When the Lord gathers up his People out of the world and brings them into near relation to himself into Canaan and Church order hee looks they should review their former waies and bee much affected with them and throughly repent for them There shall ye remember your waies and all your doings wherein c. When brought into Canaan they were not only to eat the milk and honey to behold the glory thereof but they were to remember daies of old their sinnes in Babylon compliances with Babylonians how they had polluted themselves and provoked the Lord and thereupon to mourn kindly for their unkindnesses to him who had shewed such marvellous loving kindnesse unto them When God brings men out of the World now into Sion gives them the Milk and Honey of the Gospel shews them the glory thereof then they look back wonder at their wickedness and loath themselves for it saying who is like unto us in sinne and wickedness and who is like unto our God in grace and goodnesse in pardon and forgivenesse Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in unto the true Canaan the Church of Christ they will remember their iniquities their bitter and bloudy doings against Christ mourn and loath themselves for the same Zach. 12.10 Rev. 1.7 Obs 3 Where repentance springs from sense of Love and kindnesse as it is real and deep so its secret and universal they should being brought into Canaan not onely remember their sinnes but they should loath themselves bee displeased so with themselves that they should smite and abhorre themselves and that in their own sight and for all the evils they had committed when no eye saw them they would spread all their sinnes before them and in the sight and sense of them be vile in their own eyes Vers 44. And they shall know that I am the Lord. These words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge When I have wrought with you for my Names sake Of these words see vers 9.14.22 The Vulgar is Cum benefecero When I shall have done good to you The Hebrew is When I have done to you or With you for my Name sake That is when I have dealt graciously and mercifully with you out of my free grace and for the honour of my name Not according to your wicked waies Of wicked abominations was spoken chap. 8.9 of wicked counsel chap. 11.2 of Wicked way and waies chap. 13.22.18.23 Those are wicked waies which lead from God from truth from just honest and good things In such they had walked long but God would not deal with them according to the wickednesse of their waies Significat aliquid ad imum usque funditus perdere corrumpere depravare quocunque id fiat modo sine medio Nor according to your corrupt doings The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottome throughly and such were they they were not a Little corrupt but totally corrupted in their judgements wills affections words and actions they were like a corrupt spring that sends forth nothing but corrupt waters Ezek. 16.47 Thou wast corrupted more than they in all thy waies Obs 1 The Lord is gratious and merciful unto the Sonnes of men deserving ill at his hands hee deals with them upon the account of his grace not their deserts What did their wicked waies and corrupt doings deserve at his hands but that hee should have poured out his fury and accomplish his anger upon them as it is ch 7.8 but hee wrought with them for his Name sake that is out of his free grace and favour he spared them hee pardoned them hee delivered them out of Babylon and brought them into Canaan When God seeth nothing in the Creature to put him on to shew mercy hee findes enough in his own Name to provoke him thereunto you have it four times in this chapter thrice before and here that hee wrought for his Name sake whatever mercy this people had it was from Divine favour not their desert If it was free Grace brought the Jews out of Babylon into Canaan what is it but freenesse fulnesse and riches of grace to bring men out of the world into the heavenly Canaan Predestination Calling Justification and Glorification are acts of meer grace and favour Eph. 1.5 2 Tim. 1.9 Rom. 3.24 ch 8.30 1 Pet. 5.10 All the Sonnes of men injoy here or expect hereafter is from the bounty favour and mercy of God Psalm 103.8 9 10 11 12. Luke 12.32 to attribute ought to our own wills or indeavours is to derogate from God and darken the glory of his name and free grace Obs 2 God doth therefore deal gratiously with sinners that they may know him experimentally Yee shal know that I am the Lord when I have wrought with you for my Name sake c. God works and so works that hee makes the hearts of men affected with his works and to say Psal 86.8 Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works none so full of Glory so full of grace and mercy none so influential and operative upon the heart It s Gods scope and aim in doing good so freely and fully as hee doth to make himself known to the hearts of his People that so they may bee knit to him provoke them to admire him and live more fully to him Vers 45 Moreover the word of the Lord came unto mee saying 46 Son of Man set thy face towards the South and drop thy word toward the South and Prophesy against the Forrest of the South-field 47 And say to the forrest of the South Hear the word of the Lord Thus saith the Lord God Behold I will kindle a fire in thee and it shal devour every green tree in thee and every dry tree the flaming flame shal not be quenched and all faces from the South to the North shal bee burnt therein 48 And all flesh shal see that I the Lord have kindled it it shal not be quenched These verses are the fifth general part of the chapter viz. a parabolical Declaration of the destruction of Judea and Jerusalem Some refer these words to the next Chapter and make the beginning of that at the 45. v. of this The 45. v. sets before us the Divine Authority of this Prophesy against the Jews that were yet in Canaan the Prophet received it from the Lord it came from God to him before it went out from him to men In this 45. v. wee have 1 The Compellation Son of man of which heretofore 2 A Command to declare and utter the word hee had received set thy face c. Set thy Face Of this Expression in Chapter 4. 3 7. ch 6.2 ch 13.17 Hac phrasi ostendit strenue precidandum ess◠ita ut nullis minis frangatur nec so
Nations Heylin Cosmogrâ— Vide Lyra in Ezek. 20 6 besides women children and such as were not able to fight 2 Sam. 24. this land was the glory of all lands in regard of the fruitfulnesse and plenty of it of which see Deut. 8.7 8 9. cha 32.13 14. Isa 36.17 a land beyond Egypt though some have affirmed the contrary for Deut. 11.10 11 12. the land thou goest in to possesse is not as the land of Egypt from whence ye came out when thou sowedst thy seed and wateredst it with thy foot as a garden of herbes But the land whither thou goest to possesse it is a land of Hells and Vallies and drinketh water of the rain of Heaven A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it from the beginning of the year unto the end thereof This is a divine Testimony and an high praise of it and doth justly intitle it to bee the glory of all lands What our Prophet saith here of Canaan may bee suspected and seems to bee contradicted by Isaiah ch 13.19 where hee calls Babylon the glory of Kingdomes and if that be the glory of them how can Canaan bee the glory of all lands Hee speaks of the City Babylon which was the head of Chaldea and gave denomination to a great part of Mesopotamia and Assyria the walls whereof were two hundred foot high filty Cubits broad and sixty miles in Compass which the Babylonians counted the glory of Kingdomes and boasted of if it did exceed Jerusalem in its greatnesse richnesse strength and populousness yet it fell short of it in other things Jerusalem represented the true Church Gal. 4.26 Heb. 12.22 Babylon the malignant and false Church Rev. 17.5 glorious things were spoken of Jerusalem and it was the faithful City Isa 1.21 the Holy City Isa 52.1 the City of Truth Zach. 8.3 a City of Righteousnesse Isa 1 26. the City of the Lord of Hosts such things were never spoken of Babylon Again if Babylon bee the Glory of Kingdomes it s not said to bee of all kingdomes it might bee the glory of Heathenish Kingdomes it was not the glory of Canaan for there was the Idol Bel other Images and abominable Idolatry Jer. 51.44 47. which eclipsed the other glory it had Again if it bee granted that Babylon was the glory of all Kingdomes and so of Judea or Canaan yet take Canaan in its latitude with all its excellencies and so considered it is the Glory of all Lands and beyond Babylon taken for the City or the Countrey for besides its milk and honey its fruitfulnesse and plenty there was something of an higher nature which made it so For 1 It was the land of promise Heb. 11 9. 2 A type of Heaven Heb. 3.11 3 The land God chose to dwell in Ps 132.13 14. Exo. 15.17 4 In it was the Temple Worship Ordinances and Oracles of God 1 Kin. 6. 8. chapt Whence it was called the Holy Land Zach. 2.12 holy Habitation Exod. 15.13 the land of the Lord Isa 14.2 Ps 85.2 the land of uprightnesse Isa 26.10 the land of Immanuel Isa 8.8 and upon this account it was the glory of all lands For no land besides in all the world was so called as this or had such prerogatives Obs 1 Old mercies should bee minded not onely by those they were first bestowed upon but also by their posterity who had benefit by them also In the former vers and this God mindes them of Old mercies his choice of them his making known himself unto them his professing himself to bee their God his bringing them out of Egypt which were some eight or nine hundred years before and his espying out a land for them which was four hundred years before that for it was in Abrahams daies that God took notice of that land Gen. 12. get thee to a land that I will shew thee vers 7. unto thy seed will I give this land These Old mercies God would have them to mind though they were in Babylon and deprived of that good land God had given them Let men bee in what condition they will Old mercies should not bee forgotten especially signal great emphatical mercies When God shall publikely own a people deliver them from great slavery put them into a state of freedome safety and honour provide all good things for them such mercies ought not to bee forgotten but to bee remembred from generation to generation This was done in Davids dayes Ps 44.1 2. Wee have heard with our ears O God our fathers have told us what worâ— thou didst in their daies in the times of Old how thou didst drive out the Heathen with thy hand Judges 6.13 Fathers told their children of the miracles God had wrought for them and how hee brought them out of Egypt and because men are apt to forget former mercies when they grow old they grow out of minde the Lord laid a charge upon the Jews that they should not forget them Deut. 6.10 11 12. And commanded them to remember the daies of Old and to consider the years of many generations and to inquire of the ancient what he had done for them Deut. 32.7 There bee no works like unto Gods works and they ought to bee had in remembrance David kept them in mind for hee professes to the Lord himself I remember the daies of Old I meditate on all thy works I muse on the work of thy hand he looked back to the daies of Noah of Abraham of Joseph of the Israelites and of Gods dealing with them because the heart is not quickly affected with old mercies and works of God he meditated and mused on them and that till his heart was warmed and stirred up to praise as it is Psal 105.5 remember his marvellous works that hee hath done his wonders and the judgements of his mouth O yee seed of Abraham his servant Obs 2 That Lands Countries and Habitations of People are appointed ordered and disposed of by the Lord hee brings them forth of the land of Egypt into a land that hee had espyed for them All souls and all lands are the Lords and whom hee will hee plants where hee pleases Hee distributes lands and habitations to whom hee thinks meet The earth is the Lords and the fulnesse thereof Psal 24.1 hee is the sole owner thereof the true Lord of the soil and all it brings forth and hee hath given it to the children of men Psal 115.16 hee hath assigned them their several portions Deut. 32.8 the most high divided to the Nations their inheritance when he separated the Sonnes of Adam the most high God being Lord paramount would not have the Sonnes of Adam to live all in one Country or Land but appointed them several lands and Countries to dwel in and set them their bounds and limits as you may see in Gen. 10. especially vers 25. where Eber names his Son Peleg which signifies division because the earth was divided in
naked for hee shews that all they did was either lost labour as the blessing of an Idol or abomination as swines bloud or dangerous as cutting off a dogges neck or deadly as killing of a man thus God polluted them in their own gifts and doings and made them desolate Thus Christ dealt with the Scribes and Pharisees Mat. 23.13 14 15 16 23 25 27 29. they look for blessings not for woes but they were polluted what ever their confidences were and Christ declares them to bee so and makes them desolate Obs 3 The Lord stripes men of their righteousness and beats them out of their confidences that they might come to him bottome upon him and find him a sure foundation God would make them desolate to the end that they might know that hee was the Lord that they might not trust in their sacrifices but in him the God of them and their sacrifices in him that could shew them their errors and pardon them being shewn when men are deprived of their supposed comforts convinced of the falsenesse of their confidences surrounded with the guilt and evil of their waies they beginne to look where succour is to bee had to runne from the sand to the rock from themselves and al that is their own unto the living God and look at his promises to beleeve them and his Statutes to obey them and so imbracing him for the all-sufficient good abide with and build upon him alone Vers 27 Therefore Sonne of man speak unto the house of Israel and say unto them thus saith the Lord God yet in this your fathers have blasphemed mee in that they have committed a trespass against me 28 For when I had brought them into the Land for the which I lifted up mine hand to give it to them then they saw every high hill and all the thick trees and they offered there their Sacrifices and there they presented the provocation of their offering there also they made their sweet savour and powred out there their drink offerings 29 Then I said unto them what is the high place whereunto ye go and the name thereof is called Bamah unto this day Having spoken of the proceedings between God and this People in Egypt and the wildernesse wee are come now to the passages between them in the land of Canaan For the Lords part hee brought them into the Land ver 28. which is the onely mercy mentioned but it was such a mercy as included a multitude of mercies in it for it was a land flâ—wed with milk and honey the glory of all lands as twice you have it in this Chapter and something of the goodnesse of this Land you may see Deut. 8.7 8 9. and ch 6.10 11. it was the Land that God had lifted up his hand and sware to give them and hee brought them into it without the help of any other people even by his own arme for he destroyed the seven Nations in it Act. 13.19 and he gave them the Lands of the Heathen and they inherited the labour of the People Psalm 105.44 and why did the Lord bring them into this Land the next verse shews that they might observe his statutes and keep his Laws Which thing they did not for 1 They blasphemed him vers 27. 2 They fell to Idolatry vers 28. 3 They Persisted in it vers 29. Yet in this your Fathers have blasphemed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew for yet in this is moreover this adhuc hoc Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to this they sinned and dealt ingratefully not onely till they came to Canaan but in Canaan they were not content with what they had done in Egypt and the wildernesse against me but they continued in their wickednesse and added sin to sin doing worse and worse daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Moreover in this and so it notes some hainous and great offence viz. what he mentions in the end of the verse Have blasphemed me invectus est in aliquem atrocibus verbis prebris affecit contumeliâ—si in me fuerunt Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies to revile with words to reproach and blaspheme The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they provoked me they were contumelious disgracing me The French others and our Translation have it blaspheme which is to hurt the name or fame of any and is a kinde of evil speaking derogating from the glory of God quantum in ipsa est Gods glory or name in it self is inviolable but blasphemy doth what it can to violate it Aquinas makes it to consist Blasphemia est attribuere deo quod ei non convenit vel detrahere ab eo quod ei convenit 1 In attributing to God what is not congruous to him as to say hee is the author of sin Hee sees not hee hath forsaken the earth Ezek. 8.12 hee is like unto man Psalm 50.21 2 In detracting from him what belongs unto him as to deny his providence his omniscience his omnipotence as can hee provide a Table in the Wildernesse Psal 78. â—9 if hee should make windows in heaven could this thing be 2 King 7.2 to which may bee added 3 The doing of such things as cause Gods name to be blasphemed as Rom. 2.24 the name of God is blasphemed among the Gentiles through you as there is practical Atheisme Tit. 1.16 so practical blasphemy In that they have committed a Trespass against me The Hebrew is In their prevaricating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prevarication against mee The doubling of the word intends the signification and notes the greatnesse of their sin and progress in their wickednesse The Vulgar is seeing that despising they have despised me Cum sprevissent me contemnentes Quandile sesont desbonche contre moy Fr. Transcensio volens contra conscientiam ex contemptu temeritaâ—e contumacia Kirk Invehâ—nces in cultus meâ— veritatem The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such prevarication and sinning as hath the will in it hence Piscator renders the words here Prevaricati sunt contra me perfidissime they have perfidiously sinned against me They sinned not ignorantly or of common infirmity but with an high hand Calvin saith it was Delâ—berata insolentia dum ita improbe in deum surrexerunt ac si conspuerent in ejus faciem Jun. saith their sin was speaking against the truth of Gods worship for when People fall to false worship they will disparage if not wholly despise the worship they had before So then here wee may understand both their speaking against the true worship of God and practising contrary thereunto Obs Wilful sinning is a Reproaching a blaspheming of God and provokes him greatly In this your Fathers have blasphemed mee in that they have committed a trespass against mee they have spoken against my worship and runne out to other waies which I forbad them other sinnes they have committed which I could have winked
that which redounds to his honour and praise Laudabor propter meam erga vos misericordiam atque beneficentiam Piscator Gentes laudabunt me propter liberationem vestram Vatablus Cum omnes nationes viderint vos a me esse liberatos sanctum me justum que judicabunt quod facerim quod promiseram Maldon Glorificabor sanctus potens mirabilis predicabor Pradus So A Lapide Pintus Lavater and thus diverse interpreters take it in this place I will bring you out of Babylon into your own Countrey unite you into Church order give you another Temple with all the Ordinances of it sanctify you by my word and Spirit cause you to worship mee with pure worship bringing me the best you have for Sacrifices that so you may praise mee for my goodnesse unto you and the Nations for the great things done for you The Lords bringing them out of the countrys where they were scattered was a great work and filled the Heavens with admiration making them to say The Lord hath done great things for them Psalm 126.2 and the Jews also to say The Lord hath done great things for us v. 3. when the Jews were brought out of Egypt it s said Psa 114.2 Judah was his Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitatem ejus or Sanctificatio ejus and so the French read it Juda fut sa sainctete God separated them from the Egyptians as these from the Babylonians to inhabit their praises and to bee worshipped by them and so they were his Sanctuary and Sanctification God doth Sanctify himself when he doth vouchsafe a people manifestations of his goodnesse wisdome mercy love and faithfulnesse and God is sanctified when a people doth that is pleasing and acceptable to God Numb 20.12 Because ye beleeve not to sanctify mee in the eyes of the children of Israel unbeleef is a non sanctifying of God and beleeving is a sanctifying of him Obs 1 God accounts not Apostates and Idolaters but those are true Israelites to bee his people his Church for in mine holy mountain there shall all the house of Israel bee those were Rebels and would serve wood and stone that would not hearken unto him hee purged out and the house of Israel purged must bee in his holy mountain God esteems those who are Godly true Beleevers Israelites indeed to bee his There bee none but such in the invisible Church Rom. 11.26 Gal. 6.16 but in the visible there bee tares and wheat yet God doth not reckon the tares to bee wheat they are Satans not the Lords Mat. 13.38 there be goats and sheep yet the Lord reckons not the goats to bee sheep Matth. 25.33 Psal 15.1 Lord who shall dwell in thy holy hill hee that walketh uprightly and worketh c. Obs 2 Where-ever Gods people are scattered hee will bring them and all of them into or unto Sion to serve him In mine holy Mountain c. There shall all the house of Israel all of them in the Land serve mee God would bring them out of Babylon into Canaan from Heathenish mountains to his holy Mountain from the World and Synagogues of Satan into the true Church Where-ever God hath any sheep hee will gather them and all of them into his fold These verses do speak and hold out Gods dealing with his People under Christ and the Gospel wherein God would bring them from all Nations to enjoy the great and good things provided for them of which the Evangelical Prophet Isay speaks at large chap. 60. so Zach. ch 8.20 21 22. and hereof spoke our Lord Jesus Christ when hee said John 10.16 Other sheep I have which are not of this fold them also I must bring and they shall hear my voice When the Prodigal was in a far Countrey did not the Lord order things so that hee returned to his fathers house when the sheep was strayed and lost did not the Lord seek it out and bring it home to the fold Luke 15. and did not Christ send out his Apostles into all Nations to gathet in those were given him of the Father Mat. 28.19 20. Obs 3 The Lord is to bee worshipped especially in Sion in his holy Mountain in the solemn assembly There shall all the house of Israel serve mee It s not sinful to worship God any where 1 Tim. 2.8 or alone Matth. 6.6 but chiefly in the Congregation it should bee where his worship is publikely held forth and with the harmoniousnesse of many spirits held up where strangers may come in and see yea say God is here 1 Cor. 14.25 For hee is in the assembly of the Saints Psalm 89.7 This made the Prophet say Isa 2.23 it shall come to pass in the last daies that the mountain of the Lords house shall bee established in the top of the Mountains and shall bee exalted above the hills and all Nations shall flow unto it and many people shall go and say Come yee and let us go up to the Mountain of the Lord to the house of the God of Jacob and hee will teach us of his waies and wee will walk in his paths But in our daies this gracious prophesy hath been greatly crossed for many have said Come let us go from the Mountain of the Lord from the house of the God of Jacob Let us go to our own Mountaine follow our own Teachings and walk in our own paths but God hath made it evident that their mounts are mounts of Corruption their Teachings Delusions their paths crooked and cursed Let us therefore take the Apostles counsel Heb. 10 13 24 25. Let us hold fast the profession of our faith without wavering and let us consider one another to provoke unto love and to good works not forsaking the assembling of our selves together as the manner of some is Nor let us meet as the manner of some is viz. to wickednesse Let us fulfill the Prophesy call upon one another to go up to the Mountain of the Lord c. And say he will teach us his waies and wee will walk in his paths Obs 4 In the Lords mountain in the Church God will shew favour and mercy to his people There will I accept them That is pardon approve of and receive them when wee come to serve the Lord after his own way in Gospel congregations meeting in this name of Christ to know the mind of God and glorify him God is the Master of such assemblies hee dispenseth many mercies and distributes sweetest comforts therein Isa 60.7 they shall come up wâ—th acceptance to mine Altar is spoken of the Gospel times men should come from several quarters to the Christian congregations with acceptance God would meet them there welcome them thither there hee would blesse them see Jer. 31.12 Isa 66.18 2 Cor. 6. as every Christian so every congregation is the Temple of the living God therefore hee told the Church of Corinth hee would dwell in them bee their God and father and they should bee his people his Sonnes and
hearts and cause them to hearken to and honor him they should know him practically do his will they should know him to be faithful in performing his Promises powerful and gratious in doing greater things than they looked for and so should set themselves to serve the Lord. Others knew him by his judgements v. 38. which knowledge produced no real effects in their hearts and lives but these by his mercies and goodnesse which knowledge rested not in their heads but was operative in their hearts and extant in their lives so knowing is to bee taken 1 Chron. 28.9 When I shall bring you into the Land of Israel c. Of these words or not much differing you heard in the 28. vers Though the Land of Israel were a fruitful Land flowing with milk and hony and so it was a great mercy to bee brought in upon that account yet that was not all It was the Land of Promise the inheritance of their fathers and their repossession of it evidenced that they were their children their heires the people of God Obs 1 Experimental knowledge of God affects the heart and makes obedient to his will to worship and honour God which other knowledge doth not What ever knowledge a man hath of God and his waies without this it s a form of knowledge rather than knowledge it self 1 John 2.4 Hee that saith I know him and keepeth not his Commandements is a Lyar and the Truth is not in him that is hee hath no true knowledge of God in him for what hee saith of love ch 5.3 This is the Love of God that wee keep his Commandements that is true of knowledge there is no right knowledge of God if yee keep not his Commandements Hence saith the Lord Isa 1.3 Israel doth not know and Jer. 4.22 ch 8.7 my people know not the judgement of the Lord they had the Law the Prophets yet they did not know and why they did not keep his Commandements Violation of them is an argument men know not God where works of iniquity are committed there the knowledge of God is wanting Hos 5.4 the spirit of whoredomes is in the midst of them and they have not known the Lord and ch 4.1 when there was no truth nor mercy in the Land then there was no knowledge of God in it When men are disobedient to the Commands of God they are ignorant of God in their hearts deny God in their lives what ever knowledge they have of him in their heads you may finde it in holy writ that as those do evil are said not to know God Jer. 9.3 so those that do good are said to know him Jer. 22.16 and pure religion which is the right knowledge of God is put upon doing James 1.27 Daniel therfore tells us that turning from iniquity and so walking in the waies of God is the way to understand truth and so to know God Dan. 9.13 and Christ hath affirmed it that doing is the way to knowing Joh. 7.17 Obs 2 The Goodness mercy and kindnesse of God begets experimental knowledge of him in the hearts of men Yee shall know that I am the Lord when I shall bring you into the land of Israel When God should knock off the Babylonish yoak and replant them in Canaan then their hearts should taste and bee affected with the dealings of God Great mercies had great operations upon them and made deep impressions in them God teaches men by his works experimentall knowledge comes in that way when his word is fulfilled in Promises or threats in mercy or judgement then men come to know God Hee is known by executing of judgement Psal 9.16 and known by his mercies Psal 19.20 21 22. It s one thing to hear of Physick another to feel the workings of it in ones bowels One thing to hear of Wine another to finde the vertue of it in the stomach So it s one thing to hear of God and his mercies another to taste of the loving kindnesse of God in his mercies Psalm 34.8 taste and see that the Lord is good Gods goodnesse had bred experimental knowledge in David and hee could sensibly speak of it and provoke others to partake of what hee had Ver. 43 And there shall yee remember your waies These words wee had in the 16. chap. vers 61. the word remember notes remembring with affection so as to do something thereupon And all your doings wherein ye have been defiled The Septuagint reads the former words with a part of these thus There shal ye remember your waies wherein yee have defiled your selves and leave out these words all your doings but they are in the Hebrâ—w and import their Idolatries and other abominations They corrupted Gods worship fell to Babylonish practises and greatly defiled themselves And ye shall loath your selves in your own sight In the sixth Chapter vers 9. were these words opened where they are thus They shâ—l loath themselves for the evils which they have committed in all their abominations The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Displicebitis vobâ—s Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensi critis Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shal smite their faces Others you shal be displeased and wroth with your selves Symmachus hath it thus you shal be little in your own eyes for all the wickednâ—sses ye have done The meaning of the verse is that they should seriously consider their waies bee ashamed of them truâ—ly repent of them yea so repent as to judge themselves worthy to bee cut off from being Gods People and to be made a curse Obs 1 â—ense of Mercies rather than of Judgements makes sin bitter and leâ—ds unto Repentance Their Captivity and sad things they suffered therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excindere execrari significat saith Maldona did not imbitter their sinne unto them and break their hearts but Gods kindnesse in bringing them out of Babylon into the Land of Israel that prevailed with them when they had received marvellous kindnesse from God then they were marvellously affected greatly ashamed of their waies and loathed themselves Mercies in Sion produced that which judgements in babylon did not Quem vexatio non dat dat beneficentia intellectum Pradus Great mercies bestowed upon great sinners do preach the Doctrine of repentance most effectually convincing them strongly of their unworthy and vile carriages towards the Lord 1 Sam. 24. Davids kindnesse brake the heart of Saul and made him to weep and say Thou art more righteous then I for thou hast rewarded mee good whereas I have rewarded thee evill If humane favour hath such influence into a sinfull heart what hath Divine Moses by his stroaks fetched water out of a Rock David by his kindnesse God somtimes by his judgements humbles men and brings them to repentance but mostly by his mercies The sweet influences of the Gospel have pierced deeper into sinners hearts than the terrours of the Law Obs 2
in their own phansies shifts evasions they have till their iniquity bee discovered and judgement surprizeth them Psalm 36.2 that wretched art they have of putting off the evil day of shifting the threats and judgements of God undoes them and many pretious souls are too well skilled in this wretched art and work of putting off the Promises and Mercies of God from themselves which greatly prejudice their Peace and Comforts and gratifies the enemy of their souls Those make conscience of their waies that desire to bee purged and wait on God in the use of means they lye not under these threats but are under many gratious Promises especially that Psalm 145.19 hee will fulfill the desire of them that fear him Obs 2 Those professe themselves Gods People may bee such sinners as that God resolves their destruction excluding all hope of mercy Jerusalem which was the Lords City and the People of it his had so sinned that God would irrevocably destroy both it and them I the Lord have spoken it it shall come to passe and I will do it I will not go back neither will I spare c. God was fully set upon it and therefore peremptorily cuts off all hope of mercy Jerem. 16.5 I have taken away my peace from this people saith the Lord even loving kindnesse and mercy Asaphti collegi I have gone up and down and gathered up my peace my kindnesses and mercies and carried them away from this people what hope was then left for them both the great and the small shall dye in this land Gods heart was so against them that Moses and Samuel could not incline it towards them if they should intreat for them chap 15.1 and therefore saith God cast them out of my sight I have no pitty no mercy for them Ezek. 9.30 As for mee mine eie shall not spare neither will I have pitty if God would not spare them who would if he would not have pitty on them who could they were hopeless their case was desperate chap. 5.8 11. Behold I am against thee I will not have any pitty Jer. 11.11 I will bring evil upon them which they shall not bee able to escape Obs 3 When God cuts off hope of mercy and brings sinners into a forelorn condition the fault is in their own not the Lords it s their own doings their own waies which bring irrevocable judgements upon them according to thy waies and according to thy doings shall they judge thee thou hast been irrevocable in thy sinnes and I am irrevocable in my judgements thou hast gone on to commit great iniquities and I am going on to execute answerable punishments I could not prevail with thee to desist from sinning and thou shalt not prevail with mee to desist from destroying thou by thine obstinacy madest me without hope of thy amendment and now by my threatnings I have made thee hopelesse of any mercy Jerusalem might thank her self that shee was brought to so desperate a condition Jerem. 13.22 if thou say in thine heart wherefore come these things upon mee why must I bee besiedged why must Plague Famine and Sword devour my Children why must I bee burnt to ashes and have no mercy shewed mee The Answer is for the greatness of thine iniquity and what that iniquity is you have specified cha 16.11 12. they forsook God worshipped other gods walked after the imaginations of their own hearts and did worse than their fathers they sinned till there was no remedy 2 Chron. 36.16 Jerusalem with her children provoked God so that his glory his Truth his Name his Prophets must have suffered if they had been spared therefore the Lions roared upon Israel yelled and made his Land waste when his Cities were burnt and without inhabitant what said God Jerem. 2.15.17 hast thou not procured this unto thy self in that thou hast forsaken God Vers 15. Also the word of the Lord came unto me saying 16 Sonne of man behold I take away from thee the desire of thine eyes with a stroak yet neither shalt thou mourn nor weep neither shall thy tears run down 17 Forbear to cry make no mourning for the dead bind the tire of thine head upon thee and put on thy shooes upon thy feet and cover not thy lips and eat not the bread of men 18 So I spake unto the People in the morning and at even my wife dyed and I did in the morning as I was commanded The second general Part of the Chapter begins here being a Prophesy declaring the destruction of Temple and City represented under the Type of the suddain death of Ezekiels wife This Type is in the words read the interpretation is in the words following The parts of these verses are 1 The Divine Authority for this Type and for what is commanded and done thereupon v. 15. 2 The Narration of the Type ver 16. Son of man behold I take away from thee the desire c. 3 Several Commands laid upon the Prophet v. 16 17. 4 The Execution of the Type v. 18. 15 The word of the Lord came unto me The false Prophets ran when they were not sent and spake when they had no word but Ezekiel was sent cha 2.3 and hee had a word from God when hee spake hee durst not bee the mouth of God to others untill the Lord had opened his mouth to him the spirit of Prophesy brought the word to him and then moved him to utter it to others 16 Son of Man Hee saith not man of God or Sonne of God but Son of Adam for so the Original is that is son of him was made of the earth that had an earthly beginning Ezekiel thou art a weak worthlesse Creature that ere long must away to the earth from whence thou camest see thy heart do not swell with the Prophetical honour I have put upon thee the many appearances of my spirit unto thee nor bee thou refractary that I put thee upon hard services or command thee hard things when thy Father Adam disobeyed mee I turned him out of Paradise obey therefore my voice and do what I command thee therein shalt thou show thy self a Sonne of God Behold I take away from thee the desire of thine eyes By Desire of thine eyes is meant Ezekiels wife v. 18. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desires of thine eyes This Expression The desire of the Eyes Rem charam significat it imports a thing very dear to one and what is dearer to men than their wives There bee many things to indear a woman to her husband 1 She was made for man 1 Cor. 11.9 The man was not created for the woman but the woman for the man shee was made an help meet for man Gen. 2.18 2 She is a gift of God Prov. 19.14 3 She is joyned to man by a divine Ordinance and is made one with him thereby Gen. 2.24 Matth. 19.5 1 Cor. 6.16 Ephes 5.31 4 Shee is the glory of Man 1 Cor. 11.7 man represents
hee destroyes his peoples enemies and then shews them mercy Pag 590 Grace all wee have is from free Grace 138. why God deals gratiously with sinners Pag 138 H HAbitations are assigned to men by the Lord Pag 27. 86 Hearing Those will not hear God are rejected of God Pag 119 Hand lifting up of it what it notes 15. smiting of hand 161 165. God hath a hand to apprehend sinners 180. clapping of the hands Pag 390 391 Heart if running after other things it sleights the things of God 66. no halving 119. what knowledge affects it 133 134. what lifts it up 451. what meant by heart 486. it will faile when judgements come 226 229. God takes notice in what frame 488. what lifting up of it is 486. what doth it Pag 520 Holy what should ingage us to be so 34 36. holinesse of places priviledge not unholy people 148. holy things what and when prophaned 256. to be kept holy 260. when prophaned 317. it's wronging of God ibid. resting in them causes removal of them Pag 374 Hypocrisie a close and unsuspected sin Pag 8 Hatred 415. degrees of it Pag 417 Hypocrites cannot deceive God 10. they get nothing of God at his ordinances 10 11. they may deceive Prophets 11. are not to be pleaded for 12. God will not have to do with them 96 97. hee discovers their designes how close soever carried Pag 99 Hook Gods Hook Pag 551 553 Horne how taken Pag 588 Heathens wise men amongst them 462. not safe to relye upon them 559. God shews them mercy 571. sometimes more favour than his own people Pag 572 Harmes rejoycing at the harmes of others 426. they make wary Pag 560 Humble such are respected and exalted by God Pag 190 Helmet made of several things Pag 459 Horses difference of them Pag 468 Hope of mercy when denied 247. hopelesse condition who is the cause of it 354. things hoped for disappointed hurt Pag 560 Hedge what it was hedged the Jews 278 279. gapps in it what 279 280. making up the hedge what 280 281 282. when broken judgements are comming in 284. God expects some to make up the hedge 285. so doing prevents judgement saves a people ibid. I Iavan who came of him Pag 466 Idolaters it 's dangerous for the children of good men to live amongst them 33. cruel Pag 215 Idolatry may last long but shall be punished Pag 296 Jehovah what it notes Pag 17 486 Impossible things seem so accomplished by the Lord Pag 431 452 572 Jews Idolaters in Egypt 32. what once they were Pag 235 Interrogations what they denote Pag 92 Ireland Englands right to it Pag 28 Ingrateful those have had much kindnesse from God prove so Pag 38 39 Iniquity transgression and sin what 178 179. what the Prince of Tyrus his iniquity was Pag 513 514 Ithobald King of the Tyrians Pag 579 Judging in Scripture taken for pleading Pag 6 Insulting evil Pag 387 395 396 425 Judgements what brings spiritual ones 77. who punished with them 118. Gods judgements are impartial 142. fierce ones upon Gods people 144. not to be stayed by man ibid. severe at last 150. end of them ibid. when heavier judgements come 155. some judgements are sweeping ibid. they are tryals 159. trying judgements and destroying ones 160. easily suddenly brought 209. what hastens them 216. they discover mens hearts 229. they make the Lord known 233. when they come in 288. Just ibid. they are Cups 32. they teach and what 326. they make places boiling pots 332. they fall upon all sorts 333. work not out wickednesse 337. irrevocable 354 355. some mercy under severest judgements 381. God brings them 412. they are to make others tremble 440. dreadful 441 Cause Lamentation and Laughing 483. for examples 526. end of them 533. no standing against them 566. sometimes universall Pag 567 Ironies in Scripture 117. used by God himself and others Pag 493 494 Iron what put for Pag 465 Justice executed is pleasing to God 167 586 341. it upholds neglect of it ruines Princes and Kingdomes Pag 524 525 Jerusalem her praise and reproach 214 212. bloudy cruel 215. renowned for what 217. infamous ibid. Prophets in her against her 251 252. likened to a Pot 329. when emptied 335. sinned openly 336. the gates of the People Pag 421 Impudence in sinning Pag 303 Ivory 449 450. hornes of Ivory what Pag 4â—9 K KEdar and Kedarites Pag 474 475 Kindnesse prevailing Pag 136 Keriathaim a City and where Pag 401 Kodesh what it notes Pag 125 Knowledge what breeds experiment all knowledge of God Pag 116 133 134 138 Kingdomes their time of flourishing and desolation in the Lords hand 567 568. base 573. God can raise desolate ones Pag 574 Kings deposed by the Lord 187 hee puts an end to them and their Kingdomes at his pleasure 189. Kingdomes kept desolate 194. like Cherubims 510 511. have honour and power that they may protect the people 514. God an enemy to wicked Kings 550. they resemble Satan ibid L LAnd habitations Lands disposed and ordered by the Lord 27. what makes a land glorious 28 29 30. noted by the Lord what they are 245. not cleansed by means provoke God 246. denyed mercy 247. what saves a land 285. land of â—he living 439. there is a difference of Lands Pag 443 Lamentation when taken up Pag 435 Labour none labour for God in vain Pag 585 Law whether keeping of it would have availed to eternal life 50 51 53. Law-giver who 52. how violated Pag 254 255 256 Lebanon where and what it signifies Pag 448 Lewdness what Pag 221 343 Lead Pag 465 Likeness in sinning hath a likeness in suffering Pag 110 Linnen fine Linnen Pag 452 Lust mens lusts are costly things Pag 454 Lifting up those lift up themselves shall be abased Pag 575 M MAtter 's those of importance to whom to be committed Pag 462 Merchants 458 464 465 467. merchandising of the hand 469. whether men may be Merchants Pag 478 479 Meshech who came from him Pag 464 467 Magistrates usually such as the Priests and Prophets are 266. covetous and cruel ibid. 267. how to deale with the people 514 515. should not connive at but punish sin 524. not suffer bryars and thorns to over-run the field Pag 538 Malice malitious practises what they provoke to Pag 411 Market Pag 468 Marriage lawful for men in spiritual functions Pag 362 Maresha where Pag 553 Mast what Pag 448 Marriners Pag 457 Man hee is onely a sojourner here 115. mens evil acts over-ruled by God 175. of trading for men 467. men know not what themselves are 492. they are conceited ibid. Means not neglected by heathens 174. if cleanse us not it 's dangerous 246. may be had and not improved 346. such a case dangerous 348. prove hurtful Pag 560 Mercy old mercies are to bee remembred 26. choisest mercies are for Gods own people 28. mercies oblige to holiness 34. they worsten men 39. upon what account shewed to ill-deservers 48. mercies do not exempt us from
plague vers 49. and many by the Amorites in Sâ—ir Deut. 1.44 now notwithstanding so many were destroyed yet all were not he did not make an end of them in the Wildernesse hee did not consummate and perfect his wrath upon them his eye sâ—ared them hee was moved to mercy and had compassion on them Though men have sinned much and God have let out much wrath yet neverthelesse hee hath an eye to spare and an heart to pitty If hee should punish destroy none hee would bee thought to bee like unto sinners Psalm 50.21 if hee should destroy all hee would bee thought to bee cruel to shew therefore that hee is a just God hee cuts off some and to shew he is a mercifull God he spares some In the late powder blow some were destroyed It was the 4th of Jan. 1649. about eight a clock at night some were spared yea wonderfully spared and preserved Vers 18. But I said unto their children in the wildernesse walk yee not in the statutes of your fathers neither observe their Judgements nor defile your selves with their Idols Vers 19 I am the Lord your God walk in my statutes and keep my judgements and do them In the 18. vers God dehorts them from following their fathers waies In the 19. hee exhorts them to follow his waies and shews them the reason why they should do so because he is their God Where the Lord spake thus unto them in the Wilderness is not recorded by Moses but that hee did speak what is in the 18. vers Our Prophet assures us who spake as he was moved by the Spirit you have that is aequivalent thereunto Deut. 5.32 You shall observe to do as the Lord your God hath commanded you you shall not turn aside to the right hand or to the left not to your Fathers on the right hand nor to the Heathen on the left The 19. vers you have Levit. 18.4 5. I am the Lord your God ye shall therefore keep my Statutes and my Judgements Nothing in these verses requires explication Take these observations Obs 1 Children are prone to follow the corrupt decrees counsels and examples of their parents I said walk not in the statutes of your fathers That is in what they decree appoint observe not their judgements that is their Counsels and advisements nor defile your selves with their Idols that is follow not their examples They were addicted much to what their sinful Fathers said or did Of the Kings of Israel its said they did evil as their Fathers had done 2 King 15.9 ch 23.32 ch 24.9 and Jer. 44.17 the Children would sacrifice to and defile themselves with Idols as their Fathers had done Fathers Laws Customes Traditions Examples perswasions counsels are loadstones and draw them strongly to that is evill Obs 2 Posterity are not tyed to the statutes and Judgements of their Fathers or fore-fathers I said walk not in the statutes of your fathers neither observe their Judgements c. Though there bee a strong tye between Parents and Children and they bound by the Command of God to obey their Parents yet when they shal command or counsel them any thing unlawful contrary to the statutes and judgements of God they are not to hearken not to observe or obey them Here is Divine authority for it I said If it bee Gods Command that lead Children to obey Parents and People to obey Magistrates in Lawful things then Gods prohibition must keep them from obeying in unlawful things When Masters or Parents are so wicked as to put their Servants or Children upon lying or swearing to put off their commodities they should remember what God hath said Walk not in their statutes c. This holds especially in matters of Faith and worship mens statutes and judgements must not come in there what is not Divine is no matter for my faith nor rule for my worship Mens chaffe and bran must not come among Gods wheat their weeds and nettles must not come amongst his flowers It is not Popes decrees Canons of counsels judgements of Fathers Votes of Synods Customes of Churches Religion of Auncestors that must tye my Conscience or guide my practice in the worship of God He hath said it who is above them all Walk not in their statutes neither observe their Judgements and defile not your selves with their Idols Men have their Statutes their judgements their inventions and additions to points of Faith and matters of worship which are no other than Idols and will defile Obs 3 That wee are onely to walk in Gods statutes and to keep his Judgements Not mens statutes or judgements I am the Lord your God I have authority over you I am in Covenant with you I have given you statutes and judgements which are right Psalm 19.8 true and good Neh. 9.13 therefore walk in my statutes keep my Judgements when the Israelites walked in other statutes the statutes of the Heathen or the statutes that themselves made the Lord was wroth with them and afflicted them for it 2 King 17.8 19 20. and commanded them to observe his statutes and Ordinances and to do them for evermore vers 37. Josh 24.14 15. Vers 20. And hallow my Sabbaths and they shall be a signe between me and you that you may know that I am the Lord your God In this 20. verse the Lord proceeds in his exhortation of the Children of those rebellious Israelites in the wildernessâ— and exhorts them to hallow his Sabbaths which their Fathers had polluted Hallow my Sabbaths Not make holy but keep holy the Hebrew word is the same with that Exod. 20.8 The hallowing or sanctifying of the Sabbath here consisteth in two things 1 In resting from labour and work Servile work Levit. 23.7 8. that is such work as men may lawfully do on other daies works for gain and profit might not bee done on Sabbath days they were to rest from their own works words and pleasures Isa 58.13 see Exod. 20.10 Nehem. 13.15 Jer. 17.22 Exod. 16.29 cha 31.14 2 In doing those things which God required on that day as meditation on the works of Creation for which it was first instituted Gen. 2.23 remembrance of their servitude in Egypt and deliverance thence Deut. 5.15 meeting in solemn assemblies Levit. 23.3 in which the word was to be read opened and reverently heard Luk. 4.16 Act. 15.31 Ec. 5.1 prayer to be made Acts 16.13 God to be praised Psalm 92. Sacrifices to be offered Numb 28.2 10. and they were to exercise works of mercy on that day Mat. 12.10 11 12. John 5.9 and all these duties they were to do with delight Isa 58.13 They shall be a sign between me and you Of these words you heard in the 12. vers besides what was said there the Sabbath was a sign of the Covenant God made with them to bee their God and to own them for his people for it follows That you may know I am the Lord your God The Sabbath day was the time wherein
iron rod and sword hee had in his hand The father speaks concerning his son to the Prophet and the 11. v. strengthens this interpretation Hee hath given it to be fourbished Who is that hee but the Son and who gave it into the hand of the slayer but he and that was Nebuchadnezzar Obs 1 Christ hath Rods and judgements in his hand the rod of my Son Christ is not all mercie though full of mercy the father hath committed all judgement unto him Rev. 6.16 the Lambe hath wrath in him as well as meeknesse Christ is a Lyon to tear in peices as well as a Samaritan c. Psal 2.12 Obs 2 When sinners profit not but are worse under lesser judgements this provokes Christ to bring forth more heavy judgements The Rod of my Son contemning every tree Though they stood it out against other rods they should not bee able to do so against this when the Axe comes to the root of Trees they must down a knife they may despise but an Ax despises them Obs 3 Some judgements are so grievous as they sweep away all This rod despised every tree the strongest Oakes the tallest Cedars the King Princes Nobles Counsellers Souldiers Artificers c. Obs 4 From the 11. v. Enemies cannot hurt unlesse they have power and furniture given them The Sword was fitted for and given into the hand of the slayer Nebuchadnezzar could not have stird destroyed a man in the Land of Israel unless Christ had impoured him Pilate had no power but what was given him No man or Nation hath power against another unlesse they bee armed from God or Christ Had the Jews kept in with them none should ever have harm'd them Vers 12 Cry and howl Son of man The word for Cry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cry out propter angustiam compressionem animi Jer. 30.15 why cryest thou for the affliction afflictions straitned and pressed the spirit of Jacob so that be cryed out you have the word in Ezek. 9.8 ch 11.13 where it notes crying from sorrow and pressure of minde Howle Beasts do howle when pinched with hunger or suffer some great misery The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Abenacius hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signify night Quando aliquis est in summa augustia ut fere ad nihilum redigatur non habet preter noctem tenebras molestiatum tuâ—e incipit ululare plorare and reduction in a manner to nothing and when men are incompassed with great calamities and ready to perish then they howl Isa 65 14. they shall cry for sorrow of heart and howle for vexation of spirit the Hebrew is for breaking of spirit when their spirits should bee broken and they ready to sink and be ruined then they should howle For it shall be upon my people The Hebr. is Hajetha it hath been upon my People its usual with the Hebrew to put a praeter-tense for the future to signify the certainty of the thing and so it s here The French is il est fait pour mon peuple The Sword is made for my people to eat their flesh and drink their bloud Upon all the Princes of Israel In the 11. Chapter 1. you have Princes of the People The word there is Sar whence our English word Sir which is as much as Prince or Lord here its Princes of Israel the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesiee from Nasa to prefer lift up set on high Montanus hath it in cunctis praelatis Israel upon all the preferred ones of Israel The Vulgar In cunctis ducibus Israel upon all the Dukes of Israel Others upon all the Princes Terrors by reason of the Sword The word for Terrors is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is variously rendered The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and referres it to all the Princes of Israel dwelling or sojourning there Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwell nigh me The Vulgar is qui fugerant the sword shall bee upon all the Princes and Potentateâ— that should fly Montan. hath it timores ob gladium fears by reason of the sword The French Crainte de glaive fear of the sword shall bee upon my people Castal Terrores a gladio imminent populo meo Terrors from the sword hang over the heads of my people Vatablus Pavores ingruent ab hoc gladio in Populum meum Aecolampad Formidines ad gladium erunt populo meo So Piscat Formidines propter gladium Lavater Terrores gladii erunt Populo meo Junius and Polanus read the word thus Detrusi in gladium sunt saith one erunt saith the other cum populo meo and in the margent of your Bibles it is So they are thrust down to the sword with my People that is the Princes shall fare no better than the People but together with them shall bee cut off The reading wee have I like best and most Expositors agree in it and so the word is rendred Lam. 2.22 Jer. 6.25 The sword of the enemy and fear is on every side Smite therefore upon thy thigh In the 6 Chapter 11. v. the Lord commanded the Prophet to smite with his hand stampe with his foot and here to smite upon his thigh which were gestures to expresse grief and sorrow Traxit ex intimo ventre suspirium dentibus frendit icit femur Plautus in Truculento in great and sad calamities Tundebant faemora palmis they smote upon their thighs with their hands Obs 1 The Calamities of wars are matter of great mourning and sad gestures cry howle smite upon thy thigh Jer. 4.6 7 8. God would bring evil from the North upon them Nebuchadnezzar the Lyon was comming for this gird you with sackcloath lament and howle Obs 2 The sword makes no distinction of Persons it shall be upon my People and upon all the Princes of Israel They should finde no more favor than others not any not the greatest of them should be exempted from the evils of the sword Jer. 52.10 the King of Babylon slew the Sons of Zedekiah before his eyes he slew also all the Princes of Judah in Riblah Then he put out the eies of Zedekiah Obs 3 Times of war are times of fears terrors by reason of the sword shall be upon my People The sword drawn is a terrible thing Josh 2.9 ch 10.12 Jer. 15.8 chapter 46.3 4 5. chapter 49.24 29. The sword is Magor-missobib fear round about it makes families towns Cities Nations to fear and tremble when the sword is without there is terror within and such terrour oft times as is destructive Deut. 32.25 mens hearts meditate such terrors as bereave them of their wits senses lives 13 Because it is a tryal The word for Tryal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochan from Bachan to Prove examine Try By the Septuagint here it s rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is justified
overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the Hâ—brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wickâ—â—â— whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient
Egypt as the Jews were they were their half brethren descending from Lot and upon these accounts should have sympathized with the Jews wept with those that wept Rom. 12.15 been sensible of their great adversities Heb. 13.3 but they insulted over them mocked at them were despightful against them and added coals to the fire weight to their burdens and more chains to their bonds It s not onely an uncharitable but also an inhumane an unnatural thing to insult make sport and dominere at the miseries of others when there bee warres in a land fires in Cities ship-wracks at Seas robberies of houses inundations of waters and many suffer grievous things by such judgements of God should wee rejoyce thereat mock and make our selves merry Surely if wee do so wee offend wee provoke the Lord Prov. 17.5 Hee that is glad at Calamities shall not bee unpunished The Hebrew is shall not bee innocent God will deal with him as a person deeply guilty hee that makes others Calamities the object of his gladnesse stirs up God to be the Author of his destruction Shimei was glad at the expulsion of David by his Sonne Absolon yea mocked at and cursed him 2 Sam. 16.7 8. hee made Davids misery the matter of his mirth but this kindled such a fire in the breast of the Lord that it made him return his wickednesse upon his head 1 King 2.44 and cut him off from the Land of the living It s an argument of a malicious heart of an imbittered spirit to insult over the miseries of others and mock at their calamities yea it s an evidence of a wicked man that doth so such are Ammonites and Babylonians Job 31.29 If I rejoyced at the destruction of him that hated mee or lift up my self when evil found him Job professes hee did not make the miserie of his enemies matter of musick hee had a better principle within then to put him on to such a wickednesse So David though the abjects and base ones rejoyced in his adversity yet hee durst not do so but when they were sick hee put on Sackcloath hee sympathized with them hee humbled his soul with fasting and prayed for them Psalm 35.13 14 15. Of such a spirit was Solomon who gives wholesome Counsel Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart bee glad when he stumbleth He that rejoyceth at the misery of his enemy wil be sad at his good and both are evil Some the greater evils befalls their enemies the more they rejoyce if they fall into sin reproach or bitter affliction they are much gladded at it but thou that dost so hast not onely stumbled but art fallen both into sin and into the displeasure of God for vers 18. is a reason why men should not triumph in the troubles and afflictions of others least the Lord see it and it displease him and hee turn away his wrath from him thy so-doing displeases the Lord and may cause him to turn away his afflicting hand from thine enemy and to turn it against thee In these times this sin is too much in practice nations and persons rejoycing in the miseries of one another but we should further consider 1 That if others bee under the heavy stroaks of God to day wee may bee to morrow And therefore should not feast our selves upon others calamities Eccl. 9.2 All things come alike unto all There is one event to the Righteous and to the wicked what befalls thine enemy one day whom thou thinkest the worst that lives may befall thee the next day though thou bee the best man that lives Therefore boast not thy self of to morrow for thou knowest not what a day may bring forth it may bring forth as much woe and evil to thee as the former day did to thine enemy or neighbour 2 That wee deserve as sad things as any others feel Are not wee sinners and such sinners as make the time perilous 2 Tim. 3.1 2 3 4 5. are not we lovers of our selves covetous boasters proud blasphemers dis-obedient to Parents unthankful unholy c. if wee bee so why should not wee fear least the judgements of God should overtake us and arrest us as they have done others Lamen 3.22 It s the Lords mercies saith Jeremy That wee are not consumed he puts in himself and it was not single mercy but mercies all Gods mercies were at work to keep them alive Wee should wonder wee are spared being such sinners as we are rather than rejoyce in the miseries of others who may bee more righteous than our selves 3 The end of Gods laying his hand upon others Jam tua res agitur paries cum proximus ardet it is not that wee should rejoice clap our hands daunce and insult over them that be miserable but it is to awaken us and excite us unto Repentance Luke 13. When God by his Providence brings suddain and sad stroaks upon men it is that others should consider and Repent The death of the Galileans and those upon whom the Tower of Silo fell was for that end therefore saith Christ Except you repent you shall all perish The miseries of Scotland Ireland by the Sword and of the Netherlands by waters is not that men should rejoyce but sympathize with them and repent if others suffer and we bee spared that is the goodnesse of God to us and his goodnesse therein should lead us to repentance 4 The rule of Christ is otherwise Matth. 5 44. I say unto you love your enemies blesse them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you we must not rejoyce at their miseries but love them and manifest our love by blessing them doing them good and praying for them Obs 4 For the sinnes of the People God laies Nations waste and disposes of them to whom hee please The sinnes of the Ammonites caused God to cut them off to destroy them and their name and to deliver them for a spoil to the Heathen and their Countrey to the men of the East for a possession Psalm 107.33 34 Hee turneth rivers into a wildernesse and the water-springs into dry ground a fruitful land into barrennesse or saltnesse for the wickednesse of them that dwell therein Hee is the Governour among the Nations Psalm 22.28 and when they do wickedly hee can break them with his Rod of iron cut them off with his battle Axe and give their Countries to whom hee pleases He set Jeremy over the Nations and Kingdomes to root out pull down and destroy Jer. 1.10 which hee did in a Prophetical way chap. 27. many lands are reckoned up there and vers 6. saith God Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon They were wicked Proud Idolatrous oppressive and insulted against Gods people and the Lord brake them in peices and gave them to the men of the East God that made the earth gives it to
god hee sealed up the sum hee was a compleat Prince he had choice indowments hee was full of wisdome perfect in beauty hee had outward glory and greatnesse as much as any hee was seated in a Paradise hee glistered with Pearles and pretious stones hee had as choice Musick as was to bee had yet notwithstanding all these hee was a wretched man under the curse of God and was to dye the death of the uncircumcised What vanity is it therefore to pride our selves in any humane excellencies to set our hearts upon or confide in any outward glory or greatnesse 14 Thou art the annointed Cherub Here the Prince of Tyrus is compared unto an Angel Angels in Scripture are called Cherubims Gen. 3.24 The resemblances between him and them take in these particulars 1 They are full of knowledge and wisdome 2 Sam. 14.20 and it s said of this King that he was full of wisdome 2 They are beautiful and glorious creatures Luke 9.26 Christ shall come in the glory of the Angels so this King was perfect in beauty and full of glory being adorned with such pretious stones as he was 3 They are high exalted about others having great power and command Dan. 10.13 20. 2 King 19.35 they are called principalities and powers Eph. 3.10 So this King was exalted above others hee had great power and command so that hee was dreadfull as the Cherubims that kept the way into Paradise Annointed The Cherubims above the Arke or mercy seat were annointed with oyle Exod. 30.26 to which here may bee an allusion thou art the annointed Cherub or thou thinkest thy self so or it may bee spoken in reference to the Kings of Israel and high Priest who were annointed and so had many prerogatives thereupon and this man being made King of Tyrus had great priviledges and prerogatives That covereth The Cherubims had wings which covered the Ark Exod. 25.20 and this King had wings of power stretched out at Sea and land to cover and protect his people The Hebrew word is Hashochech from Sachach which is to hide Kirker super-ponendo aliquid a Hen hides her chickens by putting her wings over them it notes also to protect when things are covered they are protected I have set thee so Thou wast made King hadst great honour priviledges and power thou wast above others and how camest thou to all this it was not by any other than my self I have set thee so The Hebrew is I have given thee that is into such dignity and greatnesse Thou wast upon the holy mountain of God Some refer this to Hyram furnishing Solomon with materials to build the Temple but this sense of the words is in no wise entertainable for Hyram was dead long before and here the Prophet speaks of one that was then to be destroyed Piscator senses the words thus Thou hast been so gorgeously attired as if thou wert the High Priest of my people when he is in his robes Others make this the sense Thou wast as one upon the holy mountain of God Tyrus is likened to Mount Sion the King to a Cherub in the Temple thereupon it s called the holy Mountain by way of resemblance or because Tyre belonged to the Tribe of Asher it was within their lot Josh 19.24 29. and therefore belonging to Gods people and being on the borders of Canaan it might be called holy If any should question whether Tyrus were on a Mountain know that in the Scripture Cities for their high buildings and strong defences are called Mountains though they bee not on Mountaines as Jerem. 51.25 Behold I am against thee O destroying Mountain it s spoken of Babylon which was not upon a Mountain but in a plain upon many waters v. 13. So Tyrus for its high buildings strong walls and defences may bee called a Mountain but Tyrus was upon a rock which was high above the waters if not above the rest of the earth Some tell us Tyrus was upon a great Mountain Tyrus supra montem excelsum exaedificaâ—a fuit Vilal and things which are great and goodly to see unto are said to be the Lords Thou hast walked up and down in the midst of the stones of fire What these stones of fire are hath exercised the heads of men to finde out Some make them the Angels who Heb. 1.7 are called a flame of fire Some will have them to bee the two Tables of stone given at Mount Sinai in fire Some assert them to bee the people of the Jews who for their holinesse zeal and love are called stones of fire Some tel you they were the pretious stones in the Temple at Jerusalem or the common stones guilded over Others by these understand men of excellent parts spirits and abilities with whom the King of Tyre conversed but these have overlooked the truth lying near at hand for these stones of fire are the pretious stones mentioned in the former vers and are so called for their shining and glistering like fire especially the Carbuncles and Diamonds which sparkle and seem to cast out fire Sanctius saith hee walked in the midst of the stones of fire because his royal Pallace shined with such stones as might well bee called stones of fire The Jews at this time were not so holy Puta Tyri regem in mediâ— ignitorum lapidum ambulare quia regium conclave undique collucebat his lapillis qui suo jure vocantur igniti as to bee called or counted stones of fire they committed adultery with stones and stocks Jer. 3.9 and were stones of darknesse Job 28.3 rather than stones of fire 15 Thou wast perfect in thy waies The Septuagint hath the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wast faultlesse or spotlesse in thy daies thou keptst thy self free from those pollutions which Kings usually are defiled with The Hebrew is thou wast perfect in thy waies not in a moral sense as if hee were without sin but in a political sense he prospered in what he did in his Naval Military Court and State-affaires hee was successeful hee wanted nothing pertaining to Kingly greatnesse hee had all things which might make him compleat and glorious From the day thou wast created From the time of making thee King In the day hee was created all sorts of musick were used then vers 3. and from that time hee had all things conducible to Royal greatness Till iniquity was found in thee There were some sinnes in this Prince which were very provoking 1 His Insulting at the destruction of Jerusalem which you have chap. 26.2 Tyrus hath said Aha Shee is broken that was the gates of the people Tyrus that was the King of Tyrus and the people they insulted over the Jews in their misery 2 His excessive pride in making himself a god or as God These were iniquities and whilst he was free from them he prospered his actions were commendable but when these sprung up and were discovered then the Lord threatned him with destruction and hastened his
rods in his hand 155. hee is the true King of Judah Pag 195 Cherethims who and where Pag 416 Charran where Pag 475 Church whom God accounts his Church 127. those are his shall bee brought into it 128. there mercy is shown 129. Churches may degenerate 240. who not fit matter for a Church 241. degenerating will suffer 242 243 shee is amongst thornes 538. how low soever God can raise it and make it flourish Pag 590 Children they are prone to follow Parents in what 's evil 68. they are not tyed to the waies of their fore-fathers 68 95. sacrificing of children whence 93 94. they part with dear things to uphold their fathers waies Pag 96 Circumstances much aggravate sin Pag 87 292 301 315 City the sins of it may bee such as it must not be pleaded for 212. God eyes Cities what they are 245. they grow worse for judgements 301. like one another 301. have their scum in them 336. one glad at the ruine of another 425. renowned made contemptible 431. wealthy ones given to sensuality ibid. they have their periods 442. 482. grow proud and whereupon 451. nothing secures them 452 482. may have God against them Pag 532 533. Confidence what wee must not confide in 80. why God beats men out of their confidences 81. wee are apt to confide in one thing or other 227. wee are prone to confide in what we have 549. vain confidences discovered 229. what begets them 451 550. in the flesh shamed 555 prove hurtful 560. wee are apt to trust in arms of flesh Pag 576 Conforming to God what should ingage to it Pag 36 Comfort our comforts in Gods hand at his dispose 364 365. suddenly taken away ibid. Cleansing 244. Of the not cleansed 246. Of clean and unclean Pag 258 Cloath pretious cloaths 474. rich Pag 477 Concubine Pag 300 Coral Pag 470 Covenant bond of it 112. those in covenant looked after and dealt with yet not all alike Pag 114 Conscience no conscience of sin in the wicked Pag 316 Crocodile its nature Pag 548 Crown whence 185. Crowns are at Gods dispose Pag 189 194 Creation how used Pag 509 510 Covetousnesse it provokes God sorely 225. it makes cruel ibid. 226. its insatiable 267. Root of evil 273. Covetous practises thee very 274 great men prone unto it Pag 496. Conspiracy what Pag 248 Cup sisters cup what Pag 309 Cutting off what it notes Pag 260 Commodities not all in any one place Pag 454 D DEath approachings of it make men know themselves Pag 501 Daniel of his wisdome Pag 491 Dan how called Pag 473 Daughter in what sense used sometime Pag 424 Day how taken sometimes 14. 588. of making holy daies 57 names of our daies whence 91. daies of reckoning 228 246. God hath his day Pag 247 Deliverance nothing can hinder it when Gods time is come Pag 49 Damascus a chief City of Syria Pag 472 Degenerate some do more than others 242. they degenerate shall smart for it Pag 242 243 Dedan a City and where Pag 409 468 Desire of the eies Pag 356 371 Despising what it notes Pag 60 391 Doing and not doing the commands of God what they are 40. Doing the way to knowing 134. what said to be done though not done Pag 345 Designes sinful ones disappointed Pag 100 208 Differencing between holy and prophane 257. clean and unclean 258. between persons Pag 261 262 Diadem Pag 185 Dominion no getting from under the dominion of God Pag 102 Divination several sorts of Divining 170 171. sinfull Pag 172 Destruction where intended all things are ordered accordingly Pag 166 Disappointments Pag 560 584 Dross the nature of it and wherein men are likened to dross Pag 235 236 E EGypt how called in scripture 22. very Idolatrous 32. how God brought his people out of it 47. how long they were in Egypt ibid. whence so called 546. a reed Pag 556. East men of the East who Pag 388 401 Ebeny what Pag 469 Elders of Israel their policy in coming to the Prophet Pag 3 4 Eden what and where Pag 504 Election how taken in scripture 14. of Gods electing or chusing Israel Pag 15 19 Enmity bred once dies not Pag 417 Emerald Pag 470 Enosh what it signifies Pag 361 Expectation see Design and and Disappointment Edom and Edomites 406. enemies to the Jews 407. revengeful Pag 408 Excellencies lift up 451. abused matter of mourning 511. argue not grace 510. marred by sin Pag 525. Excommunication three sorts among the Jews Pag 258 Example the use of Examples Pag 527 Eyes they are the inlets of sin and have occasioned the breach of every command 35. hiding eies from the Sabbath what 259. desire of them what Pag 356 Enemies of the Church their end Pag 542 Ethiopia there be two of them the Affrican and Oriental Pag 564 F FAce setting the face against what it imports Pag 385 592 545 Faires Pag 465 466 Family God begins with his own Family but proceeds to others Pag 393 Fathers waies of forefathers not alwaies to be walked in Pag 95 Feet stamping with feet Pag 391 Fish Princes and people likned unto them and wherein Pag 551 Flattery in whom worst Pag 269 Forgetfulness the cause of sin 223 224. of judgement 312. what makes forgetfulness of God and our selves Pag 525 Funerals rites used then Pag 359 360 361 Forrest Jerusalem liken'd to it and wherein Pag 141 Fury what Pag 344 417 G GAmmadims what they were Pag 460 461 Gapps see Hedge Gebal and Gebalites Pag 456 Garden what Pag 504 Glory 439. who the Lords glory 442. glory of a State 463. outward glories are not grace Pag 510 Gifts of two sorts Pag 222 Ground sitting on it what it implies Pag 434 Gold Pag 508 Godly they shall be brought into Canaan not others 116 541. put upon hard things 375. their wrongs shall be revenged 418 insulted over in their misery 425. they are the glory of God 442. despised by the wicked Pag 540 Glorifie how God is glorified Pag 530 God hee mindes how long his suffer 6 7. the time of mens doing things 7. your God what it imports 18 he condescends to mans weaknesse 20 21. upon what account he shews mercy 48 138. he is the Law-giver 52. God hath his Butts 72. takes special notice of his and distinguisheth them from others 113. experimentally made known by mercies and judgements 116. no halving between God and Idols 119. hee knows things certainly 174. hee makes wicked acts serve his ends 175. hee will deal with sinners 228 246. when sanctified when prophaned 259 260. notes mens carriages on his day 316. knows what men do and reveals it 330. his people his glory 442 443. he knows and eies the heart 488. two things he challengeth to himself 489. observes Princes whether they connive at or punish sin 524. hee drives out and brings in 573. hee reveals what he is doing to his servants 582 583. hee uses what instruments hee pleases 585. hee rewards any work for him 585 586.
miseries 49. mercy hath its moreovers 56. of sparing mercy 66 67. all injoyed is mercy 138. its mingled with judgement 196. times of taking away mercies 380. judgement mingled with mercy Pag 575 Milk what meant by it and hony 22 23. milk-drinkers Pag 389 Mind setting the mind upon a thing what it imports Pag 378 Moabites their discent and enmity to the Jews 399. Moabs side what Pag 400 Mocking Pag 214 215 425 Mourning for the dead 358. some rites thereabouts 359 360. it 's not unlawful 367. not dare to mourne Pag 375 Molech described Pag 94 Mopheth what and how differing from Oth Pag 374 Mother in what sense sometimes used Pag 290 Mouth opening of it what Pag 589 Mountain holy mountain what 112. there God shews mercy 129. the mountain of God Pag 512 Morter untempered 268. who daub with it Pag 269 N NAme how taken as referring to God 41 118. when said to be polluted 42. sinners spared for Gods names sake 43. how sparing sinners is sanctifying of Gods name 44. God shews mercy after mercy to such deserve ill for the honour of his name 48 72. Gods name dear to him 120. name â—f wicked taken away 209. what makes an ill name Pag 217 Nations what makes Nations glorious 29 30. their carriages are observed by the Lord 394. lay'd waste and why 397. like one another in sin Pag 402 Nataph what it signifies Pag 140 Nature abuses mercies Pag 39. ordinances and means 61. worse for judgements Pag 301 Nations they have their times for suffering 205. easily and suddenly destroyed 209. when God is wroth with Nations nothing secures them 404. they are his and hee disposes of them 405 584. enmity between Nations 417. they are at the Lords call 426. proud Nations brought to and kept in a servile condition and why Pag 577 Nagaph what it signifies Pag 354 Nakam opened Pag 414 Nebuchadnezzar what it signifies Pag 428 Navigation who first Authors thereof Pag 447 Nilus Pag 549 O OAres Pag 449 Oaks of Bashan Pag 449 Obedience in difficult cases and speedily argues grace Pag 367 368 Oath ill breaking and making oathes for our own ends Pag 177 Occasions God makes occasions to meet with wicked ones Pag 553 Oblations how they differ from Sacrifices Pag 125 Obstinacy in sin Pag 345 Old mercies ought to be minded 26. old sins brought to remembrance 179 303. old hatred 415. what brings former sins to remembrance Pag 577 Oppression Pag 271 Olam taken for a long time Pag 440 Ordinances despised provokes God greatly 62. how they come to be sleighted 66. men leaving Gods ordinances are restlesse 87 88. all ordinances to be set up Pag 131 Overturning Pag 194 P PArents sins prepare judgements for their posterity long after 74. Idolize children Pag 380 Parables warrantable Pag 332 Paramour Pag 300 Pathros what and where Pag 570 Painting of faces not warrantable Pag 318 319 People the taking of them to be the Lords is meer mercy Pag 19. the Lords people have the best mercy 28. they have their Butts 38 39 72 notwithstanding their siâ—s they have mercies in the face of their enemies 45. they are distinguished from others 113. looked after 114. Gods dealings with them different ibid. they are such as their Rulers 272 273. begins with his own first then with others 393. their enemies destroyed then they have mercy Pag 590 Person hee being accepted all done is acceptable 130. difference to be put between persons 261 262. made remarkable 296. those wee have sin'd with instruments to punish us Pag 311 Pilots 456. who to be Pag 462 Pit what Pag 438 499 Pharaoh what it signifies 545 546. like the Dragon or Crocodile 548. his pride and confidence Pag 549 550 Philistins whence they were and what 413. how dealt with 4â—4 their hatred Pag 417 Place holiness of places priviledge not 148 no hiding place from Gods stroaks 166. place of sinning place of punishment 2. 8 God notes where men sin 292. how made remarkable 296. several mercies Pag 454 Plague or Pestilence Pag 532 Politicians how they stand affected to Religion Pag 99 100 Polluting of Gods name see Name what the word for pollute signifies 42. how God is said to pollute 78. whom God will deal with as polluted ones Pag 80 Posterity it should mind the mercies predecessors had 26. good mens posterity living amongst Idolaters degenerate 33. not tyed to the waies of the Fathers and fore-fathers Pag 68 95 Poor how dealt withal Pag 276 Pot the properties of it 329. what makes places Pots Pag 332 Practise sinful practises what they do Pag 342 411 527 Pretious Jakar what it notes Pag 250 Priests what to bee and do 254. they violated the Law ibid. their not preserving holy things from polluting is matter of provocation and complaint Pag 261 Pride what makes men proud 451. spare not cost when for lusts 454. it precedes ruine 489. provokes God to severity 501. corrupts mens excellencies Pag 525 Princes their sins lye not alwaies hid 177 178. oft they are farre from piety and justice 183. great enemies to God and his waies ibid. they have timâ—s of sinning and shall have times of suffering 184. deposed for their iniquity 187. they are tyrannical 223. wherein like Wolves 264 265. like Priests and Prophets 266. by them Cities and States are ruined 482. they are proud 487 488. apt to deifie themselves ibid. they are but dust 489. have honourable Titles 514. should protect the people ibid. they depend on God 515. their places and pomp minded by God ibid. how long prosperous 515 516. their sins shall be made known 516. what blasts them ibid. 524. made examples 526. their own sin undoeth them 528. their counsel and strength nothing without God 554. they may lead the subjects abroad to fight Pag 583 Priviledges apt to over-prize and rest in them 379. if taken away shall be restored Pag 443 Professors what ones are not matter for a Church 240 241. greatest part will bee found naught Pag 241 Prophaning of God and holy things Pag 256 259 263 Prophets consulting with them antient and warrantable 9. they are to give out the Lords mind in his name and words not their own 9 10. being inquired of they must not humour men but speak and do the Lords pleasure 13. must be undaunted in their work 142 547. no new thing for them to prophesie in sackcloth 165. their prophesies slighted scorned 127. they are not to fear but reprove the greatest being guilty 184. false Prophets in Jerusalem 251. Prophets sins specially noted 252. daubing with untempered morter 269. false ones their subtilty and impudence 270. God honours his Prophets 381. hee shuts and opens their mouthes at his pleasure 382. when fell to speak 591. false conspire against the true Pag 249 Prophesie wherein likened to raine Pag 140 Promise how Gods breach of promise is to be taken 64. he makes good his promises how difficult or impossible soever they appear to us 86. hee seems
to act against the promise 196 197. nothing hinders the making them good Pag 572 Persians souldiers Pag 458 Prosperity see riches wealth Providence runs through and over-rules sinful actions Pag 175 554 Punishments they are Gods pleadings 110. though hee forbear long yet hee hath times of punishing 205 246. punisheth where men sin 208. Gods method in punishing Pag 412 Purging evil ones shall bee purged out 114 115 231 343 344 R RIches 495. make proud Pag 497 Rich who their prey Pag 276 Raamah what Pag 475 Raine with-holden Pag 245 Rebukes Pag 417 Retaliation vexers vexed 218. their blood openly shed who shed blood openly 336 wrongers punished by the wronged 412. mockers mocked Pag 483 Reckoning God hath times of reckoning Pag 228 Rivers artificial in Egypt Pag 548 Rowers who meant by them Pag 481 Reproach Jews reproached 199 201. God takes notice of his peoples reproachings 202. punishes for it ibid. what exposes to reproach 216 217. reproaches bring judgements Pag 403 Rabbath 169. hew called and what made Pag 389 Rachil an Hebrew word what it signifies Pag 220 221 Righteous how taken 149. out-side Righteousness secures not Pag 150 Reed the nature of it Pag 556 557 Repentance what leads to it 135 136. When God specially expects it ibid. that from sense of Love is deep general c. 137. it may bee too late 347. How in God Pag 352 Rebellion what 40. It makes God more severe 102. Rebels how dealt with Pag 115 Robes Pag 433 Religion false Religion makes men unnatural 96. It s mad to serve mens interest Pag 99 Revenge see Vengeance Rods how taken 111. rods of tryal come before rods of destruction Pag 160 S. SAbbath whether it were before the Law was given 54. In what sense a signe 55. not a mutable ceremony 56. It s of special concernment 57. prophaneing it 220. hiding eyes from it 259. what was done on that day 58 5â— 70. Of Hallowing it Pag 69 70. Sacrifices services not to bee confided in 80. those may bee hateful to God wee judge grateful 88. they differ from oblations 125. best must the Lord have Pag 130 Sanctifying what it notes 56. its Gods work 58. its chiefly on his own day ibid. 70. of sanctifying and prophaning God 260 what Gods sanctifying himself is Pag 126 127 540 Scripture some parts thereof omitted in the place seemed most proper for them yet are occasionally given forth afterwards 31. that is the sense of it which the spirit intended 256. occasioned by mens sins Pag 332 Scum 334. when it boils in its dangerous Pag 337 343 Seba and Sheba Pag 475 Seeking what it notes Pag 277 Seir what Pag 399 Serving God what it implies Pag 123 Senir variously called Pag 447 Shebna his misery and end Pag 188 189 Sighing 151. a Prophetical sign Pag 152 Sign 374. godly for signes 375 379. what signes do Pag 376 Sion in it God is specially to be worshipped Pag 128 Sin it dis-appoints of mercies promised and near at hand 65. wilfull sinning provokes greatly 84. It s greatly aggravated by circumstances 87 292 301. what makes it bitter 135. It lyes not hid alwayes 178. former sinnes brought to remembrance and how 179. publike sins bring Publike judgements ibid. sin hastens judgement 216. brings sad afflictions 218. it makes gaps 283. open and impudent sinning causes God to renounce 303. its scum 334. open sinning provokes to vengeance 338. It defiles places and persons 340. It makes Cities base 398. sins of Princes shall bee searched out 516. spreads defiles 527. own sins undoe 528. It ruines Princes Pag 559. Sinners upon what account spared 43 44. how its honouring Gods name 44. Gods People may bee such sinners as no hope of mercy may bee left for them Pag 354 Silver Pag 465 Shaphat what it signifies and how taken Pag 211 Ships with oars 449. sailes 453. what 457. metaphorical ships Pag 481 Shiftings answered 349 350 351 352. shifting of judgements 353. shield 459. whence Pag 461 Spicing what Pag 339 Statutes not good what not and what Pag 76 State the glory of it in what Pag 463 Stranger how taken 219. sad to be amongst strangers Pag 568 Souldiers suffer hard things to please men and for little Pag 583 Sufferings God keeps account exactly of his Peoples sufferings 6 7. after sufferings comes mercy Pag 571. Streights Gods People not left in them 51. sinful evasion of them brings into greater 109. means to bee used in them 174. may bee such as men dare not shew sorrow Pag 375 Stones of the Sardius 505. the Topaz ibid. Diamond ibid. Beril Onyx Jasper 506. Saphir Emerald Carbuncle 507 508. of fire Pag 512 Superstition places names and waies superstitions once taken up are not easily laid down Pag 90 Sword what it notes 199 561 furbushing of it Pag 200 Syâ—ne where Pag 563 564 Syrians several sorts Pag 469 470 T. TEraphim what Pag 171 Tannim what it signifies Pag 548 Terumah Pag 124 Tarshish what Pag 463 464 Tabernacle man's Gods Pag 293 Tale-bearers Pag 220 Thoughts there be such in the heart are not of God Pag 99 Teman and Temanites Pag 409 Time of mens doings something is specially noted 7 330. there bee times of shewing mercy to the afflicted 18. when Gods time is come nothing can hinder deliverance 44. holy times are such not by mans but Gods appointment 57. they are upon weighty and special occasions 57. times of war not times of mirth 154. but of fears 158. times of punishing nations 205. reckoning with sinners 228. 246. sin dis-interests in God Pag 232 Trees what by green and dry trees 143. Fir-tree 447. Cedars Pag 448 478 Trembling Pag 434 441. 528. Tydings evil ones what they do Pag 152 Tyrus ancient strong c. 420 421. insultive 421. Tyrians jovial 430. a renowned City 436. her situation 445. by whom built 446. her men skilful in Sea affaires 456. who was Prince of it 488. His Pride Pag 487 Threatnings not beleeved Pag 204 Theevery what is so Pag 274 Tin Pag 465 Treasure Pag 495 Temple Prophaning of it 369 excellency 370 desirable Pag 371 377 Tubal who descended from him Pag 466 Togarmah who from him Pag 468 Thornes wicked men are such and wherein Pag 535 536 537 Trust apt to trust in an arm of flesh 576. See Confidence V. VEngeance what 409. it s ill to seek revenge Pag 411 Unfaithfulnesse in the things of God provokes Pag 261 Unwonted things awaken 369 Godly put upon them Pag 375 Unbeleef makes Prophets dumb Pag 382 W. WArning we should take warning by others sufferings Pag 300 Warres they are the Lords 150 566 his sword ibid. They are matter of mourning 158 distinguisheth not of persons ibid. who makes them successeful 166. They eat up 459. they drive from all Pag 568. Waies wicked waies what Pag 137 Waves Pag 423 Wearying what wearies God and man Pag 342 Weakness God stoops to humane weaknesse Pag 20 21 Wheat of Minnith Pag 471 Whoredome spiritual what it is