preserved they being under heavy pressures from God and man yet they are brought to know God to loath themselves and their former wayes these were times wherein they had no sacrificing little or no helpe for their soules but lay in darknesse and notwithstanding all this God shewed mercy neither their sinnes nor the sinnes of the place both which were great nor the time of wrath they were under for so it s cal'd Isa 54.8 could obstruct the free grace of God but some he spares some he touches with the lively sense of their sins and puts into a state of grace in the midst of enemies of sins of judgements God could shew mercy in Babylon as well as Zyon let the holy Land holy City holy Temple holy Altar holy Sacrifices and all the holy things be layd waste and persons be brought to the greatest improbabilities of finding mercy be as great sinners as any living as these were and in Babylon yet God is free can will doth shew mercy even to such in such a place and at such a time when his wrath is powring out Manasseh was a great sinner a Murtherer an Idolater a Sorcerer carryed into Babylon and in the eye of all in a hopelesse condition yet there God visits him his spirit breaths and blows upon him 2 Chron. 33.11 12 13. he humbles his soule greatly prayes effectually is returned to Jerusalem and knowes the God of his Fathers Nothing could keep off God from shewing mercy God tooke Abraham the Father of the Faithfull from Vr of Chaldaea he found favour among Idolaters and God shewed mercy to his Posterity Gen. 6. Acts 2. even in that Land When all flesh had corrupted its wayes yet mercy was showne to Noah Yea those put Christ to death had their hearts pricked To the Gentiles that had lived in abominable Idolatries God granted repentance unto life Acts 11.18 There is nothing in man in any place or time that can impede God from shewing mercy that is an act of his will nothing in us moves him to it nothing in us hinders him from it I will have mercy on whom I will have mercy and I will have compâ—ssion on whom I will have compassion Rom 9.15 Obser 3 3. That often God shews the choisest mercy when he hath cause to execute the sharpest judgement they shall remember me because I am broken with their whorish hearts had they broken Gods heart he had cause to have broken their bones and destroyed them utterly but the Lord would deale graciously with them and in stead of destruction cause them to remember him to loath themselves and to come in to feare and serve him They would not feare remember and honour God in Zyon where they had the Prophets the Ordinances of God and mercies of all sorts but provoked God to plague them and when they were ripe for destruction and nothing to be expected but severity even then doth God deale graciously with them Isa 57.17 18. saith God For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart He adds sin to sin in a presumptuous manner and what could be looked for now but destruction Doth the great and glorious God smite and doth man sin more Yes he doth and God sees it and what then I have seene his wayes and will heale him Not wound him more not destroy him but I will heale him I will lead him also and restore comforts to him and to his mourners Isaiah 43.24 25. Thou hast made me to serve with thy sinnes thou hast wearyed me with thine iniquities And what then I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Gods thoughts are not as mans that which is argument of death in mans apprehension is argument of mercy and life in Gods Psal 25.11 David knew it therefore presseth God with an argument might have undone him in the judgement of reason O Lord pardon mine iniquity for it is great God might have said therefore will I not pardon thee because thy sinne is great I have suffered much by thee by thy murther and adultery and thinkest thou that I will pardon such great sins Is this an argument to come to mee withall I have as great wrath as thou hast sins thou art a man of death for what thou hast done thou shouldest dye by the Law for thy murther and dye for thy adultery and thou hast given the sentence thy selfe The man that hath done this shall surely dye and bound it thou hast with an Oath as the Lord liveth 2 Sam. 12.5 and therefore dye thou must thou shalt Such language as this might David have looked for but he heares of pardon and that from the mouth of a Prophet and when he mov'd God with the argument of the greatnesse of his sinnes he did it in the judgement of faith knowing it would be much for the honour of God to pardon great sinnes that he was as ready to shew mercy as his sinnes had made him ripe for judgement Hosea 2.13 14. Israel followed Baalim and forgate God had hee not now cause to destroy her It was Gods way to destroy such Psal 73.27 Yet it follows Therefore behold I will allure her and bring her into the Wildernesse and speake comfortably unto her Because shee had foâ—got God God would remember her because shee had been drawne away by Idols God would allure her from Idols because shee had vexed God he would comfort her Here God lets out choise mercy when he had cause to execute severe wrath When Peter had denyed Christ thrice and forswore him and the knowledge of him was there not cause that Christ should have renounced him smitten him with some great Judgement Matth. 26.72 74. and made him an example for Selfe-confiders and Christ-denyers to the end of the World Surely Christ had cause enough and the opportunity for it was faire before him but Christ turned and look't upon Peter and in stead of ruining him rayses him Obser 4 4. False worship doth most afflict God I am broken with their whorish heart Their Idolatries Superstitions and corruptions did not simply displease or grieve God but oppressed afflicted broke the heart of God great injuries enter deep worke strongly eate up the spirits of any they are done unto and what greater wrong can be done to God then to set at naught his counsels to forsake his Worship to withdraw from his Government and to proclaime to the World that there are better ways then his and better Gods then himselfe Those are Idolatrous and worship God a false way they doe so by God therefore Jer. 3.5 it s sayd of them that they did speak and doe evill as they could men cannot doe more to breake God then to worship Idols wrong gods or the true God a wrong way Such sins breake Gods Covenant Deut. 31.16 This
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern
and bee filled with their owne devices What fruit doe mens sinfull wayes bring forth even sower and bitter fruit guilt feares sorrows afflictions ruine upon such fruit they must feed with such fruit they shall be filled Hos 13.9 O Israel thou hast destroyed thy selfe Israels sinnes were her wounds they were the Plague Famine and Sword that ruined them the iniquities of a Kingdome are the deaths of a Kingdome their sinnes will find them out Numb 32.23 They are like Blood-hounds that hunt out the Authors of them and cease upon them hence Isa 59.12 It s sayd Our transgressions are with us to weary us to wound us to destroy us men cannot shake off their sinnes they have committed they will follow them seaze upon them hold them fast Prov. 5.22 His owne iniquities shall take the wicked himselfe and he shall be holden with the Cords of his sinnes he shall dye without instruction wicked mens sinnes may take others and sometimes doe but they certainely take themselves they twist Cords to bind but it is themselves it s to make themselves burnt sacrifices for Hell 6. When God comes in judgement upon a Nation he will deale throughly with it visit for all sins I will recompence upon thee all thine abominations God tooke notice of what was done in the darke in the light upon Mountaines in Valleys under every green Tree no Idols false Worship inventions of theirs but the Lord observ'd them reserv'd them in mind and rendered unto them answerable for them before he had dealt with them for some now he would deale with them for all their abominations and bring them as an unsupportable burden upon them Vers 4. And mine eye shall not spare c. Much is sayd in the sacred Scriptures of the great and tender mercies of the Lord and many patterns of his mercies are to be found therein and the sinners in Zyon conceited God to be all mercy sinn'd securely and fear'd no judgements upon this great abuse of Divine mercy saith the Lord Mine eye shall not spare neither will I have pity you shall find me all justice consuming fire without any sparing or pitying judgement after judgement shall come upon you till you are destroyed you thinke to goe on in your sinfull wayes and find me mercifull but I am provok't and you shall feele me dreadfull nothing shall prevaile to draw me to any remorse or pity the consideration you are my people not reproach of Heathens round about you not your prayers teares sufferings blood not that you are Abrahams and Davids posterity not the dishonour my Name shall have by you I am now hardened against you and will punish thee openly according to thy abominations thou shalt have great punishments in the middest of thee which will evidence the greatnesse of thy sins and cause thee to acknowledge me to be a just God of the words in this Vers have been spoken Chap. 5.11 8. Vers Chap. 6.7 and in the precedent Verse of this Chapter CHAP. VII 5. Thus saith the Lord God An evill an onely evill behold it is come 6. An end is come the end is come it watcheth for thee behold it is come 7. The morning is come unto thee O thou that dwellest in the Land the time is come the day of the trouble is neer and not the sounding againe of the Mountaines 8. Now will I shortly poure out my fury upon thee and accomplish mine anger upon thee and I will judge thee according to thy ways and will recompence thee for all thine abominations 9. And mine eye shall not spare neither will I have pity I will recompense thee according to thy wayes and thine abominations that are in the middest of thee and yee shall know that I am the Lord that smiteth SOMETHING I shall open in these Verses not much In the 5. An onely evill Evill befell them before but none like this none so great so destructive to the Jewish Church and State it hath reference to that in the 5. Chap. 9. Vers I will doe in thee that which I have not done and whereunto I will not doe any more the like No such extreame and deadly destruction shall befall thee I have one evill now left for thee which shall be without all comparison there shall need none after this to make a full Ruine of thee God hath evils to doe his will at once and so it may be called an onely evill 1 Sam. 26.8 saith Abishai to David Let me smite Saul with the speare even to the Earth at once and I will not smite him the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At once it s the same word with onely in this Verse he would utterly slay Saul at one stroke and God with one judgement would utterly destroy the Jewes such a phrase you have in Nahum 1.9 He will make an utter end affliction shall not rise up the second time God would bring such a judgement upon Niniveh that at once it should be destroyed a second affliction should not be needfull the evill of that day should be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Caldee reads it otherwise Evill after evill shewing the succession of evils that should follow one after another till they were destroyed as wave follows wave one cloud another c. so affliction should come after affliction sinnes goe linked together and so doe afflictions Levit. 26.18 21 24 28. they goe by sevens God can at one judgement at once destroy sinners Hosea 5. Kingdomes Cities he can at pleasure bring many one after another destroy by degrees be a moth rottennesse a Lyon to Israel and Judah we should take heed how we offend such a God Verse 6. It watcheth for thee Thou thoughtest judgement slept but it is awake and waits for or against thee thou thoughtest it a dead thing but it is alive and making hast towards thee The Hebrew word signifies to be weary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if judgement were weary with staying so long or God weary with deferring it now there should be no more delay it notes also to excite a man asleep one dead as in the 2 Kings 4.31 The Child is not awaked that is not raised from the dead So here God had threatned them by his Prophets Isaiah Jeremiah others many years and they thought the Prophets words winde because nothing was done at least that such a judgement would not befall them in these dayes as they had foretold Ezek. 12.21 27. as if the judgement they spake of was asleep or as a thing dead therefore it s said it lives is awake and watcheth as a theife to spoyle as a Lyon for a prey and hereby is poynted out the suddennesse of its comming and intention of God to destroy them This Verse the former and that follows are full of Divine Rhetorick Asyndeton Anadiplosis Epanalepsis Metaphoraes Paronomasia Apostrophe and others are evident in them the Scripture hath as great Elegancie as
they said What doest thou God mindes the Servants he imployes there words and actions shall not be in vain He makes speedy inquiry here after all In the morning came the word of the Lord unto me saying Sonne of man hath not the house of Israel said unto thee c. If they understood them not it was their duty to come to the Prophet for resolution and his duty to resolve them VERS 10 11 12 13 14. Say thou unto them Thus saith the Lord God This burden concerneth the Prince in Jerusalem and all the house of Israel that are among them Say I am your signe as I have done so shall it be done unto them they shall remoove and goe into captivity And the Prince that is among them shall bear upon his shoulder in the twylight and shall goe forth they shall dig thorow the wall to carry out thereby he shall cover his face that he see not the ground with his eyes My net also will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the Land of the Chaldaeans yet shall he not see it though he shall die there And I will scatter toward every wind all that are about him to helpe him and all his bands and I will draw out the Sword after them IN these Verses you have the application of the type to the Prince and all the house of Israel which is in generall laid downe in the 10. Verse then the common calamity of both in the 11. Verse They shall goe into captivity Then a more speciall application of it to the King in the 12. 13. Verses where his bearing stuffe upon his shoulder his flight digging through the wall and covering his face are set downe together with his apprehension excaecation deportation into Babylon and death there This burden Hâ—mmassa from Nasa to lift up a word so rich in signification and efficacy Vt vix centum aliarum linguarum verbis explicentur ejus divitiae Pradus it may be rendered this burdensome doctrine or prophecy which these types doe speak by burden is meant the typicall signe of captivity which was a burden to the Prophet to act to open unto them a burden to them to hear and especially to bear grievous prophesies are cald burdens in scripture Nabum 1.1 Hab. 1.1 so Isa 15.1.17.1.19.1 The Prince It was Zedekiah a wicked and timerous King the Hebrew is Hannasi from Nasi to lift up either because he is lift up above the people or should populi onera levare ease and lighten the greivances of the people as they in Exod. 18.22 But if they grow tyrannicall and impose heavy burdens upon the people the Lord hath a burden for them as here Zedekiah must dig through the wall carry forth on his shoulder flye c. This you may see fullfill'd Jer. 52.7.8.9.10.11 Where you have his flight mentioned the Chaldaeans persuit and apprehension of him his carrying to Riblath where his eyes were put out and after to Babylon where he dyed Say I am the signe c. This relates to the few in Babylon they conceiv'd there should no judgemtnt befall Jerusalem nor the men there by this typicall worke of the Prophet the Lord shewes them their error that it should not be well with them at Jerusalem its true they condemne you for remooving into Babylon and justifie themselves that they are the onely people righteous and acceptable unto me and therefore are safe in Jerusalem but you shall see and they shall know how vaine and foolish their thoughts and reasonings are as I have dealt with you so will I doe by them they shall be made Câ—ptives very speedily and meet with sorer judgements then you did My net alsa will I spread upon him and he shall be taken in my snare These words you have again in the 17. Chap. 20. Verse The Chaldaeans here are likned unto Fisher men who usually dwell by the water sides now Babylon was among the waters Euphrates and Tygris running by it or through it hence Jer. 51.13 O thou that dwellest upon many waters Therefore fitly are they compar'd to Fisher-men and the Armie was the net a net spreads abroad compasses and catches by this net was Zedekiah the Princes City and all pretious things therein taken In my snare Lam. 3.13 He hath spred a net for my feet Snares are for the Land and its thought to be a hunters snare such as is set for wild Beasts which beeing hunted and chased hard are driven into snares and so taken they are set secretly catch suddenly hold certainly The hebrew word Meizudab as Junius observes signifies also a strong hold and in this sense it may represent to us Riblath whether Zedekiah was carryed where he receiv'd judgement and had his eyes put out or that hold he was put â—nto in Babylon Obser 1. The great mercy and goodnesse of God who takes occasion from their sin to afford them this mercy the exposition of this type they were stupid and minded not the Prophet and his actions or if they did they derided him as a foolish or madd man to doe such things hence the Lord is pleased to take an advantage to acquaint them with it have they not asked thee what doest thou Say thou unto them thus saith the Lord this burden concerns the Prince c. Hos 2.13.14 Isa 57.17.18 Gen. 8.21 In those places God takes occasion from mans sin to shew mercy So in Joh. 20.25.27 From Thomas his unbeleife c. Takes an opportunity to come and shew his wounds c. 2. To secure and confident sinners God will render judgement most certainly and impartially Say to them as I have done so shall it be done unto you What ever their thoughts are at Jerusalem or yours here their condition shall be like yours have you been afflicted with Warre Famine Plague have you lost the Temple City your Countrey and estates are you brought into an Heathenish Land so shall it be with them 3. The Lord hath burdens for Princes if they be wicked there be burdensome Prophecies against them and burdensome judgements for them Zedekiah did evill in the sight of the Lord 2 K. 24.19 And you may see what burdens he had 1. A burden of fear he durst stay no longer and Jer. 38.19 I am afraid of the Jewes fallen unto the Chaldaeans least they deliver me into their hand 2. A burden of shame he covers his face he will see none nor be seen of any he leaves Jerusalem in a shamefull manner carrying some burden upon his shoulder as if he were some vulgar man he is disguised as being asham'd of a Princely title 3. A burden of flight he is put to it to flie for his life 4. A burden of darknesse in the evening or night he steales away 5. A burden of difficulties he must dig through a wall goe in by-wayes 6. A burden of sad judgements 1. He is taken by
they wanted not Men Means Munition Horses Chariots Spears Shields they had but hearts they had not no courage to fight with their Adversaries to stand for Religion their Countrey liberty or lives Observ 1 That when God is wrath all preparations and attempts are in vaine They blow the Trumpet make ready for Warre and none stirs to goe forth and what is the reason the wrath of God is upon the whole multitude God was not with them to counsell to encourage them to prosper their attempts and so nothing came of all Humane endeavours sinke when they are not sâ—conded by God aeconomicall and politicall affaires fall to the earth when they are not upheld by heaven Psal 127.1 Except the Lord build the house they labour in vaine that build it 'T is not man and wife can build up a family without God This the Elders knew that said to Boaz Ruth 4.11 The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel So except the Lord keepe the City the watchmen watch but in vaine Let Cities States Kindoms have many watch-men let them be faithfull and industrious yet if God watch not more then they doe more then they all is lost Cities have been suddenly surprized Kingdoms over-run notwithstanding all the art vigilancy and industry of men It s not the Counsell Militia Magistracy Ministry of a City or Kingdom that can secure them if Gods wrath be upon them Observ 2 2. That it 's a dreadfull evill when the heart and spirit of a people is taken away Here was danger calling to arme and goe forth but none went forth they were heartlesse unspirited men It 's a great mercy among other necessaries to Warre to have men of valour If there be money armes skill men and not courage all is nothing When Goliah defied the Armies of Israel 1 Sam. 17.10 11. They were dismayed their hearts failed within them and had not God put courage into David all Israel had lain under the reproach of one Philistine It 's observable in Scripture that in Judah were many valiant men 2 Sam. 24.9 There were 500000. such in Davids days In Abijah's days there was an Army of 400000. valiant chosen men 1 Chron. 13.3 In Asa's dayes was an Army of 580000. out of Judah and Benjamine and all of them were mighty men of valour 2 Chron. 14.8 In Ahaz dayes were 120000. valiant men of Judah slaine in one day 2 Chron 28.6 The men of Judah were famous for their valour yet now there were no valiant men left there were none had hearts to goe forth and give the enemie battle The promise was that one of them should chase a thousand and two put ten thousand to flight Deut. 32.30 The meaning is they should mightily prevail in battle this was in case they provok'd not God against them And therefore it follows except their Rock had sold them and the Lord had shut them up if it were come to that then they should be faint-hearted and feeble and so was it now God their Rock was against them he had sold them into the hands of the Chaldeans and shut up their spirits and the strong were become as tow Isa 1.31 They were heartlesse headlesse armlesse none durst oppose the stout and proud adversary God hath variety of wayes to frustrate the endeavors of men and one among other and of the saddest nature is to unspirit men It 's a wonderful judgement when the wisdome of the wise doth perish when the understanding of the prudent is hid Isa 29.14 And it 's as heavy strange a judgement when the mettle and courage of valiant Souldiers in time of neede is not to be found The Germans were a warlike people and Lavat observes that after the Councel of Constance their spirits failed them there they dealt unfaithfully with Husse and after cruelly and shamefully they put him to death and attempting to bring the Bohemians to the old way of worship they were easily overcome and sometimes fled at the sight of their enemies Observ 3 3. Apprehension of Divine wrath discern'd and approaching dispirits strong men there were without doubt many strongmen in Judah as at other times but they were without spirit their sins had stirred up God to bring the Northern Force upon them Nebuchadnezzar with all his Forces they were now entring their land ready to sit down before Jerusalem and they saw now the sad threats of the Prophets fulfilling God even fighting against them and this sunk their guilty hearts Deut. 32.25 Terrour within shall destroy the young man The young men that are full of blood spirits lively even terrour within shall destroy them Their guilt wil not only unspirit them but unlife them Job 15.20 The wicked man travaileth with paine all his dayes He hath prickings stingings within And vers 24. Trouble and anguish shall make him affraid they shall prevail against him as a King ready to the battle There is power in these to destroy a sinner as in a King arm'd attended with a multitude of Souldiers to ruine his wounded his flying adversaries Jeremie knew the power of Divine wrath and therefore prays Chap. 17.17 Be not thou a terrour unto me thou art my hope in the day of evill Hee feared left hee that was his hope should be his terrour the day of evill awakens sleepy guilty dead works and then God before trusted in becoms dreadfull look well to your hearts and consciences get off the guilt upon them and get out the filth in them Heb. 9.14 The blood of Christ doth purge the conscience from dead works That is all sins and all guilt which works death and binds over to death but that 's not all they lie as dead things in the soule and upon occasion revive have their resurrection and slay us anew CHAP. VII 15. The sword is without and the pestilence and the famine within hee that is in the field shall dye with the sword and hee that is in the City famine and pestilence shall devour him OF Sword Famine Pestilence I have formerly spoken God hath these Judgements in his hand and can let them out when and where he pleases and when Gods publique Judgments are abroad there is no safety for sinners in their Cities in the Fields God will pursue them though they flie and slay them though they be never so stout He will not only scare them with these but he will destroy them by these CHAP. VII 16. But they that esacaped of them shall escape and shall be on the mountaines like doves of the valleys all of them mourning every one for his iniquity 17. All hands shall bee feeble and all knees shall bee weake as water 18. They shall also gird themselves with sack-cloath and horrour shall cover them and shame shall be upon all faces and baldnesse upon all their heads 19. They shall cast their silver in the streets and their gold shall be
glory above all others 1 Cor. 11.7 It is said that woman is the glory of man especially when shee is adorned with many Jewels and more vertues the Church is compared to a Bride Isa 61.10.62.5 And when she is decked with Gods ordinances and beautified with the graces of his Spirit how doth he rejoyce over her delight in her what a glory is she unto him the Church is Gods glory Isa 4.5 As the wife is mans and being under Covert-baron he wil protect her and esteems her as his glory Hence hee calls his people his peculiar treasure Exod. 19.5 His portion Deut. 32.9 His Jewels Mâ—l 3.12 His Anointed Psal 105.15 An holy Temple the Habitâ—tion of God Ephes 2.21 22. The fulnesse of God the body of Christ Eph. 1.23 And Christ cals the Church his Love his Sister his Spouse a Garden enclosed a Spring shut up a fountaine sealed Cant. 4.10.12 The fairest among women Cant. 5.9 Fair as the moone cleer as the Sun Chap. 6.10 And pleasant for delights Chap. 7.6 The Church is very beautifull and glorious a Crown of Glory in the hand of the Lord and a Royall Diadem in the hand of her God Isa 62.3 The world hath base and low thoughts of the Church and people of God but they are his glory and glory in his hand 4. That Images in the places of Gods worship are unwarrantable sinful Here God complains that they made Images and set them in the Temple the Hebrew signifies an Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shape of things corporeall or incorporeall and its the same with that in Gen. 1.27 God created man in his owne Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word includes all Images 2 Kings 11.18 They brake Baals Images be they Images of Creatures or Creator they may not come into the place where God hath set his Name and meets his people The Cherubims were by Divine appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.18 others were forbidden Exo. 20.4 Thou shalt not make to thee any graven image The Targum hath the same word is here and if no Images may be made for holy places and uses they may not be brought into them Protrept ad Gent. being made Clemens Alexandrinus cals it a deceitfull art to make pictures and saith wee are forbidden to exercise it The Emperour Adrian commanded Temples to be made in all Cities without Images bare Temples without such ornaments Lamprid. in vita Adriani Idem in vita Alexand. Seu. whence came the proverb Adriani Templum when the Gentiles built them bare Temples and when Adrian made such Temples it was conceiv'd they were for Christ the Gentiles demanding of the Christians why they had no knowne Images Minut Foelix in vit Octa. De fug seculi it was answered what Image shall be made to God when man himselfe is Gods Image Ambrose saith our Church knoweth no such thing as pictures Jerome upon Ezek. 4. saith we worship one Image only and that is Christ the expresse Image of the Father no other Image ought to be in the Assemblies but Christ and what he appoints It was a Canon of the Eliberine Councell about the time of Constantine the Great Concil Elib c. 36. It is our mind that pictures ought not to be in the Church lest that which is worshipped should be painted on the walls There is great danger in them as you may read at large in the Homily of the perill of Idolatry and bitter contention they caused among the Eastern and Western Christians heretofore and still great strife and offence is between Papiste Lutherans and others about them the Lord convince all of their unlawfulnesse throw out all such abhominations and detestable things 5. Such is the corruption of man that it is ingratefull for and abusive of the choifest mercies God had set his Temple and pure worship amongst them in much beauty for glory to them and to himselfe But they forgetting what a high favour this was in stead of honouring God in his Temple preserving his worship intire and pure they bring in the images of their Abhominations their detestable things and so blemish their beauty defile their ornament and stain their glory it was wicked to corrupt themselves with strange marriages Ezra 10.2 By dealing treacherously with their lawful wives Mal. 2.15.16 By making a Calfe to worship Exod. 32.7 8. But worse to bring their detestable things into the Temple into Gods presence and ordinances when they made the Calfe Moses was in the Mount receiving instructions for worship yet they had no place fixt for worship nor the way of worship clearely opened unto them but when God had set his Temple in Zion they had a fixed place a setled way of worship and the most glorious beautifull worship in the world yet they corrupt themselves herein The Majestie of Gods presence there his glory his commands did not awe them they were not content with what his infinite wisdome had prescribed the abomination and detestablenesse of their Images was not seene but they being blinded with their own conceits and hardned with their sinnes proceeded to corrupt Gods worship Zephaniab saith of them that they corrupted all their doings Chap. 3.7 Even when they had to do with God in matters of Religion and their Salvation even there they were corrupters a corrupt spring Prov. 25.26 6. The Churches unthankfulnesse for choise mercies causeth upbraiding Buts from God hee set his Temple the greatest ornament and blessing they could have But they made the Images c. Nothing exasperates God more then wretched unkindnesse after great mercies Ps 106. he reckons up Gods great mercies to them and they being ingratefull ever and anon comes in a But vers 7.14.25.43 He did deliver them doe great things for them But they provoked him lusted murmured Ingratitude is a kicking the Benefactor Deut. 32.15 Jeshurun waxed fat and kicked The Scripture hath observable expressions touching this sin Deut. 32.6 7. Doe you thus requite the Lord O foolish people and unwise Is he not thy Father that hath bought thee hath he not made thee and established thee How did they requite the Lord they corrupted and spotted themselves with the sinnes of the times and places They were a perverse people towards God and therefore saith Moses doe you thus requiâ—e c. It 's folly and madnesse in you Isa 5.2 God repeates the kindnesses vouchsafed the house of Israel and vers 3. Hee cals the Inhabitants of Jerusalem and men of Judah to judge between him and his Vine-yard God referres it to men to judge how kind and bountifull he had been how base and ingrateful they and therefore he would break down the wall thereof and lay it wast in such a case as this he was willing to be judged by men they could not but see the great wrong done to God and justifie him in righting himselfe Ingratitude makes the Author worse and the Benefactor angry and wary Angry
their hands as being their owne 1 Cor. 7.30 Let them that buy be as if they possessed not Possessors look upon things as their own and to continue with them here by the Chaldeans possessing their houses is closely pointed out the 70. yeares captivity all which time the land and habitations left should be in the Chaldeans power I will also make the pomp of the strong to cease What ever lifts up and causes the spirits of men to swell it is Pomp so the word is used Jer. 12.5 In the swelling of Jordan when the waters increased and made the River swell over its bancks which Jordan alwayes did in harvest time Josh 3.15 Strong or Potent mâ—n whence great ones are called Potentates their riches attendance honours places allyances and the like doe make them proud stately selfe-confident but their pomp power magnificence excellency shall all cease and come to nothing It 's not their Armes or Armour their big lookes insolent speeches rich attire honourable Titles or any thing wherein they glory that shall advantage them be it their Souldiery their strong and stout men their pomp shall cease I will crush their Crests and bring them low Pintus understands it of Zedekiah and the Nobles of Jerusalem Their holy places shall be defiled The holy places were the Court the Temple and the holyest of all some refer these words to personâ— and not to places and read them thus They shall see prophaned defiled which sanctifie them noting the Priests who sanctified the people by their offerings and prayers for them they sh uld not be regarded as Priests of the highest God but because they had dealt deceitfully with the people corrupted the Covenant of Levi therfore they should be slain as other persons or led into captivity with them Others read the words thus They shall inherit their holy places the Chaldeans shall come and take possession of them because it 's said here Their holy places and not Mine Theod. Lavat It 's conceiv'd by some that these were Chappels or oratories which they had made in severall places in or neer to their houses and consecrated to God Obser 1 That God can use the worst of men to accomplish his holy designes and execute his righteous judgements The Chaldeans he brings to afflict chain and captive the Jewes Wicked men have wicked ends answerable principles and mediums to attain those ends Isa 10.7 But they are as staves and rode in the hand of God with which hee corrects hypocriticall Nations vers 5.6 They are Gods sword Gods hand Psalm 17.13 14. and he knows how to use both to effect his own pleasure and to execute judgements upon sinners and that without sin Hath not God brought in and set on worke the worst of men among us What Miscreants Blasphemers Plagues Vermine what Aegyptians Chaldeans and bloody mercilesse wretches have wee doing mischief in this Land men that justifie Chaldeans that are skilfull to shed blood to cheat a Nation of its God and Religion to betray and undoe Kingdomes many wonder such vile wretches should live and have a being upon the earth many are troubled that God uses such filth and scum to doe him any service but we must know that there is use of Thistles Scorpions and Serpents and God would not use such men if there were not good to be done by them Isa 10.12 It shall come to passe that when the Lord hath performed his whole worke upon Mount Zion on Hierusalem I will punish the fruit of the stout heart of the King of Assyria and the glory of his high lookes 2. That houses lands and good things of this world wee should not much seeke after seeing they may fall into the hands of the worst men I will bring the worst of the Heathen and they shall possesse your houses All they had gotten fell into the hands of Chaldeans 3. That no external excellency or pomp is to be confided in God will make the pomp of the strong to cease policy power riches honours strength of Armies are not pillars of brasse to confide in they are glasse mettall soon broken and blowne away by the breath of the Lord when he is in a way of wrath Nebuchadnezzar was a proud Tyrant that with his plundering made the world a wildernesse Isa 14.17 That exceeded most Princes of the world in greatnesse in Kingdomes tributary Princes honour strength of Souldiers c. See in vers 11. what is said of him Thy pompe is brought down to the grave 12. How art thou fallen from heaven O Lucifer sonne of the morning how art thou cut down to the ground which didst weaken the Nations So for Aegypt that abounded in horses Isa 31.1 and trusted in their strength Ezek. 30.18 The pomp of her strength shall cease in her And Chap. 32.12 By the swords of the mighty will I cause thy multitude to fall They shall spoil the pomp of Aegypt and all the multitude thereof shall be destroyâ—d God would destroy them with a great destruction and then mercy should come in then neither the foote of man nor beast should trouble them any more then would the Lord make their waters deepe and make their rivers run like oyle ver 13.14 Neither Babylonish nor Aegyptian pomp endure long God makes the arrogancy of the proud to cease and layes low the haughtinesse of the terrible Isa 13.11 This God hath done lately before our eyes Victory at York 2. of July 1644. he hath made the pomp of the strong to cease there were the Potentates of the Earth Honours Riches Strength Arms Horses what ever might make them pompous was with them great hopes and hearts they had they looked for the day and thought not only the North but the South should be theirs not Yorke but London yea England to be theirs but they are disappointed their honour is laid in the dust their pomp ceaseth Wee may say according to that in Zech. 11.2.3 Howle Fir-tree for the Cedars are fallen the mighty are spoiled howle O ye Oaks of Bashan for the forrest of the vintage is come downe their strength and comforts are abated There is a voyce of the howling of the Shepheards that is Princes which should feed and seek the good of the people for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoyled The ceasing of their pomp should be the beginning of our praise Psal 98.1 O sing unto the Lord a new song for hee hath done marvellous things his right hand and his holy arme hath gotten him the victory We may sing with Moses Exo. 15.6 7. Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee Thou sentest forth thy wrath which consumed them as stubble And with David Ps 136.1 2 3 4. O give thankes unto the
cry in mine eares with a loud voyce yet will I not heare them HEre is a sad Epiphonema or conclusion hee had oft in the Chapter cal'd upon Ezekiel to see the doings which being shewn unto him the Lord sounds in his eares what dreadfull things he will doe Deale in fury c. The Scripture mentions Gods anger Psal 30.5 his indignation Psal 69.24 his wrath Isa 54.8 and his fury Jer. 10.25 and these exceed each the other Anger is the displeasure of God against sinne indignation is anger more intense therefore Isa 30.30 it s cal'd indignation of his anger Wrath is yet higher and permanent according to that in Nahum 1.2 He reserveth wrath for his enemies Arist 4. Ehic c. 5. and fury is highest Job 20.23 The fury of his wrath It s ira nunquam conquiescens donec sumatur vindicta In Jer. 21.5 Fury and great wrath goe together and when God is in his fury he rests not till he be revenged Jer. 7.20 My fury shall be powred out upon this place upon man and beast upon the trees fruit and ground and burne unquencheably Ezek. 16.41 42. When Jerusalem should be destroyed then God would make his fury to be at rest Mine eye shall not spare neither will I have pitty Of these words hath been spoken before Observ 1. There is a time when God who is patient gracious and slow to wrath will deale in fury he that delights in exercising mercy hath a time for fury and trading in it hee that is patient and long-suffering hath times of being furious When is it that God will deale in fury 1. When lesser judgements will not serve turne if he threaten in anger smite in his indignation and wrath and there be no good use made of those stroaks then will the Lord appeare in fury Levit. 26. God threatens them with sundry inferiour judgements and if they do not work but still walk contrary to God vers 28. then saith God I will walke contrary unto you also in fury If they grew worse God would be more violent and furious 2. When a reformation is offered and râ—fused Jer. 51.9 We would have healed Babylon but she is not healed forsake her for her judgement reacheth to heaven and is lifted up to the skies So much fury should be poured out upon Babylon that heaven aire and earth should wonder at it Ezek. 24.13 14. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee I the Lord have spoken it c. When God tenders a Reformation to a people it 's great love rich mercy and mercy refused is mercy abused and that turnes into fury and Gods fury shall not only be powred out against such a people but rest upon them which is much more 3. When men are furious against God his servants ways when they cannot endure his Prophets Saints and Ordinances then is a time for Gods fury to break out When the Husbandmen in the Parable would not endure Christs servants nor himselfe but beate and ston'd them then fury came forth and miserable destruction was the portion of those men Mar. 21.35 36.38.41 When righteous Lot being abus'd was got out of Sodom then God sent fire and brimstone upon it and poured out his fury like fire as it is in Nahum 1.6 and 2 Chron. 36.16 17 18. They mock'd the messengers of God despised his words misus'd his Prophets untill the wrath of the Lord arose and it rose very high even to the height of fury for he brought the King of Babylon in fury upon them who slew their young men in the Sanctuary who had no compassion upon man or maiden young or old all men and things were given into his hand all their glorious things were burnt and laid wast 4. When there is a generall corruption in State Church then the fury of the Lord will appeare then will he deal in fury Gen. 6.5 6 7.13 This will appeare more fully in the next obseâ—vation 2. Oppressions in a State Superstition and Idolatry in the Church doe cause God to deale in fury there was violence in the land and the branch at their nose and therefore God would deale in fury Jâ—r 21.12 O house of David thus saith the Lord execute judgement in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury goe out like fire and burnt that none can quench it Where there is want of Justice there will be plenty of Oppression and where that is the doore is open for Gods fury it 's kindled and will breake out against such a State whatever it be and for Idolatry see Ezek. 16.36 Because thy filthinesse was poured out and thy nakednesse discovered through thy whoredomes with thy lovers and with all thâ— Idols of thine abhominations Vers 38. I will judge thee saith God as women that breake wedlocke and shed blood are judged And how is that Levit. 20.10 Gen. 9 6. They were without mercy to be put to death and so God would doe I will give thee bloud in fury and jealousie If these sinnes be amongst us we have cause to tremble for they will cause God to deale in fury to cast upon us the fury of his wrath as it 's Job 20.23 They will cause fury to be upon our Armies Isa 34.2 and Jer. 21.4 5 6. Behold saith the Lord I will turne backe the weapons of Warre that are in your hands wherewith you fight against the King of Babylon and against the Chaldeans which beesige you without the walls and I will assemble them into the midst of this City and I my selfe will fight against you with an out stretched hand with a strong arm even in anger and in fury and in great wrath And I will smite the Inhabitants of this City both man and beast and they shall dye of a great pestilence And those dye not shall be madde when they are made to drinke of the cup of Gods fury Jer. 25.15 16. Gods fury is a trampling thing Isa 63.3 A bloody thing Ezek. 16.38 Fiery and plentifull he powrs it out like fire Lam. 2.4 therefore let us tremble and prevent Gods fury which is so terrible and doe as is written Jer. 4.3 4. Breake up the fallow ground sow not among thornes circumcise your selves to the Lord and take away the foreskin of your hearts yee men of Judah and Inhabitants of Jerusalem lest my fury come forth like fire and burne that none can quench it because of the evill of their doings 3. Gods dealing in fury is dreadfull he will not spare not pitty nor be moved to mercy And is not this dreadfull You may think it 's never so with God but the Scripture saith it here and in other places Ezek. 24.13 14. Thou wilt not be purged I will cause my fury to rest upon thee and what ever you commit I the
Amos 7.10 This made Jeremie conclude Lam. 4.13 that Jerusalem was destroyed chiefly for the sins of her Prophets and the iniquities of her Priests that shed the blood of the just in the midst of her Obser 1. When God is upon executing judgement he first manifests yea vouchsafes mercy to his friends before hee lets out wrath upon his enemies Goe yee after him one was sent to marke the mourners before those with the slaughter-weapons had commission to destroy the rest His mercy acts before his justice he separates the righteous Mal. 3.17.4.1 before he destroys the wicked he makes up his Jewels before the day comes that burnes like an oven Hee prepares an Arke for Noah before hee sends a flood upon the world God sends an Angell to fetch Lot out of Sodome before he raines fire and brimstone upon them And at the last great judgement the Sheep shall have mercy before the Goates shall have judgment Matth. 25.34.41 Come yee blessed that joyfull sound shall be heard first and after depart ye cursed Mercy is Gods first-born and visits the Saints ere judgments break out 2. When the godly are secured then judgement delays not when the mourners are neer marking then the sixe men follow him presently that marks them and they doe their office When Lot is out of Sodome fire and brimstone comes into Sodome God could doe nothing while he was there Gen. 19.22 But when he was gone he consum'd them with the vengeance of eternall fire Judgments sometime do linger and what 's the cause some servants of God are not marked secured got into their chambers of safety if they were judgement would quickly be upon the backs of the wicked Isa 26.20 21. Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe as it were for a little moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the inhabitants of the earth for their iniquity When once they were got into safe places then would indignation come upon the wicked When swallows and other birds flie from us it is a signe of Winter approaching and when good men are removed out of places are driven into corners it 's a signe of of judgement upon that place 3. Sinners may so provoke God that hee will neither shew them mercy himselfe nor let others doe it no pitty no mercy should they have from God or man Goe through the City from one street to another from gate to gate and smite smite every one of them slay utterly doe not wound or weaken but tahargu lemaschith slay to perdition and though they fall upon their knees begge hard for their lives promise you great matters yet spare them not neither have pitty be not affected with ought they say doe or suffer God harden'd them here against them but might they not find some sparing and pittying from God if none with man Ezek. 5.11 Mine eye shal not spare neither will I have any pitty and hee ratifies it with an oath there What were their sinnes which made the LORD deale thus severely with them 1. Their defilement of the Temple with such abhominations as they had done provoked desperately they despighted God thereinto his face there he vouchsafed his presence heard their prayers accepted their sacrifices bestowed choise mercies upon them and yet to defile that with their abominations this greatly provoked 2. Their abuse of the true and faithfull Prophets Jeremiah forbid to prophesie left he dye for it Jer. 11.21 They laid hands on him and said he should dye Jer. 26.8 2 Chron. 36.16 They mocked the messengers of God despised his words and misused his Prophets untill the wrath of the Lord arose against his people These sins made it rise to a great height even such a height that all pitty and mercy were laid aside 3. Their great unfruitfulnesse under means and mercies Jer. 20.8 9. They reproached and derided the word and those that believed and obeyed it Isa 8.18 You know what paines God took with his Vineyard he gathered out the stones planted it with the choisest vine built a tower in it made a wine-presse did all which was doe able for it and now he looked for grapes and it brought forth wild grapes this kindled Gods wrath and banished pitty mercy from his heart I will take away the hedg break down the wall lay it wast it shall have no digging pruning clouds or raine but it shall be troden down and eaten up by whom by Chaldeans those bryars and thorns should scratch and teare it in pieces Mans unfruitfulnesse makes God merciless Luke 13.7 when the Lord came to the Fig-tree planted in his vine-yard and found no fruit on it what saith he cut it downe why cumbers it the ground 4. Pittilesnesse to one another Mic. 3.2 3. The Princes Rulers did plucke off the skinne and flesh from the bones of the people they brake their bones and chopt them in pieces In their skirts was found the blood of the soules of poore innocents Jer. 2.34 and Manasses had filled Jerusalem with innocent blood which made the Lord to say Ier. 15.5 Who shall have pitty upon thee O Ierusalem neither God nor man 4. Nothing will priviledg sinners in the day of Gods wrath when he gives out commission to destroy there will be a generall destruction Old young maids children and women they must all suffer all dye In their military oath this was one branch Ne quis laedat faeminas pueros senes aegrotos even nature pleads strongly for such who are fearfull and feeble not able to help themselves Deut. 20.14 When the Iewes tooke a City they were to spare the women and the little ones and when they tooke Midian they spared the maids and the little ones Numb 31.9.18 But here neither oath nor nature should take place neither age sex or condition should advantage or secure them not the hoary head of the aged not the beauty of the virgins not the teares of the mothers nor the tendernesse of the babes but all must dye So 1 Sam. 15.3 Samuel saith to Saul goe smite Amelech utterly destroy all that they have and spare them not but slay both man and woman infant and suckeling oxe and sheepe camell and asse Amalech sought the ruine of Israel therefore God would have him utterly ruin'd when judgements are generall sinnes are grievous 5. Open sins involve not only themselves but those are dearest to them into open destruction The antients offered Incense to Idols the women wept for Tammuz others worshipped the Sun and these brought famine and sword not only upon themselves but upon the young maids and little children which were free from those sinnes the parents sins ruin'd the children and wrap'd them up in an open and publique calamity Corah Dathan and Abiram rebell against Moses and the earth swallowed up them their houses and all belonged to them Numb 16.31 32. The Sodomites sins
caused themselves and their little ones to be roasted in fire and brimstone so Princes their sinnes bring down vengeance upon themselves their posterity and Subjects All sorts should therefore take heed of sinning against divine Majesty who is so dreadfull in his judgements If they will not pitty themselves yet they should pitty those are theirs and deare to them 6. The lives and comforts of all Gods marked ones are deare unto him he gives order that they should not onely not take away their lives but also that they should not indanger their comforts Come not near any upon whom is the marke do not fright them with your stern looks bitter words rough handling keep your distance they are very deare to me and I am very tender of them The mark'd ones are a people neare to God Psalm 148.14 and he will not suffer them to be wrong'd Psal 105.14 15. He suffered no man to doe them wrong he reproved Kings for their sakes saying touch not mine anointed Gods anointed ones are his mark'd ones and they must not be touch'd which is as much as come not neare them God doth not onely keepe the wicked from harming them keepe off judgements and blows from them which is call'd sparing them Mal. 3.17 But hee makes them up as his jewels they lye scattered as common stones here and there but God hath his dayes to make them up to set them in ranks and orders that they may shine more gloriously and live more comfortably Or thus when a house is on fire the owners will be sure then to looke after their jewels and to take and make them up above all the rest So God when judgements are upon Cities Townes Kingdomes will have speciall care of his jewels and peculiar treasure Luke 17.34 35. Two men shall be in one bed the one shall be taken c. 7. See the order of Divine judgement here those were ring-leaders to others and drew them to sin by their place authority counsell example they must first be slain Begin at my Sanctuary there were the 70. Antients of the house of Israel mentioned Chap. 8.11 There were the Priests who had the charge of the holy things and should not have suffered such corruptions pollutions to have come neare the Temple but both the Princes and Priests were foremost in iniquity they should have preserv'd the worship of God pure kept the people from idolatrous practises into which they drew them and made Isaiah say twice that their leaders caused them to erre Isa 3.12.9.16 there was inforcing vertue in them constraining the people to erre run upon their destruction and therefore now seeing they were first and deepest in sinning they should be first and deepest in punishment the slaughter-men representing the Chaldeans must begin there while they were fresh strong they must bath their swords in the bowels and blood of Princes and Priests Many times it s so that those are great first in wickednesse are first smitten Numb 25.4 Take all the heads of the people and hang them up before the Lord against the Sunne They had been principall actors in whoredome and idolatry led others to those sins and their heads must off first Numb 16. So Corah Dathan and Abiram they were prime Rebels made seditious work amongst the people and went not they down first alive into the earth and did not fire from heaven consume the 250. Princes that offered Incense It 's too well known that men eminent in place are eminent in sin be they in the State or in the Church and it 's just they should be eminent in punishment Our Prelats who were Sanctuary-men and pretended divine institution for their standing declared by their fruits that they were not from above but from beneath an earthly generation that hath been eminent in Treasons Conspiracies Rebellions seditious Innovations and corruptions of Religion as ever was but God hath found them out powred contempt upon them plucked them up by the rootes Strafford and Canterbury were heads of wickednesse in the Church and State and God hath lopped off their heads Great ones make great breaches for others to perish in and God begins with them to stop those breaches and prevent open ruine The Devill carryed Christ to the Temple and the pinacle of it and tempted him from thence to cast himselfe downe knowing that the sins of those belong to the Temple are most conspicuous and beneficious to him and his Kingdome 8. It 's not the holinesse of any place can mitigate or avert the wrath of God when those belong to it have defil'd the place with their abhominations The Temple was the holiest place in the world 2 Chron. 36.14 All the chief of the Priests and people transgressed very much and what was their transgression they polluted the house of the Lord which he had hallowed not which men had hallowed but which he had hallowed in Jerusalem Judgement begins at Gods house Isa 10.12 No where else had he hallowed any any place yet that holy place they polluted and the Lord therefore bids the slaughter-men begin there and defile it they had defil'd it with sinne and now God would have it defil'd with the comming of Heathens into it with blood with dead corps c. which made Jeremie to sigh and say The Lord hath cast off his Altar he hath abhorred his Sanctuary he hath given up into the hand of the enemy the walls of her pallaces they have made a noise in the house of the Lord as in the day of a sollemn feast Lam. 2.7 It was musicke to the enemie to slay them in the Temple it selfe to dash out their braines against the Arke and Altar 2 Chron 36.17 They slow their young men with the sword in the house of their Sanctuary and had no compassion on young man or maiden olde man or him that stooped for age As they regarded not sexe or condition of men so not the place though holy Holy places were wont to be refuges unto those fled to them even heathens would spare those betook themselves to the Temples of their gods when they tooke the City Hostes qui ceperant civitatem parcerent eis quos ad deorum suorum Templa censugisse compererant August de civ dei l. 1. c. 2. but in this destruction of Jerusalem those fled to the Temple sound no favour from God or man Slay them utterly said God defile the Temple with their carkasses bloud dung and they did it and fill'd the Temple with such sacrifices it never had 9. Divine justice oft smites sinners in the place where they have sin'd they had defi ' d the Temple with their abhominations with idolatry false worship hypocrisie vain confidence in it and there God commands them to be put to death God had manifested great love bestowed great mercies imparted much light to them heard their prayers accepted their sacrifices in the Temple and now seeing there they sin'd against him there hee would
have shem punished When Ahab had murthered Naboth 1 Kings 21. this message was sent unto him In the place where dogs licked the blood of Naboth shall dogges licke thy blood even thine vers 19. and it was made good Chap. 22.38 2 K. 9.26 10. Gods judgments are as extensive as sinners sins they must slay not only Sanctuary-sinners but City-sinners they had sin'd every where the Land was full of violence and now the Land City Sanctuary were full of bloody men and bloody judgements and as they had fil'd all with sinne so they must fill all with slain ones When sins are generall judgements are answerable Isa 8.8 speaking of the King of Assyria it 's said he shall passe through Judah he shall overflow and goe over he shall reach unto the necke and the stretching out of his wings shall fill the breadths of thy land This is spoken of Senacherib who like a flood over all the land came up to the necke viz. Jerusalem but Nebuchadnezzar came not only up to the neck to Jerusalem but into it and overflowed the head he drowned all in blood where there was no mark there was no mercy to be shewed 11. God after long forbearing is intense upon and speedy in his judgements observe the phrases in these verses which shew it Goe ye through the City spare none slay utterly begin at my Sanctuary defile the house fill the courts with the slain goe ye forth These expressions set out the bent and intensivenesse of Gods spirit in this work he would have his executioners hasten about it and dispatch all out of hand 12. Gods instruments do readily obey his commands of what nature soever they be here they are appointed to harsh bloody services to destroy utterly all sorts and conditions of men women children without pitty and they went forth and slew in the City God commanded and they presently obey'd not holinesse of the place multitude of persons to be destroyed or danger of mistaking the mark'd ones did retard them VERS 8. And it came to passe while they were slaying them and I was left that I fell upon my face and cryed and said Ah Lord God wilt thou destroy all the residue of Israel in the pouring out of thy fury upon Jerusalem THis verse is the second generall head of the Chapter and contains the Prophets intercession for Israel when he saw what bloody doings was in the Temple and City by the slaughter-Angels he is affected therewith he cannot hold but falls down and cryes out Ah Lord God c. In the verse you may consider 1. The occasion of the Prophets interceding or moving cause thereof which is double 1. The peoples slaughter 2. His owne solitarinesse I was left 2. The circumstances or adjuncts thereof which are 1. Falling upon his face 2. Crying 3. The intercession it selfe where you have 1. A patheticall invocation of God Ah Lord God 2. An efficatious deprecation of judgement wilt thou destroy all the residue c. For opening of the words 1. We must enquire how the Prophet here saith I was left There were many seal'd and spar'd which makes the difficulty Some think the Septuagint passed by these words and left them out left they should seem contrary to what went before Theodoret adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was left alone but the Hebrew is I was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For understanding of this phrase you may take notice that its usuall in Scripture when great destructions are to say few or none are left Judg. 4.16 All the host of Sisera fell upon the edge of the sword and there was not a man left yet Sisera if no others was fled So in 1 Kings 19.14 Elijah saith They have slain thy Prophets with the sword and I even I onely am left when there were 7000. that bowed not their knees to Baal If this satisfie not 2. I was left That is left with the seal'd ones all were destroyed besides or 3. Of these in the Temple or belonging to it I was left Our Prophet saw them all slain and the slaughter-men were gone out into the City and there they were destroying and as they had spared none in the Temple so he might feare there would be few spared in the City and so safely say I am left That they in the Temple were not spar'd appeares thus they were not seal'd and all such were to suffer the destroyers commission was not to come neare the mark'd ones but to slay without pitty all others And besides the man that mark'd them was bid to goe through the City and mark there not to come at the Temple at all there were none to be mark'd there they practised justified abhominations they did not mourn for them Those had to doe with the holy things were most unholy and suffered in the Temple yet it 's not safe to think or say that all the Leviticall race were cut off at this time and in this place for Jer. 52.24 Seraiah the chiefe Priest and Zephaniah the 2d Priest and three keepers of the door with others were carryed to the King of Babylon and put to death in Riblath I fell upon my face Falling upon the face in order to prayer notes great sorrow and humiliation Numb 14.5 when the people would make a Captaine and return to Aegypt Moses and Aaron fell on their faces before the Assembly they were deeply affected with that evil So Moses when hee heard what Corah and those of his faction said he fell upon his face Numb 16.4 And Joshuah when Israel fell through Achans sin he fals to the earth upon his face prayes Chap. 7.6 Sometimes they stood and prayed 1 Kings 8.22 Sometimes fitting Neh. 1.4 So Christ sitteth at the right hand of God and makes intercession for us Sometimes kneeling Dan. 6.10 Sometimes prostrate upon their faces as here and when it comes to this posture it argues great griefe and sorrow as in Christ Matth. 26.38 My soule is exceeding sorrowfull And v. 39. He fell on his face and prayed So Ezekiel being fill'd with sorrow that all sorts were now a slaying that no mercy must be shewed he falls upon his face and cries out Ah Lord God The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a token of griefe and used in such cases as they cryed out for griefe Jer. 1.6.4.10 and is sometime exprest by alas Josh 7.7 Judg. 6.22 Joel 1.15 Sometimes by woe as Ezek. 30.2 Woe worth the day where it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These be two chiefe names of the most High the one noting his Dominion the other his Essence the Prophet had an eye to these seeing God about to destroy as if hee should have said thou hast being of thy selfe and hast given being to these thou that art Soveraign over all and canst call backe the destroyers ah Lord God doe it It s Jehovih not Jehovah and some observe
8.3 Hee hath in this tenth Chapter a vision much like that mentioned in the first Chapter yet with some difference as will appear in the opening Three things chiefly are observable in this Chapter 1. The scattering of burning coales over the City Jerusalem which some call the vision of coales v. 2 3.6 7. 2. The Lords change of his place 4.18 19. 3. A description of the Cherubims in the 5.8 9 10 c. The scattering of the coales is specified in the 2d vers and prefigured the burning of Jerusalem and this is set out to us 1. From the Author commanding who is the Lord in the 〈◊〉 vers 1. 2. From the instrument acting the man cloathed with linnen vers 2. 3. From the command it selfe where we have 1. The place whither he was to goe in between c. 2. What to doe 1. Fill his hand with coales of fire 2. Scatter them over the City 4. The execution of the command vers 2.6 7. He went and this is illustrated 1. From the witnesse thereof Ezekiel in my sight 2. From the place where the Cherubims stood on the right side of the house v. 3. 3. From the event the cloud fill'd the inward Court Ibid. 4. From the manner of conveying of the fire vers 7. A Cherubim put forth his hand tooke fire and put into the hand of him cloathed with linnen In the first vers the Majesty and greatnesse of him commands is set out 1. By the Firmament above 2. By the Cherubims underneath 3. By a throne which was of Saphir In the first Chap. 22. hath been spoken of the firmament Rachiah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to extend expand expansum because stretched out over the whole earth The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of it's strength and firmenesse not melted or changed by its motion This firmament the footstool of the Lord was over the head of the Cherubims Cherubims This word is not in the first vision Chap. 1. there they are cal'd the living creatures here Cherubims which is evidence that they are the same and may strengthen the interpretation given to be of the Angels There is a difference between the words Chap. 1.22 where it 's said the firmament upon the heads of the living creature And the words here which are the firmament that was above the head of the Cherubims there its living creature and heads here its Cherubims and head which may mind us of their onenesse and consent in judgement and operations If there be heads it s but as one living creature acts from those heads if there be Cherubims they have all but as one head Why are they cal'd Cherubims here and not living creatures as before I suppose the reason is this The former vision was at Chebar in the open field by a rivers side this was in the Temple where the Cherubims were 1 Kings 8.6 7. and so that notion suited with them there 2. In Babylon a prophane land the Prophet sees living creatures he had a generall and confus'd apprehension of them but when he is in the Temple he hath a more cleare and distinct knowledge of them Hence you have this note The Lord did more clearely make known himselfe and mysteries in the holy land then in other places Psal 76.1 In Judah is God knowne more fully and familiarly then elsewhere A vision in Babylon is not so cleare as a vision in Sion Psalm 29.9 In his Temple doth every one speake of his glory A saphir stone Jerome derives it from shaphar pulcher because these stones are faire and pleasant to the eyes Coelesti Colore conspicui sunt Ruens The Saphir notes 1. Liberty Exod. 24.10 God appeared to them with a paved work of Saphir under his feet when the Israelites were going from bondage to liberty 2. Purity therefore it s brought in a foundation stone of the new Jerusalem Rev. 21.19 3. Of chastity Cant. 5.14 Christs belly is overlaid with Saphirs and his Spouse must be chast 4. Glory greatnesse among the Aegyptians the chiefe Priests being Judges wore a Saphir about their necks these and some other particulars were spoken of in the first Chapter vers 26. Throne A Throne is a seate of Majestie and belonging to Kings and great Governours John 3.6 2 King 11.19 Neh. 3.7 and therefore 1. are call'd Kingly Dan. 5.20 and put for Kingdom Prov. 20.28 for government Heb. 1.8 2. Glorious Isa 22.23 and hence are put for Angels Col. 1.18 for heaven Acts 7.49 for great dignity Job 36.7 Here it notes a seate of judgement according to that in Psalm 122.5 There are set thrones of judgement Here was a Throne of judgement set and that of Saphir holding out the Majestie power and greatnesse of him sate in it who was in a readinesse to give out sentence against Jerusalem The Firmament Cherubims Saphire Throne are mentioned but not he sate in it that one was in it is evident from the next vers He spake unto the man cloathed c. that was hee in the Throne In the first vision one like the appearance of the Sonne of man was in the Throne and because no such appearance is here it s conceived to be Jehovah Obser 1. The Lord is King and hath Kingly power he hath a throne and Isa 66.1 Heaven is my Throne And hee sitteth King for ever Psal 29.10 He hath a double Throne 1. A throne of justice Psal 9.7 Hee hath prepared his throne for judgement and this throne is terrible Dan. 7.9 10. It 's like a fiery flame and sends out a fiery stream to scorch and consume delinquents The law is cal'd a fiery law Deut. 33.2 and the breath of him sits in this throne its fire and kindles upon those appeare before it unquencheablie 2. A throne of mercy and grace Heb. 4.16 no sinners dye before this throne they may come boldly to it and finde yea obtaine mercy and grace to help in time of need Jerusalem was at the throne of justice and coals of fire were giving out to burn her to ashes 2. His throne is the chiefest of thrones it s in the Firmament Psal 11.4 The Lords throne is in heaven it s above all thrones he hath Angels men and Dâ—vils under his command the Cherubims heads were under the firmament whereon his throne was those immortall and glorious spirits He is King of nations Jer. 10.7 Of all the earth Psal 47.7 A great King above all gods Psalm 95.3 They have their expansums over their heads of some rich stuffe which shewes their subjection to some other but it s otherwise with God he is above the expansum Hee is the blessed and only potentate the King of Kings and Lord of Lords 1 Tim. 6.15 3. The Lord who hath so glorious a throne is much more glorious himselfe his throne is saphirine very beautiful like the colour of the heavens If an earthly throne be a throne of glory as Hannah stiles it 1 Sam. 2.8 what is this
2. From the resemblance of it to the Lords voyce as the voyce of the Almighty God when he speaketh that is like a mighty voyce even the voyce of thunder Obser 1. The Angels doe applaud the righteous judgements of God and Christ against sinfull Cities Churches States or persons Here Christ was leaving the Temple the City this people and ready to scatter fire among them the Angels made a joyfull sound at it The Temple the inward and outward Court rang of it their voyce which is meant by the sound of their wings was a mighty voyce like thunder it 's musique to them that God hath the glory of his judgements aswell as of his mercies that obstinate sinners be destroyed aswell as mourners be marked The Angell was glad when Babylon was fallen Gods judgments executed upon her Rev. 18.2 He cryed mightily with a strong voyce Babylon the great is fallen is fallen VERS 6 7. And it came to passe that when he had commanded the man cloathed with linnen saying Take fire from between the wheeles from betweene the Cherubims then hee went in and stood beside the wheeles And one Cherub stretched forth his hands from between the Cherubims and tooke thereof and put it into the hands of him that was cloathed with linnen who took it and went out IN the sixth verse is a repetition of what was said in the 2d verse there God spake to the man cloathed with linnen here hee commanded the man c. there it 's goe in between the wheels and fill thy hands with coales of fire from betweene the Cherubims and here it 's take fire from between the wheels from between the Cherubims Then the obedience of the man cloathed with linnen is set down he went so here he went in Only there is this addition and stood beside the wheeles This repetition of the same matter argues not backwardnesse in Christ to doe the commands of his Father but sets out the earnest intention of God to have this fiery judgement accomplished now he would not have it delayed but hastned Stood beside the wheeles I finde not any Interpreter to touch at all upon this Christs standing beside the wheels and yet surely there was something in it The Lord had bid him goe in between the wheels and take fire from between them but Christ stood beside them hee did not neglect or crosse any thing his Father commanded he was between the wheels when he stood beside them or neare them juxta rotam this might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To acquaint the Cherubims with the command the Father had given him they were at some distance from him sate in the throne and from the man cloathed in linnen it s said he went 2. To try their spirits how they affected this judgement 3. To consider the mutability and uncertainty of all things Obser 1. Christ being in the form of man is under the command of his Father he commanded the man cloathed with linnen Hence he cals him his servant Mat. 12.18 Behold my servant whom I have chosen he was the most able diligent and faithfull servant that ever God or man had therefore the Lord saith of him my beloved in whom my soule is well pleased God was not only contented with Christ and what hee did but satisfied well pleased he being under his commands perform'd them fully John 12.49 saith Christ of his Father He gave mee commandement what I should say and John 14.31 As the Father gave mee commandement even so I doe and Chap. 15.10 I have kept my Fathers commandements If Christ when he appeared in the form of man and when he was man were under the commands of God let not us think much to be under his commands 2. That judgements are in Gods power and at his dispose he saith goe take fire It 's the Lord that creates the fire keepes and gives it out when by whom and where he pleaseth he had fire in store he bids the man cloathed with linnen take of it and scatter it over the City No judgements but are at the Lords command Jer. 25.29 I will call for a sword upon all the inhabitants of the earth It 's at Gods call and only his call doth it if he say the word there shall be warres in all kingdomes He brings diseases and plagues upon people when hee will Deut. 28.10 he sends enemies to tread down his people like mire in the streets Isa 10.6 He stirs up the scourge when it comes vers 26. He throws down Mal. 1.4 he powrs out wrath like water Hos 5.10 he kindles fire to burn the greene and dry tree yea such fire as none can quench Ezek. 20.47 All judgements lesser or greater are at his command and therefore hee takes it to himselfe Isa 45.7 I forme the light and create darkenesse I make peace and create evill I the Lord doe all these things Let us feare and not provoke this God who can command fire to burn Cities at his pleasure 3. Christ proceeds in execution of his Fathers will considerately he stood by the wheels informes the Angels tryes their spirits and observes the motions of all things and sees what equity there is to take fire and throw upon the City VERS 7. And one Cherub stretched forth his hand from betweene the Cherubims c. THis verse presents to us the way how the fire was conveyed to Christ He being come to the side of the wheels one of the Cherubims stretcheth out his hand takes fire and puts it into the hand of Christ the man cloathed with linnen Angels have no hands they are spirits without humane parts visionally they had hands they appeared so to the Prophet The fire they took of we must a little enquire into if we will referre it to materiall fire it was that of the Altar of which I spake before vers 2. But we may understand by fire that active vertue and power is in the Angels they are glorious creatures likened to flames of fire Heb. 1.7 and the taking fire here and putting it into the hands of Christ is their yeilding up their strength power and activity to further the designe and doe the will of Christ in executing of the judgements intended Fire hath light heat and activity in it and the Angels have much knowledge zeale and active vertue in them all which they tender to Christ Who tooke it and went out Here is no mention made what the man cloathed with linnen did with this fire viz. their resignation of them and their active vertue to be at his dispose Some thinke that Christ presently executed the command of his Father though it be not specified In the 2d vers he was bid to scatter the coales over the Citie and now it was needlesse to re-mention it Others are of judgment to whom I consent that Christ did not presently set fire on Jerusalem or employ the Angels to the destruction of it and the reason given is
and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecolâ—mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses inâ—ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikkuâ—ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where iâ—s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the Hâ—brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Lord and Saviour Jesus Christ 2 Cor. 4.16 The inward man is renewed day by day There is an addition of more strength more degrees are added to those new qualities the inward man growes stronger and better So Chap. 3.18 Wee are changed into the same image from glory to glory When men are changed and this new spirit is put into them it is glory and there is a Progresse in this glory they goe from one degree of glory to another Obser 1 1. This new spirit is a great mercy it s a renewall of the Image of God in a man knowledge righteousnesse Rom. 8 8. They that are in the flesh cannot please God and true holinesse Col. 3.10 Ephes 4.24 It s that makes a man good and acceptable to God it was the holy Ghost and Faith made Barnabas a good man Acts 11.24 Till a man have some new qualities in him this new spirit he is flesh displeasing unto God Joh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit and so acceptable to God then the tree is good and the fruit good also Matth 7.17.18 It s that sets us at liberty this new spirit is not a spirit of bondage but of liberty 2 Cor. 3.17 not of feare but love power and of a sound mind 2 Tim. 1.7 It 's that weakens and wasts sin in us 2 Cor. 5.17 If any man be in Christ he is a new Creature old things are past away Old customes practises principles corruptions they are decaying the old leaven is purging out It 's an argument of Gods love in the Covenant of grace towards a sinner and evidence that thou art in that Covenant it s the promise of the new Covenant to give this new spirit It 's that makes us honourable and glorious When wee have this new spirit we are partakers of the divine nature and borne of God 1 John 3.9 And that 's honourable v. 1. and glorious 2 Cor. 3.18 It 's a choyce comfort to the man that hath it more then thousands of silver and gold more then a world to him no such comfort to him as this its life Luke 16.24 This my Sonne was dead and is alive againe The dead prodigall when he had this new spirit had a new life and this was a sweet a great comfort to him to his Father to others It 's that gives you title to the Kingdome of Heaven John 3.5 Verily verily I say unto you except a man be borne of water c. How doth this new spirit act and discover it selfe in that man where it is Answ 1. It begets a noble ingenuity in the Soul to maintaine the condition it puts into it will shunne whatever is contrary to it or offensive to the Lord who gave it 1 John 3.18 Whosoever is borne of God sins not but keepes himselfe and that wick-one toucheth him not he hath a noblenes of Spirit and keeps himself from sin and Satan the things they propound are too low for him too base Joseph said How can I doe this great wickednes and sin against God Gen. 39.9 Nehemiah 6. chap. 11. Should such a man as I flee So saith the man indued with this new Spirit should such a man as I sin God hath made me spirituall and I will not imbase my self to carnall things 1 Pet. 1.14 Not fashioning your selfe according to the former lusts 2. A strong impression made upon the soule so that it cannot but follow after Christ before the heart could not but look downwards pursue the Creature but now it doth the contrary Acts 26.18 To open their eyes and to turn them from darkenes to light and from the power of Satan unto God when the turn is once made they cannot but minde the light and follow after God and Christ when Elijah threw his mantle upon Elishah he had such an impresse made upon his spirit that he must leave all and follow him The Needle is unquiet till it come to the Northern point so a soul tâ—ll it come to Christ when it 's anointed with these new qualities c. 3. Seeth every thing with a new eye there is divine light the light of life in the soul John 8.12 And the life of God Ephes 4.18 Before they are alienated from it but now having this new spirit they pertake of it and not onely live the life of God but looke upon things as God doth they see sin exceeding sinfull Rom 7.13 Grace to be free glorious exceeding rich and abundant Ephes 1.6 Chap. 2.7.8 1 Tim. 1.14 They beheld Christ in another manner then ever before 2 Cor. 5.16 Henceforth know wee no man after the flesh yea though wee have knowne Christ after the flâ—sh yet now henceforth know we him no more Since we have had an eye to see spiritually and the eye renewed to see more spiritually into the death of Christ what satisfaction peace life grace Salvation glory it hath wrought and brought we know no mâ—n after the flesh for their present honour externall excâ—llencies no not Christ We looke not upon him as poore meane afflicted contemptible but we see and judge spiritually we looke at what is divine in him in others in all So for God himselfe Jer. 31.34 When he should put his Law in their inward parts then they should all know him that is in another manner then ever they should see not onely what an infinite excellencie he was in himselfe but what a father of mercies and God of Consolations he was in Chriâ—t 4. It makes a spirituall Warre in the soule this new spirit sets upon the old man the old spirit and maintaines a mighty Warre against the same bringing under and captivating the flâ—sh with its lusts members wisedome and strong holds There was a naturall Warre in the man before betweene sin and the conscience but this is a spirituall Warre and it 's knowne thus 1. The whole frame of the soul is against sin not the conscience alone the understanding will affections conscience a drunken man may speake against drunkennesse and yet the frame of his heart be towards it a coveteous man may condemne coveteousnesse yet the frame of his spirit may be to it Col. 1.21 Enemies in your mindes by wicked works a man beeing without this new spirit is an enemie to God Chrâ—st truth in his minde by wicked workes the frame of his minde is against them but being indued with this new spirit he is reconciled to God and so an enemy in his mâ—nd to wicked works so for his will Rom. 7.19 The evill which I would noâ— thâ—t I doâ— His will was against evill So for his affection vers 15 What I hate that I doe So for conscience while its naturall all it restraines a man and makes him say I dare not doe it but when sanctified it causes a man to fight against sin and to say I cannot doe it Gal. 5.17 Yee cannot doe the things that yee would The
him and threaten him with death 4. A stone hath a strong tendency downwarde Exod. 15.5 They sank into the bottom as a stone stons hasten downward to the bottome and they move not upwards at all if by force you throw a stone upwards it falls downe againe with swiftnesse such is the nature of a stony heart it moves not God or Christ-ward but sin and Hell-ward that is the proper motion of it being weighty and cannot but move downward Prov. 7.27 speaking of the Adultresse whose heart is hardened in wickednesse he saith Her house is the way to Hell going downe to the chambers of death Ephes 4.19 Being past feeling Prov. 2.18 they worke all uncleannesse with greedinesse There is a strong inclination to and greedinesse of committing sin and every sin is a step to Hell Prov. 2.18 Her house inclineth unto death and her pathes into the dead Ezek. 3.7 It s sayd All the house of Israel are impudent and hard hearted And Ezek. 6.9 Their heart is sayd to be whorish and why whorish because it leads to death and Hel as the whorish womans house doth A stony heart is an earthly heart and so an enemy to the Crosse of Christ Phil. 3.18 19. That is That is to all of Christ it looks not upwards Obj. It s sayd a stony heart is not yeildable teachable receives not impression of any thing did not the stony ground receive the Word Matth 13.20 If so how is it true which hath beene affirmed Answ 1. It s sayd by Matthew The seed fell upon stony places Chap. 13.5 and upon a rocke Luke 8.6 it fell not into the stones or into the rock but some fell not onely on the good ground as Luke hath it but into the good ground as Matthew relates it Chap. 13.8 2. There is a double reception of the word First a superficiall and secondly a solid reception of the word which the place holds ouâ— for that seed which fell into stony pâ—aces lacked moysture saith Luke had no deepnessâ— no root saith Matthew It affected the naturall fleshinesse of the heart but the spirituall hardnesse in it suffered it not to root to enter abide the novelty and rationalnesse of the word caused them to rejoyce but the spiritualnesse of it was opposed by theiâ— stony hearts Secondly the solid reception is when there is a deep impression made upon the heart a thorow entrance into it so that it roots abides and brings forth fruit James 1.21 He calls it The ingrafted Word now it cannot be ingrafted into a stony stock there is no life no tendernesse in such a stock it may be propounded to such a heart it cannot enter unite and grow Out of their flesh Flesh is sometimes put for corruption or corrupt nature Rom. 7.18 In my flesh dwelleth no good thing so it s not taken here sometimes for the body of man Psal 38 3. There is no soundnesse in my flesh that is in my body sometimes for the whole man Rom. 3.20 By the Law shall no flesh be justified in his sight and so in Luke 3.6 All flesh shall see the Salvation of God and thus it s taken here out of their flesh it s out of them out of the whole man Obser 1 Mens hearts naturally are stony hard Some diseases are hereditarie even the stone in many persons this stoninesse is so in all not a man borne but hath a stony heart a stony spirit Ezek. 3.7 All the House of Israel are hard hearted young and old There is a naturall hardnesse of the heart and a contracted Originall sin Neh. 9.16 They dealt proudly and hardned their necks Heb. 3.13 Lest any of you bee hardned through the deceitfulnesse of sin which is common to all and comee with all makes the heart hard and actuall sins make the heart stony very hard every sin contracts more stonynes and where sin abounds there stonynesse abounds hence the Scripture speakes of hearts like Adamants Zech. 7.12 They have made their hearts as an Adamant by their sins they have brought their hearts to such a high degree of stoninesse Isa 48.4 I knew that thou art obstinate and thy neck an Iron sinew and thy brow brasse Which sets out the great hardnesse they had contracted by their sin is their any thing harder then stone Iron and brasse unto these are their hardned hearts necks and browes compared The spirituall hardnesse spreads it selfe into the understanding Rom. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were blinded blindnesse respects the minde the understanding and its such a blinding as hardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est callosa durities a brawnie hardnesse their ignorance and unbeleife blinded and hardned them In the night we have the hardest frosts c. Hebrewes 5.11 The Apostle tells the Hebrewes they were dull of hearing they had beene long taught yet scarcely understood the principles of Religion Luke 24.25 O fooles and slowe of heart to beleive 2. Into the will and affection saith Christ you will not come to me that you may have life John 5.40 There was a stone stubbornenesse and obstinacy in their wills Did not Christ Preach powerfully spiritually did he not command threaten promise present strong arguments tender the greatest mercies beare with the greatest patience weepe over Jerusalem with the most patheticall and sacred tears saying most compassionately O Jerusalem Jerusalem yet Jerusalem would not Doe not the Ministers of Christ now beseech you in his stead to leave your sinfull courses and to come in yet c 3. Into the conscience Paul tells you of consciences seared with a hot Iron 1 Tim. 4.2 When any part of the body is seared with a hot Iron it growes hard and feeles nothing such were the consciences of men then and are now they are so brawny and stony that tell them of danger judgements death Hell eternall damnation that their sins are great grievous subjecting them every moment to all the vengeance of an infinite Deity they are not troubled at it tell them that all the curses in Gods Book due to sinners will come upon them their hearts faile them not their consciences are still c. Now this stoninesse of heart is a great evill its unthankfull what mercies soever it hath given in insensible of all spirituall good its unyeildable to any Ordinance it resists the truth Cor lapid eum adversus Deum omnino inflexibile est Aug. and spirit of truth Acts 7.51 Yee stiffe necked nad uncircumcised in heart and eares yee doe alwayes resist the holy Ghost as your Fathers did so doe yee It s contradicting and contending against the Lord his wayes its tending swiftly to destruction for its impenitent it neither will nor can repent Obser 2 It s the Lord that takes away the stony heart out of men I will doe it it s not in the power of man to remove the stone out of the heart he may get the stone out of the kidneys out of the Bladder but not
out of the heart We may all say Who shall roll away this stone as they sayd Mark 16.3 and the answer must be Not an Angell not any Creature but onely the Lord God tels them that They should take away all the detestable things out of the Land but he would take away the stone out of their heart and the stony heart out of them It s the worke of free grace nothing is in a stony heart to move God to take it away but enough to move God to destroy it and him that hath it it s meerly good will puts him on to doe it It s the worke of omnipotent power to doe it some read it auferam some removebo some extrabam I will draw out of you intimating there must be a mighty power to doe it when you would remove a great stone you bring a strong Teame and tacklings to draw it out of its place so here It s a great mercy to have this stone removed the stone in the heart is a great plague yea greater then all the plagues of Aegypt Pharoahs hard heart was worse then all them the removall therefore of it is a greater mercy then the removall of all those judgements It s an heart incapable of reproofe that profits not by the meanes of grace whatsoever that is not kindly affected with the greatest mercies or judgements it s an heart that hates holinesse and the power of godlinesse an heart that pleaseth it selfe in the wayes of wickednesse it s an heart the Devill lives in and workes his will by Quest Whither doth God remove the stone totaly out of the hearts of his People at first conversion or while they are in this life Answ God doth this worke gradually it s not all done at once the Apostles were converted yet all hardnesse was not out of their hearts Mar. 6.52.8.17 Stones are digg'd out of the Quarres by degrees and Rocks hewne in peices in time So is it here God breakes and seperates the stoninesse of the heart some one day some another day and its doeing all a mans life As a man subject to the stone and gravell voids some one day some another and is not perfectly cured till death so in this spirituall stonynesse Neither let any say then the heart is stony still and in the same condition it was before Not so for though there be some stonynesse in it yet is it not stony There is softnesse introduced and the denomination is from that I will give them a heart of flesh Quest If there be stonynesse in the hearts of these be in Covenant with God how shall I know the difference betweene the stonynesse in the godly and that in the wicked Answ 1. The stonynesse of the wicked growes greater and greater every day they are more stony Lâ—piâ— obsâ—â—matus 2 Chron. 28.22 they grow worse and worse 2 Tim. 3.13 But the stonynesse in the godly growes esse and lesse they use all means to abate it in the one its incurable in the other its curing 2. That in the Saints is rather accidentall then essentiall an externall crustinesse rather then an intrinsecall hardnesse it s an ycecinesse not a true stonynes water may become yce but not stone it will thawe and melt againe it freezes and thawes oft not so with a stone or iron they hav intrinsecall essentiall hardnesse 3. The godly feele the stone in their hearts complaine and cry out of it as a greivous evill but the wicked feele it not in them it reignes is in full power and strength Ephes 4.19 They are past feeling 4. The stonynesse in the godly is rather a stonynesse against sin then a stonynesse of sin he is facile to good but obstinate to evill Gen 39 9. How can I doe this great evill and sin against God Psal 119.115 Depart from me yee evill doers for I will keep the Commandements of my God He had strong temptations to sin from the wicked but he would not be drawne by them but it s otherwise with the wicked they are obstinate to good and prone to evill They worke sinne with greedinesse Eph. 4.19 and cease not from their stubborne way Judges 2.19 So the Samaritans who were fallen to false worship sayd In the stoutnesse and pride of their hearts the Bricks are fallen downe but we will build with hewen stone Isa 9.9 10. Mal. 3.13 their words were stout against God and Saul a wicked King it s sayd Counsell of God Luke 7.13 He rejected the word of the Lord 1 Sam. 15.23 The builders who had stony hearts rejected Christ the corner stone Mat. 21.42 Lawyers rejected the counsell of God Luke 7.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Carnis And will give them an heart of flesh We have opened the word Heart before at the beginning of the Verse and shewed it comprehended understanding will affections and conscience Flesh Here it s set in opposition to stony and differs from the word Flesh mentioned immediately before there flesh implyed substance their persons here it implyes a quality tendernesse softnesse flesh is in it selfe a tender thing sin hardens it and makes it stony but God would take out the stonynesse hardnesse thereof and make it tender soft There is a double tendernesse spoken of in Scripture 1. A naturall tendernesse 2 Chron. 13.7 When Rehoboam was young and tender hearted and could not withstand them he was not hardened in wickednesse but being young had a naturall tendernesse which made him facile and yeeldable to the onsets of others but this is not the tendernesse wee are to speak of 2. A spirituall tendernesse Ephes 4.32 Be yee kind one to another tender hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of tender bowels A Mother hath naturall tendernesse and bowells to her Childe have you answerable spirituall bowels such as are in the Lord who is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of pitty and tendernesse James 5.11 and this is the tendernesse here meant This spirituall tendernesse is a gracious disposition of the heart wrought by the spirit easily admitting or receiving what ever spirituals are propounded unto it It s a gracious disposition not naturall nor morall neither Parents nor education convey ought unto it grace is a tender thing and makes tender Luke 1.78 it s cald tender mercy of God and that makes a tender heart a gracious disposition in it like it selfe Wrought by the spirit it s not the Law workes it that may break the heart into pieces as a Hammer doth a stone but not melt it and make it tender it s the Gospell and fire of the spirit in it which produceth that effect not the Plow but raine which softens the ground David saith Psal 65.10 Thou makest it soft with showers The Galatians received the spirit The Corinthians hearts were not Tables of stone but fleshy Tables the spirit had made them such and written the Gospell in them 2 Cor. 3.3 not by the Preaching of the
bloody and bitter it were well there were no Sons of Esau in our days men bloody and bitter seeking the ruine of plaine hearted Jacobs If others by their rough speeches and dealings doe shew the hardnesse of their hearts let us by the softnesse of our tongues and bounty of our hands shew the tendernesse of our heartâ— Ephes 4.32 Be kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you 8. It enterteines and reteines the motions and truths of Gods spirit a tender heart will not suffer the spirit to knock long at the doore Bereans received tke word with all readinesse of minde Acts 17.11 and then goe away grieved but it opens quickly and receives the message When the spirit came to Peter Acts 10.19 20. and bade him goe to Cornelius and Preach Christ unto him he went immediately When the Gospell was Preached to the Thessalonians in demonstration of the spirit it s sayd They received it with joy of the holy Ghost That joy of the holy Ghost may as well referre to the holy Ghost it selfe who rejoyced at their speedy receiving the word and spirit in it as to the Thessalonians who had joy wrought in them by receiving of the word 2 Cor. 3.3 the Corinthians had fleshy hearts and they are cald the Epistle of Christ and why because the spirit had writ the Gospell in them with ease Moses had much adoe to write the Law in the Tables of stone but the spirit did it easily in the fleshy Tables of their hearts those truths are written in the heart are held so fast that men will rather loose their lives then loose them Obser 1. A Tender heart is a choice and great mercy where this is the understanding is apprehensive of Divine things the Lord Christ who was without sin and so nothing but tendernesse was quick of understanding Isa 11.3 and the more free from sin our hearts are the quicker our understandings will be Mat. 13.15 Where there is a grosse and hard heart there is an un-understanding heart an unperceiving heart Mark 8.17 On the contrary where a tender heart is there is the clearest understandâ—ng The will is plyable to the truth of the Gospel Rom. 6 1â— Yee have obeyed from the heart that forme of Doctrine which was delivered you and into which yee were delivered The conscience is awake and will not indure the guilt of any sin to lye upon it Peter had sin'd but he goes out and weepes bitterly The affections are lively and stir much towards God David had a tender heart and how strongly did his affections stir after God Psal 42.1.2 As the heart panteth after the water brooks so panteth my soule after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God Psa 63.8 My soule followeth hard after thee and the zeale of thy house c. It s that the Lord intends to write his whol will in Jer. 31.33 I will put my Law in their inward parts and write it in their hearts first he will make them soft and then write in the Law and Gospell It receives discipline correction Jer. 5 3. Thou hast stricken them but they have refused to receive correction they have made their faces harder c. An hard heart doth not receive correction but a tender one doth 2. It is the gift of God he gives this tender heart unto us we can harden our hearts through sining but we cannot soften them being once hardned by any meanes we use Tendernesse of heart is a speciall grace so iâ— onenesse of heart newnesse of spirit and all these are from God who is stiled The God of all grace 1 Pet. 5.10 There is not any grace but what is from God he is the author of it In this case of an heart of flesh he puts his hand into the heart and pulls out the stone and puts in tendernesse He that can turne stones into children Mat. 3.9 is he that turnes stony hearts into flesh and this he doth freely there is no motive of his will Phil. 2.13 His working is of his good pleasure James 1.18 Of his owne will begat he us Not the pleasure of man or his will appeares in this worke God consults not with man about it but doth the work himself I will take away the stone c. It is exclusive and shuts out all Isa 44.3 I will poure floods upon dry ground hence those sweet promises Isa 41.18 I will open Rivers in high places and Fountaines in the mid'dst of the Valeys I will make the Wildâ—rnesse a poole of water and the dry Land springs of water I will plant in the windernesse the Cedar the shittah trees the mertle and the oyle tree I will set in the desart the firre tree the pine and the boxe tree together that they may see know consider understand together that the hand of the Lord hath done this and the holy one of Israel hath created it God softens the heart by dropping his word upon it Deut. 32.2 My doctrine shall drop at the raine c. By the blood of Christ by revealing his free grace c. VERS 20. That they may walke in my statutes and keepe mine Ordinances and doe them and they shall be my people and I will be their God c. HEre is the end of Gods grace and goodnesse towards them with an asserting of such to be his and his promise to be their God Obser God multiplies mercies when he is in a way of mercy when he is giving out promises he gives not one or two but many Jer. 31.33.34 There is an heape of promises so in Ezek. 36.25.26.27.28.29 There be eight or nine promises together Hos 14.4.5.6.7 Promise after promise is given out Isa 60. Is full of sweet promises one after another This is a sweet Subject to meditate upon but I come to open the words That they may walke Walking here is metaphoricall taken from the motion of the body moving by steps from place to place and is applyed to the conversation and life of man in a spirituall sense and imports progresse in the way of God Psal 119.1 In my statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Chukkim notes rites pertaining to the Ceremoniall Law cald also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not onely â—o but Chukkim includes the whole Ceremoniall Law the Seaventie doe sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandement which Mitzuoth properly signifies containing the Morrall Law or Tenne Commandements and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Deut. 4.40 They render Mitzuoth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chukkim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.15 Paul calls Chukkim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of Commandements in Ordinances Mine Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishphatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements these some refer to the outwaâ—d policie of Israel their civill estate but statutes and
but doing the will of the Lord Christ 4. It is not from mans strength but Gods grace that any walke in his statutes keepe his Ordinances and doe them I will take away the stony heart give them an heart of flesh and put a new spirit within them that they may walk keep and doe Man is a feeble impotent Creature he cannot thinke a good thought make an haire white or black and how then can he walke in the Statutes of the Lord Satan is powerfull and politick he makes strong assaults and such as that if God did not assist by his grace we should fall every moment hence those expressions of David Ps 119.5.35.36 Moses and the Covenant of works cald for obedience contributed no strength but God in Christ gives strength to do what is cal'd for Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them Heb. 13.20.21 5. Gods statutes and Ordinances are to be the Saints way to walke in and rule to walk by statutes Ordinances are cal'd wayes paths Jer. 6.16 Young men must cleanse their wayes according to the word Psal 119.9 David would have his steps ordered by the word vers 133. The word is the way to walke in and a rule to walke by we must try all spirits and doctrines by it Isa 8.20 1 Thes 5.21 1 Joh. 4.5 Acts. 17.11 All things we beleive Acts. 26.27 Ephes 2.20 John 20.31 Gal. 1.8 All things we practice 2 Tim. 3.15.17 Eccles 12.13 Mat. 28.20 What God and Christ command must we observe not what others Isa 8.11 Walk not in the wayes of this People not in the light of our owne fire Isa 50.11 Not after customes of men Acts 21.21 6. Those God reneweth by grace giveth newnes and tendernes of spirit unto he lookes they should make progresse in his wayes keepe in mind his Ordinances and doe them exactly fullfill them Deut. 6.17 You shall diligently keepe the Commadements of the Lord and his Testimonies and statutes Psal 119.4 Thou hast commanded to keepe thy precepts diligently The Hebrew is Valde greatly the Septuagint vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Nimis too much which Expressions shew that we should endeavour to the utmost to keep them God expected they should keep the Sabbath exactly Isa 58.13 And so the rest of his commands They shall be my People and I will be their God These words have two things in them 1. Gods asserting them to be his people 2. A gracious promise to be their God You have these words often mentioned in the Book of God once in Levit. 26.12 Seaven times in Jeremiah Chap. 7.23 11.4 24.7 30.22 31.1.33 32.38 Foure times in our Prophet Ezekiel Cha. 36.28 37.23.27 And here in this Vers Once in Zacharie Chap. 8.8 Twice in the new Testament 2 Cor. 6.16 Revel 21.3 In all they are 15 times set downe which intimates to us that there is great weight in them that they are of great consideration and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be my people Hebrew is they shall be to me in Populum for a People And so I will be to them Lelâ—him in Deum for a God I will shew you 1. What is imployed in these words They shall be my people 2. Whaâ— in the other I will be their Gâ—d They shall be my people 1. They shall acknow edge me to be their God they shall not owne any other God There is difference betweene knowing and acknowledging you may know such an one to be a child but not acknowledge him to be your child you may know such Townes Countries Kingdomes but not acknowledge them yours This phrase My people imports acknowledging God to be theirs Psal 48.14 This God that dwells at Jerusalem that breaks the Ships of Tarshish this God is our God for ever and ever Psal 77.13 Who is so great a God as our God Here is acknowledgement of God not onely to be great but to be their God Isa 25.9 This is our God and we have waited for him Exod. 29.45.46 I will be their God and they shall know that I am the Lord their God That is they shall acknowledge me to be so it s cald vouching God to be their God Deut. 26.17 2. They shall worship me onely Exod. 5.8 Let us goe and Sacrifice to our God not to other Gods when a people is Gods people they are possessed with apprehensions of his glory greatnesse authority over them and infinite worthinesse to be honour'd ador'd admir'd and magnified by them and will say as its Psal 95.6 Oh come let us worship c. And as its Hos 14.8 What have we to doe any more with Idols they would not meddle with the worship of the Nations their owne inventions but they would worship God and him onely Joel 2.27 1 Sam. 12.24 Psal 147.1 Rev. 19.1 3. They shall trust and rely upon me and not any other Gods or armes of flesh Hos 14.3 Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our hands you are our Gods for in thee the Fatherlesse find mercy Zeph. 3 12. Psal 9.10 4. They shall be a People unto me when God takes a people to be his they are holy unto him Deut. 7.6 Thou art an holy people unto the Lord thy God God separated them from the World and other Nations to be holy unto himselfe therefore it follows The Lord thy God hath chosen thee to be a speciall people unto himselfe Levit. 19.2 Hence they were cald an holy Nation Exod. 19.6 5. They shall hearken unto my voyce and doe my will and yeild obedience unto me Jer. 7.23 Obey my voyce and I will be your God and yee shall be my people Josh 24.18 We will serve the Lord for he is our God Deut. 6.17 Psal 50.7.81.8.13 6. They shall love me and lay out their strength for me Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Mar. 12.30 is added With all thy mind If God be ours he must have all Psa 68.28 7. They shall stand for my glory and make my name honourable Isa 43.21 This people have I formed for my selfe they shall shew forth my praise I will be their God These are gratious words and they doe import much 1. The free grace of God in pardoning their sins Jer. 31.33.34 When he speaks of being their God he tells them he will forgive their Iniquity and will remember their sin no more Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sin The word Forgiven signifieth to lift up and take away sin is a great burden when God becometh a God in mercy to a People then he takes off that great Burthen he lifâ— it up carries it quite away and it s hid out of sight and remembrance
house Therefore thou son of man prepare thee stuffe for remooving and remoove by day in their sight and thou shalt remoove from thy place to anothr place in their sight it may be they will consider though they be a rebellious house Then shalt thou bring forth thy fluffe by day in their sight as stuffe for remooving and thou shalt goe forth at Even in their sight as they that goe forth into captivity Dig thou through the wall in their sight and carry out thereby In their sight shalt thou bear it upon thy shoulders and carry it forth in the twylight thou shalt cover thy face that thou see not the ground for I have set thee for a signe unto the house of Israel And I did so as I was commanded I brought forth my stuff by day as stuff for captivity and in the Even I digged through the wall with mine hand I brought it forth in the twy light and I bare it upon my shoulder in their sight EZEKIEL having been in a vision at Jerusalem seen and hazard many remarkeable things which he declared to them of the captivity here the word of the Lord came afresh unto him and he is put upon doing those things which might convince Zedekiah and others of the sad judgements comming upon them In the Chapter be three things in generall observeable 1. A Prophesie of Zedekiahs carrying into captivity with the Cittizens of Jerusalem to the 17. vers 2. The miserable condition of the people preceding and following the captivity of the King and people from vers 17. to 21. 3. A confutation of those who mokct at the judgements of God threatned by the Prophet from the 21. to the end In the first part you have 1. A type set out in the six first verses 2. The application of the type from thence to the 17. It s a question to whom these words of the Lord doe refer Thou dwellest in the midst of a rebellious house c. Our prophet was in Babylon and before the captives there he was to remoove in their sight and this was not to give them hopes of any speedy returne out of Babylon but to quiet their disturbed minds for these typicall actions of the Prophet in carrying out his stuffe and digging through the wall c. have a double aspect one towards them at Jerusalem to evidence to them that their captivity was at hand another towards these alreadie in captivity which was to comfort them in leting them see what heavy judgements they had escaped being safe there in Babylon though burdened with some difficulties The scope is to shew the certainty of their suffering and destruction at Jerusalem and their advantage who were come to Babylon and freed from the judgements were coming upon the other Thou dwellest in the midst of a rebellious house Hebrew is a house of rebellion a Familie Nation people who are rebellious imbittering exasperating Which have eyes to see and see not Eares to heare and hear not Some take the sight for the understanding the eare for the will for these two senses are the servants of those faculties and as the eye and eare are delighted with light and sweetnesse so the understanding and will but these men were spiritually bliâ—d and deafe they neyther heard nor saw as they might have done They might have seen Gods goodnesse to them in bringing them from Jerusalem in causing them to hearken to Jeremiahs couâ—sell in planting them in Babylon in procuring more fâ—vour fâ—om the Babylonians then the condition of captives did require they might have understood by the Pâ—ophets visions and words spoken to them what the Chaldaeans should speed ly doe to them in Canaan what bloody and fieâ—y judgements they were bringing upon the City Temple people and whole Land They did not see inwardly they considered not what God did said nor what they were to doe Obser 1. Wicked men neyther see not hear the things of God neyther meecies nor judgements are rightly discerned by them they saw not the mercie they had in a strange Land nor the judgements they escaped in their owne Land Mercies and judgements have much of God in them they speak and speak aloud but wicked men neyther see God nor heare his voyce in his works they are blind and deafe When men see hear and doe not profit by their seeing or hearing then they neyther see nor hear in Scripture sense the more signes threatnings judgements the harder hearted they grow the blinder and deafer they are Wee had need pray unto the Lord to open our eyes that we may see what judgements what mercies we have had that he would bore ouâ— eares that we may here his voyce and repent of our wickednesse 2. The cause of sinners not seeing not hearing is in themselvs For they are a rebellious house Their rebellion was the cause they neither saw nor heard they did contrary to what God required and so blinded their own eyes hardned their owne hearts Isa 26.10.11 Let favour be shewed to the wicked yet will he not learne righteousnesse when the Lords hand is lifted up yet will he not see I feare this is the case of many amongst us God hath given men senses to observe his works and wayes but they eyther doe not or will not observe them they have eyes to see mercies and judgements but they consider them not they have eares to hear the voyce of his Rod and word but they hear not their eyes eares and hearts are taken up and exercis'd about other things which is a dreadfull evill Prepare the stuffe for removing Hebrew is instruments what instruments such were seen in Mat. 10.10 A â—crip a coat shooes a staffe some add a girdle but whether these were the instruments Ezekiel was to prepare I make some doubt this might suffice for his owne travalling but he was to remove his houshold-stuffe vers 5.6 He was to carry it out through the hole of the wall and beare it upon his shoulder This he was to doe for tryall of their spirits they had not been affected with his prophecying and therefore now a visible signe is added and what then It may be they will consider when they should see the prophet removing from place to place digg through the wall goe out in the night cover his face c. these things were likely to affect them actions are more observeable then words they make deeper impressions If some cheife man in a City should pack up all his stuffe breake through the walls of the City in the night carry all he had away what strange effects would it cause in the hear s of men The Lord is very patient towards a sinfull and rebellious people Obser 1. he tryeth variety of wayes to doe them good visions prophesies signes they had before here again the prophet must doe strange things to see if they will be apprehensive of danger repent and prevent judgments this is the way of God with sinners
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
21.8 Thine hand shall finde out all thine enemies thy right hand shall finde out those that hate thee 9. Thou shalt make them as a fiery Oven in the time of thine anger 1 Sam 5.7 His hand is soar upon us Chap. 6.3 It shall be knowne why his hand is not remooved from you God had smitten them with the Emrods and that they call the hand of God the phrase here implyes that God will in some speciall manner punish these Prophets They shall not be in the assemblie of my people Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus interprets in Secreto Vaâ—ablus in arcano the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the instructing of my people they shall not Prophesie or preach unto them their liberty and power of speaking shall be taken from them French It s ne serout plus au conseil de mon peuple They shall be no more of the counsell of my people Castalio ut in meorum concilio non sint Junius In consilio populi mei one is with C. the other with S. That with C. Notes the companie of Gods people Pisc the other with S. Notes the counsells of that company some have it Iucaetu populi mei in the company of my people This differâ—nce of interpreting the word arises from the severall significations of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a secret councell and the company of those who consult or counsell If we take it here for secret they shall not be in the secret of my people and so besides those mentioned the Chalde Paraphrast saith Non erunt in seoreto then the sense is they shall not know those secrets nor pertake of that good which I reserve for to make knowne and communicate to my people Oecolam The Targum hath it thus In occultis bonis quae reposita sunt populo non habebuntur They shall not be accounted among those secret good things which are laid up for my people Prophets were great mercies for people and God gave them out upon occasion but these should not be numbred amongst them they should be detected and have their reward This secret of Gods people is some choyce knowledge of God and his will beyond what is vulgarly knowne by men of the World Psal 25.14 The secret of the Lord is with them that feare him Prov. 3.32 His secret is with the righteous Micaiah knew the secret of the Lord touching Ahab which neither Zedekiah nor any other of the false Prophets knew 1 King 2.4 Mic. 3.7 The Lord revealeth his secret unto his servants the Prophets not to those are false and against him If we take is for assembly as the word is sometimes used in holy Writ as Jer. 6.11 I will powre out my fury upon the assemblies of young men Hence Sodalitium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super congregationem juvenum then we must inquire what assemblies are meant There were two kind of Assemblies among the Jewes First An Assembly of Elders Psal 107.32 I will praise him in the Assembly of Elders these were the Magistrates and Senators that had authority and bare rule over the people it might be the Seventy or Sanedrim bemoshab Zekenim in cathedra seniorum Secondly An Assembly of Saints Psal 89.7 God is greatly to be feared in the Assembly of Saints the Jewes were a holy people and when there were publique Congregations of them they were an Assembly of Saints To this Pradus applyes that in Psal 1 5. the ungodly shall not stand in judgment You may understand it of both Assemblies that these false Prophets should neither come amongst the Senators to sit in Councell there to consult about any matters of State or Church nor amongst the Saints they should have no communion with Gods people and this sense I like best for tbe Prophets came to Ecclesiastick meetings as appeares 2 Kings 23.2 The Prophets were present when Josiah read the Booke of the Covenant Jerem. 26.7 the Priests and Prophets heard Jeremiah in the House of the Lord. Neither shall they be written in the writing of the house of Israel What this writing of the house of Israel was search must be made Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Scripture of the house of Israel they shall not be written by Scripture some understand the Canonicall Bookes of Moses and the Prophets and will have the sense to be that the prophesies of these false prophets should not be written in or among those Books but surely it was never in the thoughts of any true prophet that the lyes and vanities of false prophets should be joyned to sacred Writ What hath the Chaffe to doe with the Wheat We must look out some other meaning of these words When it pleased the Lord to bring his people out of Aegypt he commanded them to be numbred Numb 1.2 3. The names and number of all from twenty yeares old and upwards were to be taken and when they were numbred they were to give every man a ransome for his soule unto the Lord Exod. 30.12 In like manner when they came out of Babylon they were numbred as appeares Ezra 2. and 8. Chap. Nehem. 7. Where you have the number set downe Vers 66.67 the whole Congregation together was forty two thousand three hundred and threescore besides men and Maid servants seven thousand three hundred thirty seven and two hundred forty five Singing Men and Women The Catalogues in which the names of these were writ are judged to be the writings of the house of Israel by these the Tribes were knowne preserved distinct and those were not found in the writing were displaced Nehem 7.64 These sought their Register among those that were reckoned by Genealogy but it was not found therefore were they as polluted put from the Priesthood Isa 4.3 Every one that is written among the living in Jerusalem shall be called holy He speakes of great calamity a destruction which should be upon the Jewes and few should escape but he that was left and written among the living c. All those who came to Jerusalem from the Captivity and were Citizens thereof were written in some Book Catalogue or Register which was the writing of the house of Israel and was called also the Booke of life or of the living For upon the death of a man his name was razed out of this Booke or if he did any thing unworthy the name and right of a Citizen and then he was counted as a dead man The sense of these words you may hence then take up thus Viz. These false Prophets shall be reckoned amongst the dead not the living they shall not be written in the writing of the house of Israel when they come back to Jerusalem they shall be like trees puld up and never planted againe they shall be cut off and destroyed by some soare judgement In this sense some take those words of Moses Exod. 32.32 Blot me out of thy booke which thou
provoke God greatly 354 355 D Dayes of trouble 45 Death some comfort to die in a mans own Countrey 352 353 Decree no devices can frustrate Gods purpose 341 Degenerate Those doe so goe on to an height of sinning 271 Delay delays make God angry 156 Desart what it notes 519 Desertion a forerunner of judgements 224. God unwilling to leave a people 226. 323. 469. When God leaves comforts leave 323. 470. Men are to take notice of Gods departure 324 God may leave a people 469 Designe those are upon great designes should begin with God 218 219 Device devising mischief what it means 332. men never wanting to devise mischief 337 338. no devices can null Gods counsell 341 Dâ—blath 29 Difficult things difficult easie to God 393 Displeasure of God very grievous 537 538 Divination 498 499 Division is Abaddon Apollyon 225. the evills of division 407 408. prejudices the growth of grace 409. a disparagement to Christ 410. glories at others sufferings 411 Doing they doe not what they know shall not know what to doe 126. what it implies 454. it evidences the man 455 Dove a fearfull and mourning creature 68 E Eares eares to heare and heare not how meant 475. wicked men heare not judgements 476 Earth the Lord hath forsaken the earth the phrase in this Prophet onely and but twice 266 Eating and drinking with trembling what it sets forth 488 Enemie T is dreadfull to have God against one 536. whom God is against his hand is upon 537. the fruits of it very grievous 537 538 Errour loves darknesse 167. when God visits for error he opens a doore for truth 211 Estates abused bring the wrath of God upon them 112. how to prevent it ibid. Example Princes not to be patterns in point of Religion 176. Ringleaders to sin ringleaders in punishment 251 252 Excellencie Good men not able to beare divine excellencies 282 Eyes instruments of evill 15. of great evill 21. The eye is for two things 238. Eye not sparing what 244. 273. Eye of the Lord upon his people 392. Eyes to see and see not how meant 475. wicked men see not Gods judgements 476. their not seeing is in hemselves ibid. Ezra what that name signifies 389 F Face of God what it signifies 98. they are miserable from whom it s turn'd 99 100. covering of the face when used 478 479. to set the face against any one in Scripture sense what 554 Faith the eye of the soule 153 Falling on the face what 256 Feare what sinners feare the Lord brings upon them 250 251. Feare makes men tremble 488 Feeblenesse threefold 70 Fire Christ likend to it 142 Firmament why so call'd 278 Flattering originally is smoothing 500. undoes men 502. causes security 503 Flesh what it is put for 442 Free-will Two Questions about free-will resolved 436 437 G Gate Magistrates were wont to sit at the gate to heare causes 330 Gathering what it meanes 387 Gilgal observable things of it 191 Glory glory of God what is understood by it 222. 467. his glory went to the threshold and why 223. the signes of Gods presence are the glory of God 224 Divine glory usually hidden in cloudy darknesse 291. the glory of the Lord who 292. the way Christ goes glorious 293. glory of God standing upon the mountaine how meant and to what end 468 469. sight of Gods glory a great priviledge 153 God shews mercy sometimes when severe judgements are deserved 18. if God be wrath all preparations are in vaine 63. God a God of glory 152 153. sees what ever are the thoughts 167. there is power in his commands 210 211. his presence with his Church 223 224. Signes of his presence 224 225. God hath a care of his when judgements destroy others 232 237. how this appeares 233. slow to execute judgement 282. lookes after the wayes of men 285. why stiled the God of Israel 325. God knowes men and their wayes 336. overpowers all 341. knoweth the heart 347. is mindfull of his threats 384. assists us by his grace 456. I will be their God it imports much 459. to 462. God is above all God against one vid. enemie 468 Godly but a few 232. God owns them in the worst times 235. the lives and comforts of the godly deare to God 51 conscious of their unworthinesse 260. God sollicitous for them 275. revives them ibid. secures them 276. is with them in every place and condition 392 393. the godly comply not but sigh for the wickednesse of the times 236 237. their sighing what and how great 237 238. why they sigh 238. God takes notice of their wrongs 372 Grace is free in respect of persons place and time 17. Grace wrought up by degrees 419. Grace in the heart will appeare in the life 456. where God gives grace be lookes for progress 457. tis freegrace that chuses a people 463. God does not equally dispence his grace ibid. Guilt when guilt is there is feare 350 and security 373 H Haggalgal of that word 313 Hand stretching out the hand to and upon a people differ 30. God smites sinning hands 131. hand of God what it notes 531 Happiness wherein it consists 462 Head recompensing their wayes upon their own head what 272 Hearing the same things againe no dammage 320 Heart such as that is such will the senses be 22. Ill thoughts goe out thence 245. its severall acceptions 399. oneness of heart what opposite unto 400 401. mens hearts of themselves are divided 406. Stoninesse of heart what 438. and what it notes 438. to 441. a stony heart may receive the Word and how 441 442. the heart naturally is stony ibid. this stoninesse spreads 442 443. stoninesse a great evill 443. its the Lord takes away the stony heart 443 444. not totally 444. the stoninesse in the godly and the wicked differenced 445. fleshly heart what it implyes 446. a double tendernesse ibid. a description of it ibid. discoveries of tendernesse 447. to 450 tendernesse of heart a choice mercy 450 451. t is the gift of God 451. heart for what t is sometimes put 464. the heart of the godly and wicked contrary 466. God observes how the heart stands affected ibid. a corrupt heart swells being opposed 494. is prone to elude truths 507 Heathens how they honour'd their Gods 178 Hebruismes 32 Hedge what the bedge of Church and State is 522 Helpe God can make helps helpless 486 High places when they might sacrifice there when not 4 Holy men must be lift up and above themselves to participate of divine things 148 Honour they that honour God God will honour them 235 236. to honour God how 236. honour quickly laid in the dust 362 Hope God oft destroys sinners hopes 59 60 Humilitie the humblest is the greatest 414 House meeting in houses antient and warrantable 138. honour'd by God 139 I Jaazaniah what that name signifies 163 Jarash signifies contraries 108 Idolls are stinking defiling things 6 Idolatry got in is not easily got out 8
it provokes God greatly and lays all wast ibid. it s call'd whoredome and wherein that lyeth 14. Idolatry a God provoking sin 150. a grievous sin and wherein it lyes 164. a wrong to God 151. causes God to depart 152. Idolaters act closely 163. not so closely but some espiall ibid. Idolatry infatuates wise men 165. the cunning of idolators ibid. are expensive ibid. forget all modesty 170. spreads to both sexes 172. makes shameless ibid. Idols were wept for how much more for God wrong'd 172. Idols besot 173 Idolatry loathsom 178. God sets a speciall mark upon idolators 194. who are such 195. Idolatrous worship stinking 195. brings destruction ibid. no symbolizing with Idolators 219 220 Idolators shall not go unpunish'd 467 Jehovi when used 257 Jeremy why he purchased Hannameela land 56 57 Jewes under the Law saved as we under the Gospel 216 Images of the Sun 5. Image of jealousie what it was why so call'd how seated 147. Images pull down Gods worship 149 Incense made of sweet and costly things 163. a token of worship ibid. Infirmities God pitties infirmities 368 369. so should men 376 Ingratitude makes God appeale to man 166 Injustice abhomination to God 182. a crying sinne ibid. Israel put for Judah 345. Israelit es why so call'd 152. the God of Israel a glorious God ibid. why stiled the God of Israel ibid. 325. why the house of Israel 263. the land of Israel why not the land of Judah 388. a choise land ibid. their severall captivities 389. by whom gathered ibid. the land of Israel hath many Eulogies in Scripture 355 Jubile what they did that yeare 56 Judgements of God sudden 36. they are his messengers 38. just ibid. 132. they linger not 43. walke where God pleases 44. by degrees he comes to severitie of them 121. generall when sin is so 131. Judgements God makes them known before he executes them 205. and why 206. none come but at the Lords appointment ibid. a time when God hastens judgments 206 207. no escaping Gods judgements 212. when judgements are abroad Christ intercedes 216. The Lord proceeds to judgement judicially 230. judgement begins at Gods own house and why 247 253. God in executing them manifests mercy 248. a time when judgement delayes not 248. judgments an extensive at sinners sins 254. God intense upon judgements ibid. they puzzle Prophets 261 262. Gods punishments exceed not mens sins 270. judgements are in the hand of Christ 287. at his dispose 296. He proceeds considerately 296 297. declares the cause of his proceeding to judgement 394. no waving of judgements ibid. God can use any instruments to accomplish them 351. the ground scope and end of judgements 353. sudden notes severity 360. immediately from the Lord terrible 360 361. judgements falling whilst ordinances are administring 362. the godly feare when wicked fall 364. put the Saints upon prayer ibid. the beginning of judgements an inlet to misery 364. judgements sanctified 397. how evidenced 397 398. God just in his judgements 467. not discern'd by wicked men 476. the cause in themselves ibid. judgements produce those effects mercies doe not 487. God shewes mercies amidst judgements 487. 497. wicked mens thoughts about judgements vaine 505 K Kingdomes have an end 33. their ruine is in themselves 52 53 Knowledge those will not know God in a way of mercie shall know him in a way of judgement 133 L Law to perish from the Priest what 119 Left I was lest what it meanes 256 Light given and taken away at pleasure 125 Lord God what they denote 257 Love where love it God dwells 225. it unites 417. once commanded to take the shield of faith twice to put on love ibid. Lyes termed barres 372 M Man who the man was cloathed with linnen 283. men unspirited against evill 64 men chiefe in place usually corrupt 336 men of rigid spirits 370 corrupt men are glad to be rid of the conscientious 370 371 Mark set a mark of that phrase see 227 228. Christs marking of his what it intimates 228 229. who it is is the marker of Saints 234. God distinguishes between the precious and the vile 236. 246. the mark of Christ and of the beast different 234. the deliverance of the markt ones a type c. 246 Meanes God carries on his worke by weak meanes 479 480 Meetings private ones lawfull 138 God hath honour'd them 139 Mercie of God is free in regard of persons places times 17. mercie is oft shewed when there is cause of sharpe judgements 18. abuse of mercies defiles them 82. choicest mercies apt to be abused 92. abuse causeth losse of them 95. mercy acts before justice 248. mercies sanctified produce answerable effects 397. God when in a way of mercy multiplies mercies 452. mercies oblige to obedience 454 Ministers what they should be what not 247. must deprecate judgements comming 260 261. the Lord acquaints them with his proceedings 266. why he doth this ibid. Ministers must doe their office 344. God enables them to the work 345. must tell men of their sins 346 347. must speake to those they are intended for 473. must declare what they have heard ibid. must be faithfull ibid. not look at the successe 477. must open things mysterious 490. must stand in the gap 520 521. termed builders husbandmen 526 Mischief what it notes 117. one follows upon another 120 Mountaines of Israel 2. speaking to them 3 Mourne Gods people should mourne for sinne and judgements that come by them 29. There be-times for great ones to mourne 128 129. why the godly mourn 238. to 240. for what England should mourn 240. to 242 N Necessitie it makes men seeke what was neglected before 115 Nehemiah what that name signifies 399 New how taken in Scripture 425 Number of the number Seaventie 162 O Obedient an obedientiall spirit suitable to Christs commands 156. all creatures at Gods command 212. 313. Christ himselfe 213. 288. the end of mercy is obedience 454. obedience how qualified 455. an evidence of the worke of grace ibid. t is from God 456. tis mans duty 480 One how the word may be taken 399. one heart how meant from 399. to 401. its description ibid. oneness of heart diversly consider'd from 401. to 403. when this oneness was amongst the Jewes 403 404. one heartednesse whether attainable in this life 404. mens hearts of themselves not one 406. oneness a great blessing ibid. the good of it particularized the evill of its contrary specified 407. oneness invites others 408. improves grace 409. furthers prayers ibid. an honour to Christ 410. sympathizes with each other ibid. an evidence of grace 411. makes willing to doe for another ibid. Helps to this oneness or unitie 411. to 416. preservatives of it 416. to 418. Inducements to it 418. to 422. Oneheartednesse the gift of God 422 Oppression a spreading sinne 191. what the Hebrew for it signifies 192 State oppression and Church corruption got together 193. Causes God to deale in fury 198.
for God denounces fix woes against them in the Chapter afterwards Wary he would take heed how he bestowed his choise mercies upon such people others that would be more fruitful and thankful should have them Mat. 21.43 The Kingdome of heaven shall be taken from you and given to another Nation bringing forth the fruits thereof Not their own fruits but such as Christ and the Gospel appointed Alap in Es This sin was so prodigious that Lycurgus would make no law against it but God hath made a law Psal 9.17 The wicked shall be turned into hell and all the Nations that forget God Ingratitude is the greatest and worst forgetfulnesse Judas forgat the kindnesse and bounty of Christ he betrayed him and therefore was turned into hell Verse 21. And I will give it into the hands of strangers for a prey c. They had sin'd shamefully and God would punish them severely Strangers that is Chaldeans should come and have Temple City them and all they had in their hands and God whom they flatter'd themselves in thought stil to be their friend their help even he would give all into their hands These Chaldeans he cals the wicked of the earth David calls such men of the world Psal 17.14 Men of the earth Psal 10.18 That is base and vile men as it 's in Job Children of base men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viler then the earth fit for any cruell and bloody designes The Septuagint hath it pestilentiis terrae the plagues of the Earth The King of Babylon and his cursed crow went up and downe in the world plundering Nations shaking Kingdoms and laying all wast Isa 14.16 17. They were the pests and vipers of the earth and into their hands must the Jewes Gods owne people fall they must spoil the Temple have all the ornaments vessels and treasures in it all the pictures of silver and gold They shall pollute it The Temple was an holy place the habitation of the holy God had in much reverence by all sorts of people but now they should see it not regarded as a thing consecrate to God now Heathens uncircumcised ones should enter it which was against law Ezek. 44.7 Now their blood should be spilt in it now it should be made a prison a stewes a stable the Jews had polluted it with Images and these Barbarians should pollute it many other wayes Obser 1 The abuse of spiritual mercies causeth God to take them a-away Jer. 11.15 Their lewdnesse caused the holy flesh to passe from them they had the Temple the beauty and worship of it for their glory to make them glorious within as wel as glorious without but they abus'd their mercies polluted Gods Ordinances and therefore he removed the Temple farre from them He tooke it away the Lord had set his Name at Shilo pitched his Tabernacle there Josh 18.1 and they abus'd his name and worship as you may see Psal 78.58 Then he was wrath and greatly abhorred Israel Then he forsooke the Tabernacle of Shilo and delivered his strength into captivity and his glory into the enemies hands vers 59.60 61. which some interpret of the Arke taken by the Philistines 1 Sam. 4.11 And in Jer. 7. when they liv'd loosely and blessed themselves with their carnall confidence in the Temple and worship of it vers 4.9 10 11. God sends them to Shilo and bids them search and see what he did there for the wickednesse of his people and threatens to do so by them even destroy their Temple worship them and their seed they sin'd in special things and God punished them in that wherein they sin'd they pollute the Temple and God causes the Chaldeans to pollute it they confide in the Temple and God laies it wast they make an Idol of it and set it neer their hearts and God removes it far off they look upon it as cleane as their glory and God removes it as vomit as a polluted loathsome thing It s a dreadfull thing when God gives up a Church a State either or both to the wils of wicked men I will give it into the hands c. Vers 21. I have set it far from them If evill come to the gates of Jerusalem and doors of the Temple it 's from the Lord Mica 1.12 And it 's very grievous when God judges Kingdomes and Churches First They fall into the hands of men strangers they know not the wicked of the earth such as neither feare God nor regard Men Buls Lyons Dogs Psal 22.12 13.16 2. They are for a prey and spoile their names estates habitations chastity children limbs consciences lives are prey'd upon they eate up Gods people as they eate bread Psal 14.4 They make them meate to the fowles of heaven and beasts of the field They crush their bones and shed their blood like water Ps 79.2 3. 3. Prophaning and polluting of holy things They shall pollute it Gods holy name is blasphemed Psalm 79.10 Where is their God why doth he not now help them they have prayed fasted hoped in him made lheir boast of him why comes he not to help them all holy things are defiled and therefore Asaph in that 79. Psal vers 1. made upon the destruction of Jerusalem cries out O God the heathen are come into thine Inheritance thy holy Temple have they defiled This came first and struck deepest into the heart of this holy man that heathnish idolatrous bloody prophane persons should come and pollute the holy ordinances of God The Church laments this as a dreadful evill Lam. 1.10 The adversary hath spread out his hand upon all her pleasant things for she hath seene that the Heathen entered into her Sanctuary whom thou didst command that they should not enter into thy Congregation 4. Removal of all true worship Divine ordinances I will set it far from them Now they should be without God the meanes to know him and way to worship him Now God would have no Oblationt Incense new Moons Sabbaths solemn Feasts or any worship at Jerusalem There only was he knowne worshipped and now Temple Ordinances and all must down be taken away God be unknown unworshipped in the world no publique place for him left Isaiah foreseeing this saith Chap. 42. This is a people robbed spoiled and hereupon having a speciall quere to make he cals for attention Who among you wil give eare to this and hearken for the time to come Ver. 23. and make use of it will any of you doe it Then thus Jacob is spoiled but who gave Jacob for a spoile and Israel to the robbers Was not Jacob the beloved of God his excellency his glory c. Did not the Lord doe it he against whom we have sinned for they would not walke in his wayes nor be obedient to his lawes therefore he hath powred upon him the fury of his anger and the strength of battaile and it hath set him on fire round about yet he knew not it burned him round