that it s used so when the servants of God were most intense and affected in prayer as in Deut. 3.24.9.26 and Gen. 15.28 in which places its Jehovih and both Abraham and Moses were exceeding earnest with God Wilt thou destroy all the residue in Israel c. This deprecation is very argumentative and hath many considerations to divert God from destroing of them The first lyeth in the word Thou wilt thou who hast chosen Sion and said it should be thy rest for ever Psal 132.13 14. Wilt thou who hast made a Covenant with the p ople and twearest by thy holinesse to David that his seede sh uld endure for ever as the Sunne and Moone Psal 89.35 36 37. Wilt thou who promisedst Abraham that in his seede all the nations of the earth should be blessed wilt thou now disannull thy promises breake Covenant and shew thy selfe forgetfull of all yea unfaithfull The 2d is in the word Destroy what will nothing suffice but destruction thou saidst If they brake thy Statutes and kept not thy commandements that thou wouldst visit their transgression with the rod and their iniquity with stripes but thy loving kindnesse thou wouldst not utterly take from them nor suffer thy faithfullness to faile Psal 89.31 32 33. But if thou destroy and that without pitty mercy where is thy loving kindenesse where is thy faithfulnesse 3d. Is in the word Israel which was a moving word and put God in mind how deare they had been unto him Israel was his Sonne his First-borne Exod. 4 22. His chosen ones Isa 44.1 His glory Isa 46.13 Israel he had brought out of Aegypt and done great things for Exod. 18.1.8 9. It s Israel is so deare to thee whom thou hast done so much for and wilt thou destroy Israel Israel here is put for Judah by a synechdoche 4. In the residue of Israel there be ten tribes gone already into captivity yea a great part of th' other two tribes are now in Babylon and wilt not thou have compassion on the little remnant that is remaining 5. All the residue What shall all of them be destroyed and utterly man woman childe they are all slain in the Temple most in the City Didst not thou bid me bind up a few hairs in my skirts Chap. 5.3 thereby typifying out that some should be saved Didst not thou tell me Chap. 6.8 Yet will I leave a remnant and what now Lord must all the residue be cut off I be a lying Prophet and thou false in thy word O doe it not doe it not 6. In powring out of thy fury it notes emptying of himselfe as clouds vials buckets when all is in them is powred out and the argument runs thus Lord must all thy fury be powred out at once where are thy bowels thy mercies thou sayest thou reservest wrath for thine enemies Nahum 1.2 wilt thou powr it all out upon thy people and reserve none for heathens for thine adversaries for whom properly thy fury is Isa 59.18 O reserve thy wrath for them and powr it not out upon us 7. Vpon Jerusalem This is the place thou chosest and where thou didst set thy name 2 Kings 23.27 This City was the perfection of beauty and joy of the whole earth Lam. 2.15 The City of God the great King and Lord of Hosts Psal 48.1.28 The holy Citie Isa 52.1 It had the holy Temple the holy Ark the holy Sacrifices and Ordinances the holy Priests and Prophets the holy Law Here only was God known and his name great Lord wilt thou powr out thy wrath upon Jerusalem thou wilt then have no place left thee in the world to be worshipped in what will become of thy name thy glory all thy holy things Thou wilt have no Church no people no praise in the earth Nay the adversary will mocke and blaspheme and what will the mark'd ones think and say when Jerusalem is laid wast the pledge of their hope may they not say we looked for light but behold darknesse we expected a Messiiah but our hopes are cut off we have our lives for a prey and that is all The godly doe sympathize with the miseries of others Obser 1. the Prophet here is affected greatly with the judgements of God upon this people When the Prophets told them of Gods judgements comming upon them they thought hardly of the Prophets they could not heare them 2 Chron. 36.16 they conceiv'd the Prophets hated them and meant them no good but when the things they fore-told came to passe they pittied them and mourned for them Ezekiel through deepe sense of their slaughter falls downe and shed tears as they shed blood their bodies were wounded and his heart was wounded wounded for their sins wounded for Gods wrath and heavy judgements were now upon them Jer. 9.1 Oh that my head were waters mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people Jeremiah so sympathiz'd with them that he had a mind neither to eate drink or sleep but only to weep night and day tears should be his meat drink and sleep Such a sympathizing man was Moses Deut. 9 12 13. When the people had sin'd in making them a Calvish god and Gods wrath was comming out to their destruction what did Moses vers 18. Hee fell downe before the Lord forty dayes and forty nights and did neither eate bread nor drinke water because the people had sin'd and provoked God to anger Here was a man affected with their miseries I was afraid saith he of the anger and hot displeasure wherewith the Lord was wrath against you to destroy you Forty dayes did Moses mourn for them and humble himselfe and this kind of mourning 40. dayes in case of judgement some think riseth from Gods raining upon the world 40. dayes and 40. nights Answerable to which Moses Eliah and Christ fasted mourned and prayed and so to Nineveh 40. days was given them to prevent their destruction This duty of sympathizing with others in their misery was Davids practise though they were wicked and rewarded him evill yet if they were in misery Psalm 35.11 he would share in it When they were sicke his cloathing was sack-cloath he humbled his soule with fasting Wicked men laugh and are glad at the miseries of the godly but the godly sigh and mourn at and for the miseries of the wicked they remember the Apostolicall command Rom. 12.15 Weepe with them that weepe that will be some ease to them to see others sensible of their condition This makes them like to Christ himselfe Heb. 4.15 Hee is touched with our infirmities Judgements are upon the Kingdome many of Gods deare servants as well as others suffer hard things 1. Take notice of their grievances burthens dangers 2. Mind them 3. Be tender affectioned towards them And 4. helpe them what you can and this is true sympathy 2. The servants of God that draw neere him in time of his judgements are conscious
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
the Incense going up what thinkest thou are not these worthy of death themselves for these sins who should put others to death for the like Speake thy mind I appeal to thee in this case the injury is so notorious thou canst not but condemn them justifie me It 's frequent in Scripture for God in such cases to appeal to man and other creatures Isa 5.3 1 Chron. 2. Jer. 2.12 Deut. 32.1 Appeals are ease reliefe to the hearts of those are wrong'd and griev'd and God in this case deals after the manner of men 11. False worship is a worke of darkenesse Idolaters have corners chambers dark places these 70. were in the dark and did the works of darknesse Idolatry is called a worke of the flesh Gal. 5.19 20. and all works of the flesh are darknesse The Heathens had their opertanea tenebrosa sacra Junius Polanus occult and dark worship Truth loves the light but errour iniquity darknesse John 3.20 Evill doers hate the light they sculke and hide up themselves and their wayes These 70. had power in their hand yet durst not justifie their works openly but carryed all closely but how close soever sinners are God sees them Those words In the chambers of his Imagery Some render it in the secret of their own imaginations Lavater Calvin which shews that what ever are the thoughts workings and imaginations of mens hearts the Lord sees them and can discover them They had Idols in their chambers and Idols in their hearts Idolaters have strong thoughts in their hearts of the ways they are in of some mistery and excellency in them which the vulgar knows not but let men be ignorant of them the Lord sees them Isa 29.15 Men think to hide their counsels thoughts practises from the Lord but he sees the deceitfulnesse of their hearts the wickednesse in them and because they carry things close he searches he tryes them what they are Jer. 17.9 10. 12. That atheisme unbeliefe pride are the causes of mens going out from God and falling to idolatrous and other sinfull vile practises For they say the Lord seeth us not he hath forsaken the earth Atheisme denyes his presence Infidelity his assistance and Pride carries them out for help else where and tacitely layes the blame upon God he hath left the caring for us wee are in the midst of dangers and must seeke for protection from some Deity or other and if it be a sin he may thank himself if he had not forsaken us we would not have forsaken him chosen any other but we are necessitated to it Here 's the pride of Idolaters and in Jer. 18.15 all these are included in one word because my people have forgotten me they have burnt Incense unto vanity They forgot God and hereupon became atheisticall unbelieving and proud VERS 13 14. He said also unto mee turne thee yet again and thou shalt see greater abbominations that they doe Then he brought me to the doore of the gate of the Lords house which was towards the North and behold there sate women weeping for Tammuz HEre you have a third part of the Prophets new Vision containing yet greater abhominations then before which is set out 1. From the place the doore of the gate of the Lords house It was the Priests Court and at the entrance into the Lords house and the nearer they sin'd to the Lords house the greater was the wickednesse 2. The nature of the abhomination women sate there weeping for Tammuz It was not according to law for any to be in that Court at that gate but Priests onely Now here were women and women sitting and weeping and that for Tammuz which were greater abhominations then what were before What or who this Tammuz was must be opened unto you the word is not mentioned else-where Some Rabbies say this Tammuz was an hollow idol with eyes of lead under which they used to put fire R. David R. Solomon the heat melting the leaden eyes the idoll seem'd to weep and so moving compassion in the women they became co-weepers wiâ—h it but the Text saith not the Idoll wept but that the women wept Shindl. saith the Idols had their Prophets and this Tammuz was vir ex prophetis idoli one of the idolatrous Prophets whom the King slew in honour of him was set up an Idoll so called from his name or because on the first day of the moneth Thamuz they did celebrate his festivitie the 17. day of this moneth they fasted for the breach of the Tables of the law and on the first feasted and brake the Law it selfe most abhominably The vulgar Translation reads it Adonis and many Interpreters so carry it Adonis was sonne of Cinara King of Cyprus a great lover of pleasures chiefly of Garden-delights whence arose the proverb Adonidis horti the gardens of Adonis which were curious and choise but soone fading away This Adonis was a great lover of Venus and being unhappily slain by a Boare great lamentation was made for him and the rather because he had a sweet voyce and delighted men and women with his singing Adonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canendo from whence his name seems to be given him and by the lovers of musicke amongst them he was accounted for a God and yearly solemnities instituted for him in which were the weepings of women Lucian in his Dialogues saith De dea Syria that yearly in memory of Adonis death by a Boare they did beate themselves and weep after which they sacrificed to Adonis as dead and a day after they thinking him alive shav'd their heads and those women would not doe it were to prostitute their bodies to all strangers for a day and the gaine gotten was given in sacrifice to Venus In vita Alcibiad Vid. pradum Plutarch saith women did bring to the solemnities of Adonis Images like dead bodies and wayling sang funerall verses Maternus Firmicus tels us that an Image was put in a bed bewail'd by many and they having satisfied themselves with weeping a light was brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Scalig. de emendat temp Lactant. divin instit l. 1. c. 21. Poeticum Dictionarium In verbo Apis Plut. lib de Isid Osyrid and the faces of all that wept were anointed and these words softly pronounced Trust in the God he will deliver us from our miseries and so they unbed the Idoll with much joy Others make Tammuz to be Osyris husband brother or sonne of Isis for Authors vary about it and King of Aegypt the same with Apis or Serapis who comming into Aegypt and teaching them civility and how to dresse Vines was chosen their King and having govern'd them well at his death was honour'd as a God under the form of a black Oxe Suidas saith he was an Aegyptian god worshipped for the Moons sake The Aegyptians called this god Tammuz or Ammuz which signifâ—eth in their language Hidden because the
Jehoiada's death the Princes came and bowed to Joash gave ill counsell and with them he hearkned and they together leave the house of the Lord his worship and fell to false worship Jeroboam and all the Kings and Princes in Israel after him went the wrong way and never pleased or truly served God for hundreds of yeares together We must not follow great ones in matters of Religion and say we will be of that Religion the King or Parliament are of Great ones doe greatly mistake in the things of God and Religion The Princes of this world neither know the wisdome of God nor the Lord Christ 1 Cor. 2.7 8. and to this day few of them do know the truth For not many wise mighty or noble are called 1 Cor. 1.26 Therefore fetch your Religion from Christ the Apostles who gave out truths came down from heaven which imbraced will sanctifie you and fit you for heaven 5. That adoration towards the East was taken up from the Heathens the Jewes had it from them and it was displeasing to God and that practise crept in amongst Christians Tertullian saith In Apolog. it was a known thing that the Christians prayed with their faces towards the East but the Heathens stumbled at it and said the Christians God was the Sun Some Fathers held it an apostolicall tradition Justin Mart. Basil Greg. that Christians shou'd pray with their faces that way but traditions of Fathers are no warrant for worship or postures in it we have nothing from Christ or Apostles leading us to doe so and from others we may not take up such a practise though antient holy and learned Christ and the Apostles were before them more holy more able then they and in their Writings and Practices we finde no such thing The Papists and some among us doe yet plead for Easterne Worship and would have Christians looke that way because Paradise is that way because Christ was crucified with his face West-ward because he is the light of the World ascended to Heaven there and shall come againe there These be weake grounds to draw us from that liberty the Word gives us to a superstitious Jewish Heathnish practise for deliberately and determinately to doe it in reference to Paradise or Christ is no better 1 Tim. 2.8 Wee have liberty to pray any where and any way so it be without wrath and doubting As this facing the East sprung from them so it 's as likely that the building of Temples East and West that the people may sit with their faces East-ward and burying of the dead with their heads into the West that they may rise with their faces East-ward came from them however it savours strongly of Superstition if not of Heathnisme to do so VERS 17. Then he said unto me Hast thou seene this O Sonne of man Is it a light thing to the house of Judah that they commit the abhominations which they commit here for they have filled the land with violence and have returned to provoke me to anger and loe they put the branch to their nose THis verse hath in it the summe of all the evils before spoken of and an addition of some what else an appeale to the Prophet for to be judge in it Hast thou seene the Image of Jealousie c. Is it a light thing give thy sentence supra totam materiam that all these abominations are done in and about the Temple and besides they have oppressed every where wrong'd all sorts filled the whole land with violence and as if that were nothing to provoke to wrong men they return to the Temple and provoke me they put the branch to their nose The branch to their nose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for a branch is rendred by some a sound or song as if they sung and made a noise with their nose in disgrace or contempt of God Some render it a st nke or ill savour noting how unclean and loathsome Idolaters are that delight in impure sacrifices and corrupt woâ—ship which are a stink in the nostrils of God and good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wâ— have it a branch pull'd or cut from the tree which is the proper sense of the word it comes from that Hebrew root which signifies to cut lop off and so it 's exprest Numb 13.24 The cluster or branch of grapes cut downe For the better understanding of this expression wee must know that the Heathens honoured their gods by dedicating certain trees unto them Gyrald Syntag. 2 Machab. 6 7. the sacrifices Arnob. l 7. etiam dij sertis coronis sloribus afficiuntur and when they sacrificed they adorned their Altars themselves with some boughs of those trees were so dedicated unto them To Jupiter the Beech tree was sacred to Minerva the Olive to Venus the Myrtle tree to Hercules the Poplar to Bacchus the Ivy and Vine to Apollo the Laurell Among the Thracians it was a law to weare garlands of Ivy when they sacrificed The Egyptians wore garlands of Ivy and Bayes and the Israelites here learning from them had branches in their hands which either they took from the Altars or heads of the sacrifices or sacrificers and after they had put them to the Idoll or sprinkled them with the blood of these vile sacrifices or sweetned them with some Idolatrous perfume they put them to their nostrils and kissed them in honour of the Sunne It 's conceiv'd they were branches of the Lawrel which were dedicate to the Sunne And that they carried these branches to their houses and often they put them to their nose in memory honour of the Sun by vertue of whose influence the Lawrell did grow and receive its sweet savour Some take it to be a proverbiall speech noting out they were authors of their owne punishment and destruction they sinne and put the branch to their nose and this will be their destruction The greatnesse or littlenesse of sin is to be measured not by mans but Gods account of it Observ 1. Is it a light thing to the house of Iudah They think it so but it s otherwise the Intrerogation sets out the greatnesse of it Is it so No it s not light but grievouâ— this expression sets out the weightinesse of a thing 1 Sam. 18.23 Seemeth it to you a light thing to be a Kings sonne in law No it 's a great matter for a poore man to be so advanc'd what ever your thoughts are and let men think sin a light matter it s far otherwise there is lead in it and will weigh them down 1 K. 16.31 speaking of Ahab the Scripture saith And it câ—me to passe as if it had been a light thing for him to walke in the sins of Jeroboam the sonne of Nebat that he tooke to wife Jezabel The Heb. is was it a light thing for him to commit the sinnes of Jeroboam Yes he thought so esteem'd them light and went to serve
raiment white as the light Math. 17.2 It is not sufficient therefore to say this man was cloathed with linnen a white garment and therefore was an Angell To the 2d. That commands are unsuitable to Christ heare what Christ saith John 14.31 As the Father gave me commandement even so I doe Chap. 15.10 I have kept my Fathers commandements So Chap. 12.49.10.18 He received commands from his Father and kept them This was no disparagement to Christ as God he was equall with his Father as man himselfe saith the Father is greater then I John 14.28 Others by this one man understand the Lord Christ the Angell of the Covenant and those contend that in the letter here is meant an Angel and makes that Angel representative of Christ so that the difference is not much but I joyne with them that make this one man to be Christ and that 1. B cause hee is brought in as Mediator here with an adjunct of one-nesse as in 1 Tim. 2.5 One Mediatour c. the godly Jewes had no other Mediator 2ly Here are implyed the three offices of Christ 1. His Kingly office whereby hee rules and commands all creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is couch'd up in those words Among them or in the middest of them as King and Commander he appears in the midst of those Angels which had the destroying weapons in their hands He was their Generall and shewed himselfe in the midst of them Josh 5.14 15. He appeared to Joshuah with a drawn sword and told him he was Captain of the Lords boast whereupon Joshuah fell downe and worshipped which had been sinfull if it had beene an Angell not the Lord Generall of men and Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. His Priestly office implyed in his linnen cloathing the Heb. signifies flaxe especially white flaxe or silke which was us'd in holy vestures 1 Sam. 2.18 Samuel ministred to the Lord girded with a linnen Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bissum Chald. Nat. Hist l. 19. c. 1. Vestes inde sacerdotibus Aegypti gratissimae That is with an ephod of fine flâ—xe or silk which grew in Aegypt and was cal'd Shesh Ezek. 27.7 Gossipium by Plinie whereof he affirms were made garments for the Egyptian Priests who doubtlesse tooke it up from the Jewish Priests who were appointed by God to weare such garments Exod. 28.42 43. Levit. 6.10.16.4 Whereby was set out the innocency and purity should be in the Priests who were to intercede with God for the people In such a garment doth Christ appeare a sacerdotall gaâ—mâ—nt pointing out his holinesse innocency and Priestly office whereby he intercedes for sinners 3. His Propheticall office shadowed out by the Inkehorn he had by his side Is signator fuit omnium consensu Cristus Mediator Pareus in Rev. 7. Prophets were to declare the minde of God by speaking and writing to discover who were good who bad whose names were in the booke of life whose not and so Christ here would make known the mind of God and maâ—k out those who were for deliverance and those were for destruction A writers Inkehorne The Sept. reads it a sapphirine girdle about his loines mistaking Sopher for Saphir some have it the Tables of a writer or Table-book Others teâ—me it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calamarium a case for pens we an Inkehorne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which containes the inke and hath the penne-case joyn'd with it Some taking it for a booke conceive Christ writ in the names of those should be spared or made knowne whose names were written already in this booke The Scripture mentions a booke of life Exod. 32. Psal 69. But that Christ declar'd out of this book the names of the inwritten is groundless we are to take it for an Inkhorn which notes Christ giving instructions to these Agents his observing recording of all things and his distinguishing betweene the precious and the vile and his readinesse to seale and instruct those that are the Lords Or it notes a manifesting the decrees of God touching Jerusalem It was Christ sate upon the Throne who spake to Ezekiel Quest and how could this one man among the Angels be Christ This is the only difficulty against this interpretation that the same person in the same vision should be represented diversly Christ having divers offices which cannot be typified or shadowed out by any one thing Answ it pleaseth him to represent himselfe variously to us in the same vâ—sion as in Rev. 5.1 There is one sits upon a Throne and this was Christ as appeares Chap. 1.18.21.6 he had a booke in his hand seal'd which none being able to open caused great weeping and v. 6. there is Christ represented as a Lamb who vers 7. came and took the book out of the hand of him that sate upon the Throne Here Christ is variously represented he sate in the Throne as God and held the book in his hand he tooke it as Mediator and opened it unto men Christ is the Priest the Sacrâ—fice and Altar but under a diverse consideration And so in this vision somâ—times Christ is represented as God sitting in his Throne sometime as a Prophet instructing Ezekiel sometimes as Mediator interceding for the Elect It 's not incongruous therefore to see the same person having severall offices and conveighing seveâ—all benefits to his Church represented in a vâ—sion severall wayes at the same time They went in and stood beside the brazen Altar The Scripture speaks of a golden Altar 1 King 7.22.7.48 and this was before the Oracle There was also a brazen Altar 1 Kings 8.64 which was for holocaust as the other for Incense and stood in the middest of the Court before the Temple but at this time it was remov'd and the Damascens Altar set in the place of it where the Idoll of Jealousie was honour'd Now these men came not to this idolatrous Altar but went to the brazen Altar which was neare though out of its place There they stood to receive answers they would not goe to the other where false worship was lest they should seeme to countenance it but to the other deserted despised altar to which the sacrifices belonged and where GOD gave them true answers There they stood which phrase implyes a readiness in whomsoever to heare receive and execute the commands of those they stand before If Levites stand before the Lord it imports a promptnesse in them to Minister unto the Lord Deut. 10.8 If servants 2 Kings 15.25 If great ones 2 Kings 8.9 stand before others it argues a pronenesse in them to hearken to what shal be given out and imposed upon them so here Obser 1. Elect Jewes under the law were saved by the Mediaterian work of Christ incarnate as we are under the Gospell Christ frequently appear'd as man intimating thereby his future incarnation and that that nature must concurr to the making up of his Mediatorship he did not mediate for them as
of wrath are said to come out of the Temple they had been there before the Lord. 6. Those are employed by the Lord must be carefull that they countenance no corruptions in worship Neither Christ nor the Angels would come at the false Altar which Ahaz had caused to be set up but they goe to Gods Altar the Brazen Altar by this they stood not the other Symbolizing with Idolatrous worship persons and things God allows not Deut. 12.30 They must not enquire after the Nations gods Levit. 18.3 They must not doe after the doings of Egyptians or Canaanites When Gods people were in Babylon of their condition there the Prophet speaks they must not touch any uncleane thing Isa 52.11 much lesse may they touch any in Sion therefore Paul pressâ—th that phrase 2 Cor. 6.17 upon the Corinthians who were too forward to symbolize with corruptions touch no uncleane thing marry not with unbelievers be not at their feast eating idolothytes goe not to law before the Judges uâ—e none of their rites countenance nothing of their worship you wil be defiled offend your weak brethren Let all those things goe and what ever you lose or suffer I will be your Father receive you if you be cast off or out and make good all your losses God would not have his touch or countenance any corruptions in worship The primitive Christians would not cast a little incense into the fire to countenance an Idoll You know in Tertullians dayes it was counted unlawfull for Christians to weare a garland because it conform'd them unto heathens and what warrantablenesse hath been in our surplessing crossing kneeling cringing aloaring observation of dayes consecration of places These have conform'd us to Papists and brought an imputation upon us On Rev. 1.10 that we have Romaniz'd rather then Evangeliz'd The Rhemists condemn the Heathenish names of the week dayes Sunday Munday c. because it 's a countenancing of Heathen corruption it were well that we let fall all holy dayes because the keeping of them is a countenancing of their corrupt observations of them In Psalm 16.4 and Calvin saith Fidelibus fas non est ullo symbolo ostendere sibi cum superstitiosis esse consensum by our ceremonies and service we harden'd the Papists begat hopes in them of our return to them and griev'd if not stumbled wounded the godly weak amongst us 7. In times of judgement as God discountenances false worship so hee discovers and countenances his owne way of worship Christ and the six Angels here came not at the Altar and Idoll of Jealousie which was now in credit but to the brazen Altar which they had set by and now the false worship must downe the true and good way be countenanced Ahab maintaining Baalitish worship and Prophets God sent a famine 1 Kings 18. which brought them all low and God now stirr'd up the spirit of Elijah to ruine the false prophets and worship and raise up his owne therefore by sacrificing hee discovers the false and true worship the false and true God and therefore after sacrificing the people halted not any longer betweene two opinions but their hearts were turned back to the Lord and they cryed The Lord he is the God the Lord he is the God vers 39. In Josiah's dayes Gods wrath was abroad 2 Kings 22.13 and then was the Law found and Idolatry rooted out Chap. 23.4 When God visits for errors and corruptions in worship then he opens a doore for truth which was shut up and there is great reason for it that he may cleare and vindicate his proceedingâ— When truth and Gods wayes are discovered and countenanced then stoners see they have been out acknowledge the equity of Gods judgements if not repent of their follies The axe was at the root of the tree when the Gospel came in their corruptions of the law false interpretations and traditions were discover'd condemn'd and the glorious truths of the Gospel by degrees were let in When Christ had the whip in his hand and was purging the Temple he had the truth in his mouth My house shall be called the house of prayer John 2.15 16. Math. 21.12 13. and yee have made it a denne of thieves VERS 3. And the glory of the God of Israel was gone up from the Cherub whereupon he was to the threshold of the house and he called to the man cloathed with linnen which had the writers Inkehorne by his side HEre our Prophet hath a sad sight he sees the glory removed from its place and going away which presaged no good to Jerusalem The parts of the vers are these 1. The subject of this glory The God of Israel 2. The motion of this glory or glorious God he was gone and in his going you have 1. Terminuâ—â— quo from the Cherub c. 2. Terminus ad quem to the threshold of the house 3. What he did he call'd 4. To whom to the man cloathed with linnen c. The glory of the God of Israel For the gloriâ—us God of Israel some take it per hypallagen I have spoken of these words before Chap. 8.4 We may hold to the words and understand thereby some visible signe of the gracious presence oâ— God It 's thought our Prophet alludes to that in Exâ—d 25.22 Upon the Arke were two Cherubims between those the mercy-seate waâ— where God appeared and from whence he gave ouâ— his mind to Moses and others Numb 7.8 9. Moses heard God speak from the mercy-seate and that God now had left his place he had dwelt sate in so long for those expressions you have 2 K. 19.15 Psal 99.1 now he was with-drawing his presence and denying them assistance Others think by the glory of God here to be meant that glory which the Prophet had formerly seen Ch. 1.28.3 Ch. 23 8.4 This visionall glory the signâ— of Gods presence went away according to that Chap. 10.4 The glory of the Lord went up from the Cherubims Cherub being put for Cherubims which is usuâ—l in Scripture to put one number for another Wee may safely take either of these senses because this vision Ezekiel had of Christ was a signe of D vine presencâ— as the mercy-seat was the going away of it or this glory doe both clearly evidence to us that God was departing which is the scope of the Spirit here Gone up from the Cherub Pradus denyes that the Lord left the Cherubims and went without them to the threshold but together with them and Deodate seems to be of that opinion in his notes upon the place but the Text it self leads us to think otherwise for Ch. 10.18 The glory of the Lord departed from off the threshold of the house and stood over the Cherubims which shews that the glorious Lord returned to the Cherubims he had left To the threshold of the house The Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in serenum sub dio thâ—y say the Lord went out of the Temple into the open
That fire comes out from a bramble Judg. 9.15 is not so much but that fire should come out from the vine from Christ this is strange And Mat. 10.34 Thinke not that I am come to send piece on earth I came not to send peace but a sword for I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law and a mans foes shall be they of his owne household The coales are scattered the fire is kindled and who can put it out it s Christ hath power over fire you must sue earnestly to him to quench the violence of that fire burnes amongst us 9. None can destroy or fire a City unlesse God give command and commission for it goe take coales and scatter them upon the City The Chaldeans could never have burnt Jerusalem if the Lord had not bid them Hence saith the Prophet evill came downe from the Lord unto the gate of Jerusalem Mich. 1.12 It 's an evill that Jerusalem shall be burnt but this evill was determin'd in heaven a commission for it came from thence and it 's the Lord sends the fire to the gates thereof Till God give out the word it cannot be done how sinfull soever Cities be Jerusalem was full of pride gluttony oppression blood atheisme idolatry c. yet none could fire it till God said scatter coales upon the Citie and when he saith so nothing can priviledge a Citie from burning Jerusalem was the Citie he had chosen 2 Kings 23.27 There was the Temple and all the chiefe worship 1 Kings 8. So famous was it for vision that it was cal'd the valley of vision Isa 22.1 The City of solempnities Isa 33.20 The Citie of God Psalm 46.4 And the Inhabitants of this City were Abrahams seede Mat. 3.9 Gods first-borne Exod. 4.22 Rom. 9.4 5. You have 8. priviledges of theirs set downe together the adoption the glory the covenant the law the service the promises the fathers and discent of Christ were all theirs Yet notwithstanding the City was such and Inhabitants so priviledged yet God would have Jerusalem burnt he destroyes the people and their chiefe glory with them Let no Cities stand upon their priviledges after Jerusalem Rome thinks shee hath much to glory in but Rev. 18.8 Shee shall be utterly burnt with fire and Kings who have served her shall see and bewail the smoake of her burning v. 9. The coals may be now scattering in Italie which may burn Rome and its sure and so comfort to us shee shall be burnt let us repent else we may perish Luke 13.3 10. Christ is obedient to the commands of his Father even in execution of severe judgements When the Lord bade him seale the mourners he did it and now he bade him take and scatter coales over the City he went about it he did not dispute delay but immediately did what his Father commanded This should beget in us such a tractablenesse and conformity to Christ that what-ever our heavenly Father counsels or commands us we should presently hearken thereunto and yeeld obedience 11. God makes known to his Prophets what he will doe all was said and done in Ezekiels presence he was privy to and witnesse of all It s a great honour to be neare to see and heare the transactions of God and Christ Such honour had our Prophet other Prophets and such honour have many of the Saints VERS 3. Now the Cherubims stood on the right side of the house where the man went in and the cloud filled the inner Court BEfore the accomplishment of what was commanded some circumstantiall things are premised Christ being to goe in between the wheels and to take coales 1. The Cherubims stood 2. A cloud fil'd the inner Court 1. The Cherubims stood When Christ the man cloathed with linnen came upon that great service of his Father the Angels stood cither to receive commands from him being supream and over them or to adore him being come into the Temple both which are testimonies of Divine Majestie On the right side of the house Which side this was is doubtfull some make it the North side and so to note the Babylonians comming from the Northern parts to burn and destroy all Others make it the South side but when they came in at the eastern gate or doore the South was on their left hand and North on their right Wee have a place of Scripture will help us in this streight 1 Kings 7.39 2 Chron. 4.10 Hee set the sea on the right side of the East end over against the South He put five bases on the right side of the house and five on the left side of the house and he set the sea on the right side of the house East-ward over against the South Hence it appears that the North part was the right side Therefore they are out that make the North part the left side and say the Cherubims stood not there because that side was defiled with Idols The whole house was polluted where ever they stood and on the right side they did stand which might intimate the Lord of the Temple was there and if any side were more honourable then other he ought to have it The cloud fill'd the inner Court God hath often appeared in a cloud he went before the Israelites in a cloud Exo. 13.21 He gave the law in a cloud Exe. 19.16 Deut. 4.12 Christ was transfigured in a cloud Math. 17. and clouds have been symbols of divine presence as Exod. 40.34 A cloud covered the tent of the congregation and the glory of the Lord filled the Tabernacle By this cloud God tooke possession of the Tabernacle manifested his good pleasure towards them in his intention to dwell among them So Numb 9.15 and 1 K. 8.10.12 By a cloud God manifested his gracious presence That here was the presence of Christ is not doubted but whether the gracious presene was questioned Christ came to take fire and scatter over the City and the cloud here is rather a testimony of his displeasure and departure from the Temple then of his favour and purpose graciously to be with them The Scripture signifies Gods angry presence by a cloud or smoak for they in Scripture language are one Ezek. 8.11 A thicke cloud of Incense went up Isa 6.4 When God manifested his presence the house was filled with smoake but this presence of God was to send out Isaiah a messenger of death unto them Revel 15.8 The Temple was fill'd with smoake from the glory of God and from his power and no man was able to enter into the Temple till the 7. plagues of the 7. Angels were fulfilled There was wrath going out from the Temple and now Christ appeared here the inward court the Priests court was fil'd with a cloud intimating Divine Majestie the Lords departure and darknesse following thereupon Obser 1. Heavenly creatures attend upon Christ The Cherubims stood
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
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.