions drew not so many tears from him as the sins of others not his banishment by his sonne as the breach of Gods law by the wicked Nothing went so to his heart as the dishonour of God whose glory shining in his word and Ordinances is dearer to the godly then their lives Elijah desired to dye when he saw God so dishonoured by Ahab and Iezabel The eye is for two things for sight and tears if we see God dishonoured presently our eyes should be filled with teares 2. If we mourn not for the sins of others we draw them upon us we make them ours they mourned here for all their abhominations left they should be found guilty of any And 1 Cor. 5. The Corinthians were d filed with the sin of the incestuous person because they did not mourn and doe their duty to affect his heart or remove him from their body Bradford praid the Lord to forigve him his other mens sins 3. It 's argument we mourn for sin as sin when we mourn for it in others Sinne is the breach of the Law any where and if I grieve sigh cry for it in my selfe and not in others it s some selvish respect not the nature of sinne which causeth that mourning he hates poison as poison hates it every where in whose handsoever it be and he mourns for sinne as sin would neither himselfe nor have others violate the law of God 4. The sins of others are of a destroying nature as well as our own they may destroy Armies States Churches Councels Eccl. 9.18 One sinner destroyeth much good One Achan one murtherer may undoe a land he defiles it brings perill upon it 2 Sam. 21. 1 2 3. God appointed a speciall sacrifice to expiate murther Deut. 21. and no satisfaction was to be taken for a murtherers life Numb 35.31 Saul slays the Gibeonites unjustly and the 3. years famine is upon David and his people The death of the Levites Concubine and Benjamins refusall to deliver up the Delinquents to justice caused a bloody Warre and the death of above 65000. men 5. It argues strength of grace to mourn for others sins censuring and reproaching of others for their sins argues strength of corruption and mourning for them argues strength of grace a sound spiritual constitution such an one was in Christ he prayed for the hardnesse of others hearts Mar. 3.5 6. They mourn for abhominations they doe great service for the places where they live they stand in the gappe they keep off Gods judgements When the people had sinn'd in making a Calfe and Gods judgments were breaking in upon them did not Moses mourn weepe pray before the Lord and keepe off the sad things were hastning towards them Psal 106.23 He said he would have destroyed them had not Moses his chosen stood before him in the breach to turn away his wrath least he should destroy them Mordecai is bitternesse he mourned for Hamans villany bloodines evil befalling Gods people and prov'd a deliverer of them he was a son of contrition and after a sonne of consolation The mourners teares oft quench the fire of Gods wrath divert judgements if not but destruction comes as here yet the mourners have this testimony in their breast that they drew not down the vengeance on the Church or State 7. They are blessed that mourn Math. 5. These here were marked had testimonies of Gods good will towards them Jeremie was a mourner Chap. 9.1 and Chap. 15.11 saith God there I will cause the enemy to entreat thee well in the time of evill Here was a blessing promised and the faithfull God could not but perform it When the earth is watered by the heavens its blessed but when the earth waters the heavens when we put tears into the Lords bottle when wee mourn and weepe for the abhominations of the earth there is a greater blessing Psal 12.5 For the sighing of the needy I will arise and set c. Isa 57.18 I will restore comfort unto him and to his mourners 8. Others mourn for the sins of men that are not men The land mourns because of swearing Ier. 23.10 The whole creation groaneth and travaileth in paine Rom. 8.22 For what should we mourn 1. For effusion of so much blood in the Kingdome and spoiling so many Townes when Ziklag was burnt it s said David and those with him wept till they had no more power to weepe 1 Sam. 30 4. What would David do if he were now alive amongst us to see Countries and Kingdomes consum'd with civill wars Isa 22.4 Looke away from me I will weepe bitterly labour not to comfort me because of the spoiling of the daughter of my people For it is a day of trouble and treading downe Josh 7.9 and of perplexity by the Lord God of hoasts in the valley of vision breaking downe the walls and flying to the mountaines Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for her children refused to be comforted because they were not Rachel was buryed in Bethlehem Gen. 35.19 and Rama was not far from it she is put for the Bethlemiticall women who wept bitterly for their children were slain and carried that way into captivity and should not England weep because thousands of her children are not many precious ones are gone the sword hath drunk their blood If Martha and Mary wept for one Lazarus the friend of Christ why should not all our Martha's and Maries weepe when so many Lazarusses so many friends of Christ have been cut off Isa 57.1 The righteous perish and no man layeth it to heart 2. That Justice takes not place but rather injustice and oppression Isa 59.11 We roare all like beares and mourn sore like doves we looke for judgement but there is none And vers 14 15. Justice stands afar off equity cannot enter he that departs from evill makes himselfe a prey and the Lord saw it and it displeased him that there was no judgement The oppressed cry 3. For
〈◊〉 〈◊〉 whereby God was propitious unto them and so was ignis reconciliatorius but this fire here is mentioned in opposition to such an effect and was ignis exitialis a destructive fire like that went out from the Lord and destroyed Nadab and Abihu It sets out Gods wrath which is frequently in Scripture expressed by fire Fill thy hand Hee must not take a coale or two but his hand full neither one hand but both for the word is in the duall number and notes the hollow of the hands the most capacious parts those he must fill 3. And scatter them over the City He must take his hands full of coales and what then not keep them in his hands but scatter them not upon a house or two one street or two but over the whole City Gods intentions was to destroy the City by fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it s represented to Ezekiel by coales and those scattered over the City the Hebrew is emphaticall This part of the vision with that in Ezek. 9.4.15 where Christ is brought in marking the mourners and here scatering the coals of fire over Jerusalem seems to represent the double comming of Christ 1. That comming of his in mercy when he tooke our nature upon him and sought out that was lost heal'd the broken hearted preached deliverance to the Captives set them at liberty were bruised and refreshed those were weary and heavy laden 2. His comming in judgement which will be in flames of fire to take vengeance on them that know not God then Christ will come with both his hands full of fire 2 Pet. 3.10.12 and scatter those coales all the world over and set it on fire and sentence the reprobate to eternall fire God looks upon and after the things of the world Obser 1. the ways of men what ever the thoughts of men are concerning him In Chap. 9. vers 9. They said the Lord had forsaken the earth the Lord sees not but here you may see he saw the wheels all the motions of things in the world and especially at Jerusalem where they thought themselves secure the Lord saw into their hearts knew their thoughts and heard their atheisticall speeches 2. Christ receives authority and commission from the Father for what he doth He in the Throne said to the man cloathed goe John 5.19 The Sonne can doe nothing of himselfe And v. 22. The Father hath committed all judgement to the Son Hee hath the keyes of hell and death in his hand Rev. 1.18 and they were put into his hand Matth. 28.18 All power in heaven and earth is given unto me 3. The Cherubims or Angels have power over the wheels they move not of themselves they are under the Cherubims under their command at their disposing Angels have great interest in the affairs of the world there are scarce any naturall motions but they have influence into them winds tempests thunders earth-quakes plagues famines so for other wheels in Kingdomes and Churches which have voluntary motions as wars tumults divisions changes c. these be not accidentall casuall but have superior agents 4. The Lord doth use the Ministery of Angels in the execution of his judgements especially his fiery judgements The fire was between the Cherubims God had given them charge of the fire and they were to kindle a fire in Jerusalem You heard in Chap. 9. of the 6. Angels that had their slaughter-weapons and were sent out of God to destroy utterly man woman maid and child they are ready to execute his judgements they are flames of fire Heb. 2.7 and its suitable to them to be employed in fiery judgements 5. The Lord Christ hath power over the Angels and all inferiour creatures the Cherubims are over the wheels and Christ is over them and the wheels too he goes in between the wheels and takes fire that is between the Cherubims Let services of what nature soever be in the hands of the creatures men or Angels Christ can step in and do what the Father hath appointed over-rule the motions of the highest and lowest wheels of the noblest or meanest creatures 6. Christ hath variety of dispensations hee is a dispenser of judgment as well as mercy he dispenseth the favours of the Father and the wrath of the Father In Chap. 9. he marks the mourners and here he scatters coals of fire He represents severall persons sometimes the same man hath sate in Parliament hath been a Warriour in the fields a Father in the family and acted answerably A Steward provides for those in the family and punisheth those are Delinquents in it So Christ is sometimes upon the Throne doing acts of mercy sometimes acts of justice and sometimes he is off the Throne acts as a servant 7. When the Lord is wrath with a people and intends judgments he turns those creatures have been very comfortable and usefull unto them to a terrour unto them Fire what a necessary what a refreshing creature is it and now fire must be taken to fire their City to burn down all that through the help of fire was built they had abused fire to maintain their gluttony for fulnesse of bread was one of their sins they burnt Incense to Idiot and abused the Altar fire which had been the greatest refreshing to their soules their sacrifices were by fire and were consumed by fire they had acceptance with God attonement was made and now even this fire kindled upon them 8. Terrible judgements are in the hand of Christ and come out from him Fill thy hand with coales and scatter them over the City This is spoken humanitus not that Christ tooke coals but hee hath that is analogous unto coales fiery vertue creative power of any dreadfull judgements When Christ said to the man had not on the wedding garment friend how c. take him bind him hand and foote cast him into utter darkenesse this was dreadfull In Chap. 1.27 and Chap. 8.2 Christ appeared like a man of fire And Rev. 1.14 15. Christs eyes and feete were like unto fire in the two first places hee was in a way of judgement against Jerusalem in the last against the Churches had fiery judgements in his hand They are in his power to produce to encrease to order and moderate he can make a judgement terrible and fiery continue it as long as he pleases He hath fire in his hand and can scatter it when and where he pleases hee scattered it upon Jerusalem here upon it afterward when Titus besieged it he scattered fire upon the Jewes which consumes and wasts them to this day he scattered fire upon the 7. Churches which dissolv'd them and hath he not scattered coales of contention and warre among us which burn and consume us daily and threaten the foundations of Church and State We may think its this man and that man that throws the coals but its Christ doth it Luke 12.49 I am come to send fire on the earth
and miserable conditions God sends in hope and helpe they were now stript naked of all their comforts amidst Barbarians in a servile sinking condition saw no likelyhood of bettering their condition being under the hand of a potent and severe Adversary yet now hope and helpe comes in I will gather you you that are Captives desolate more low and miserable then ever you were even you will I gather thus God lets in comfort to them in their comfortlesse estate and its Gods way to doe so When the Israelites cryed in Aegypt by reason of their bondage when they were sorely afflicted saith the Text God heard them remembred them looked upon them and had respect unto them Exod 2.24 25. And in the next Chapter he appeares to Moses tells him he had seen their affliction knew their sorrows and was come to deliver them vers 7 8. When people are outwardly or inwardly low its Gods method frequently if not constantly to afford reliefe Psal 116.6 I was brought low and he helped mee He was low in Sauls dayes low in Absoloms but the Lord helped him When power is gone from a people and none to be found in publique or private to help a people then are they in an afflicted miserable condition yet then God affords helpe Deut. 32.56 So Nehem. 9.27 In the time of their trouble when they cryed unto thee thou heardest them from Heaven and according to thy manifold mercies thou gavest them Saviours When the Jews were brought low by Haman and at the borders of death all of them God appeared in Esther Abasuerus turned the storme upon Haman himselfe and helped the Jewes in that strait 3. Things which are hard and seem impossible to flesh aâ—d blood are easie unto God How difficult was it to the judgement of those Captives to conceive a returne they were farr from Jerusalem the journeys long and dangerous they at Jerusalem had rejected them they were under a mighty Tyrant the terrour of Nations they were scattered in severall places imployed to servile worke for the profit pleasure of the Chaldeans as digging in their Mines plowing of their Fields dressing of their Vines if they should stirre to get away the King had command of 127. Provinces and could presently raise Forces to fetch them back or cut them off c. These and such like thoughts made it seem difficult if not impossible to them that they should ever returne againe to Jerusalem but the Lord would gather them it was an easie act to him no more then a Shepheard gathering of his Flock into the fold he whistles or sends out his Dogg and presently they all runne into his Fold so when God spake the word mov'd the heart of Cyrus he made a Proclamation for the Jewes to go up to Jerusalem and presently it was done In Ezek. 37.11 You may read the Jewes apprehensions of their conditions they say Our bones are dryed our hope is lost we are cut off for our parts They thought themselves like dead and dry bones that lye in the bowels or on the face of the earth without hope of life or ever returning into their owne Land but by the Parable of the dry bones which at a word of Prophesie were inlâ—veâ—ed raysed and made a great Army God shewed what he could easily doe in things seeming to man impossible and he applyes it to them Vers 12. Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the Land of Israel They conceived it as impossible for them to repossesse their Countrey as for a dead man to live buâ— it was easie with God There is nothing too hard for God he could bring a great Nation out of Sarahs dead womb Gen. 18.14 Jer. 32.27 God tells them that he is the Lord the God of all flesh and then askes them this Question Is there any thing to hard for me Did I not bring you out of Aegipt Laed you through the red Sea through the Wildernesse set you in the pleasant Land and can I not bring you back into it though scattered up and downe in Babylon Vers 37. Behold I will gather you out of all Countries whither I have driven you in mine anger and will bring you to this place and cause you to dwell safely Luke 18.27 Things unpossible with mâ—n are possible with God 4. Lands and Countries are the Lords to dispose of to whom he pleases I will give you the Land of Israel the Earth is the Lords and the fulnesse thereof the World and they that dwell therein Psal 24.1 And he disposes the Kingdomes thereof Psal 115.16 The Earth hath he given to the Sonnes of men There is not a Sonne of man which hath any spot of Earth or Kingdome in the World but the Lord gave it him he rules in the Kingdomes of men he takes them away and gives them to whom he will Dan. 4.31 32. He is God of all the Kingdomes of the Earth Isa 37.16 And Cyrus acknowledged that God had given them all to him Ezra 1.2 Being the Lords he may justly dispose of them as seems good to himselfe This Land of Israel was possessed by Canaan the Son of Cham and called the Land of Canaan but his Posterity for their wickednesse were spued out of it Levit. 18.25 and then God gave it to the seed of Abraham Isaac and Jacob whose name was changed to Israel and thence his Posterity called Israelites and so this the Land of Israel but they through their Idolatry and oppression forfeited this Land and now God had given it into the hands of Nebuchadnezzar after they had possessed it 850. yeares Sin thrusts people out of their Countrey and robs them of their rights and priviledges Isa 13.22 And had not God given them this Land againe they had had little or no right to it God gave it to Abraham when the Canaanites had it and he gives it to the Israelites when the Chaldeans had it 5. The afflictions of the Church though great and grevious yet have their period now Israel was in Babylon their Countrey City Temple Ordinances Publique worship were gone They were amid'st Idolaters prophane blasphemous persons in a polluted place which was very sad yet this condition should have an end God would gather them out from Babylon into the holy and pleasant Land where they should enjoy choice mercies againe God will not alwayes chide The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither keepe his anger for ever Psal 103.9 Here at the beginning of their Captivity Gods heart was relenting and he laid in this gratious promise to refresh them Man when he is offended is not onely angry but bares grudges in his heart seeks revenge and the ruine of them have wrong'd him as Haman Mordecai and the Jewes but it 's not so with God he may be angry for 70 yeares but that is not alwayes for ever Isa 54.7.8 It was but a moment a small moment
new nature is universally through a man and where it is it opposes When Lot was in Sodom he was vexed with all the sinfull wayes of the Sodomites and when this new spirit is in a man it s vexed with all the wayes of the flesh 2. This new spirit wars against sin as sin the unsanctified conscience never doth so therefore is carryed against sin upon consideration it s a great sin it brings dammage c. Darius when Daniel was in the Lyons den his conscience troubled him but if the sins be lesser as omission of duties vaine thoughts lusts Dan. 6.48 those motus primo primi they are dispensed with but this new spirit is against every sin be it little or great it knows its a breach of the Law against the holy God defiles cost the blood of Christ 3. By the weapons are used this new spirit where it is useth spirituall arguments against sin as Gods love Gods dishonour Christs death sense of pardon the sealings and comforts of the spirit Communion with God and Christ love of holinesse the nature of grace and scope of the Gospell see Col. 3.4 5. 1 John 3.3 Tit. 2.11 12. 2 Cor. 7.1 But an unregenerate heart a naturall conscience uses arguments fetch'd from the curses of the Law terrours of death feare of Hell and damnation shame of men losse of friends estate the soveraignty of God over them 4. By the continuance of this warre an hypocrite that hath onely a naturall conscience may go on skirmishing against sin a long time but not for ever an illighten'd unsanctâ—fied conscience will either grow weary or be bribed or extenuate sin or grow hard feared and commit sin without reluctancy but a man possessed with this new spirit will hold out the warre to the end of his life he growes not faint he will not be bribed with ought or all the World flesh and Satan have to make a truce with sin sin is sin to him and shall not be lessened he will fight it out and dye in the fight rather then yeild Rom. 7.24 O wretched man saith Paul who shall deliver me c. 2 Tim. 4.6 7. I am ready to be offered I have fought a good fight 5. By the event the man without this new spirit by all his combating against sin gets it more restrained and so more quiet but not mortified but where this new spirit is there sin is wounded crucified Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof 5. It workes and acts in a new manner Rom. 7.6 Paul speakes of serving them in the newnesse of the spirit not in the oldnesse of the letter when you were under the Law that shewed you your duty provoked corruption gave you no power to subdue the one or doe the other and all the service then was after the old man with much earthlinesse difficulty dullnesse untowardly inconstantly and no better then dead workâ— but now you are under the Gospell the spirit hath begotten a new life in you beautified you with new qualities and principles layd in new strength therefore now serve the Lord in newnesse of the spirit and that is 1. In a spirituall manner the Apostle speakes of a spirituall understanding Col. 1.9 of a spirituall house an holy Priesthood to offer up spirituall sacrifice 1 Pet. 2.5 They being spiritualiz'd serv'd the Lord in a spirituall manner they had more spirituall conceptions of God and his worship and put out more spirituall acts 2. More readily when this new spirit is in a man he is like a Ship which hath all its Tacklings and sayles up and is ready to sayle immediately such a man is prepared to every good worke 2 Tim. 2.21 Rom. 1.15 Paul was ready to Preach the Gospell and ready to be bound and suffer Acts 21.13 And the Corinthians had a ready mind 2 Cor. 8.19 Where this spirit is there the Wheeles are oyl'd 3. More delightfully Rom. 7.22 I delight in the Law of God after the inward man Christs yoke is easie his commands are not greivous The wayes his wisedome prescribes are wayes of pleasantnesse Prov. 3.17 And Paul counted all the paines he tooke hard things he suffered but a recreation Phil. 3.8 That I may win Christ He had as much pleasure and delight in them as men have in any games 4. More beautifully before they bungled but now they act more comelily they pray and sing with the spirit and with understanding 1 Cor. 14 15. Rom. 12.8 he gives with simplicity rules with diligence shewes mercy with cheerfulnesse and Cant. 7.1 How beautifull are thy feet with those O Princes daughter the wayes of the Church are beautifull actions comely 5. More evenly and constantly 2 Pet. 1.4 this new spirit is called the Divine nature both because it s from God our Father because all the Children have it because it cannot be altered and also because it acts like nature constantly strongly the eye is not weary with seeing nor the eare with hearing 6. It propounds new ends to it selfe Viz. Gods glory before a mans selfe was his centre and end this new spirit came out from God and workes for God and to God now it sees the nature of Divine grace beholds glory in that grace and answers Gods end it doth act to the prayse of the glory of his grace 7. Makes cheerfull and thankfull Col. 3.10 after had spoken of the new man Vers 16. He tells them of singing with grace in their hearts to the Lord 2 Cor. 5.17 When old things are gone and all new c. as in a House when all is renew'd in it beautifully trim'd c. it cheares You have mention of a new song sixe times in the Psalmes 33.3.40.3.96.1.98.1.149.1.144.9 Once in Isa 42.10 Twice in the Rev. 5.9.14.3 Sung with new fervencie as new things use to affect most sung with the motions of the new spirit of grace which mindeth more the new benefits by Christ and the new Covenant then those by Creation The Twentie foure Elders sang this new song Revel 5.9 144000 redeemed from the Earth learned it it was a song of the new mercies given in Redemption Justification Sanctification A new song that is an excellent song with singular cheerfullnesse made upon the giving in of some new mercy Non vulgare sed eximium Bez. New because the singers were new they had a new spirit a spirit of grace and glory in them 2. Matter of it was new Christs incarnation passion doctrine miracles ordinances promises Church Kingdomes but especially the opening the Booke and redemption by his blood Obser 2. This new spirit is the worke of God and not of man the Lord alone is the Author and cause of it mans will contributes nothing to it I will put a new spirit within you You oppose resist but I will overcome all that opposition and resistance and plant new qualities put a new spirit within you I will worke powerfully efficaciously