his daies After the flood at the building of Babel God confounded the languages and dispersed the posterity of Noah into diverse Lands and set them their bounds Gen. 11.9 and so when hee brought the Israelites into the land of Canaan hee gave them their bounds according to what you find Psal 78.55 Hee cast out the Heathen before them and divided them an inheritance by line and made the Tribes of Israel to dwell in their tents hee drove out and destroyed the Hittites the Girgashites the Amorites the Canaanites the Perizzites the Hâ—vites and the Jebusites seven great and mighty Nations Deut. 7.1 and gave the land unto his people the Jews If God now will drive out the bloudy perfidious and Idolatrous out of Ireland and give it unto others that the seed of his servants may inherit it Martin in the lives of the Kings of England Heylin in his Cosmograph Fox in Act and Monum Grafton Speed and that those which love his name may dwell therein who shall fault and blame him for it and that England hath had right thereunto not onely from Henrie the eighths days who was proclaimed King thereof in Parliament here and in an Irish Parliament likewise if Heylin say true but also from Henry the Seconds Time yea from Edgars who was long before appears by English History Obs 3 The Lord provides and bestows the choicest mercies upon his own people If there bee a land in the World that flowes with milk and Honey that exceeds other lands for plenty and pleâ—santnesse his people shall have it hee espies out Canaan for them that land was too good for Heathens his people must have it When God carried Jacob and his family into Egypt hee provided the good and fat of that land for them Gen. 45.18 yea they were placed in the best of the land chap. 47.11 God fed and filled his with the finest of the wheat Psal 147.14 Moses mentions seven things together in Deut. 32.13 14 15. as honey out of the rock Oyle out of the flinty rock Butter of Kine milk of sheep fat of lambs and Rams of the breed of Bashan and Goats fat of Kidnies of wheat the pure bloud of the grape these the Lord provided for his people and they had all an excellency in them When Gods gives honey oyle butter milk fat flower wine hee giveth the best and purest you may read what choice mercies God bestowed upon this people Ezek. 16.10 11 12 13. they had goodly pleasant things Joel 3.5 the Hebrew is goodly desirable things and David acknowledgeth hee had a goodly heritage Psal 16.6 God had not measured out to him a mean portion but a good yea a goodly heritage that which was so in the eies of all even a wealthy place Psal 66 12. God provided the best places in the Court for Esther and her maidens when in Babylon Esth 2.9.16 so likewise Daniel and the three Children were set in eminent places Dan. 2. 3. ch God made his people to ride tread upon the high places of the earth and of their enemies Deut. 32.13.33.29 Obs 4. Spiritual mercies make a land glorious yea more glorious than all that lands want the same whatever mercies they else injoy Canaan was the glory of all lands not so much for its flowing with milk and honey its great plenty it had as for the spiritual mercies it injoyed There was the Lords presence his Prophets his worship his Oracles and his Ordinances and these made it glorious yea more glorious then all the Nations farre or near Psal 76.1 2. In Judah is God known his name is great in Israel in Salem also is his Tabernacle and his dwelling place is in Sion God was not known in Babylon in Egypt in other Nations his Tabernacle and dwelling place was not amongst them therefore they were not glorious but see what is in the 4. vers Thou art more glorious than the mountains of Prey Thou Judah thou Israel thou Salem thou Sion that hast spiritual mercies and blessings art more glorious than they whatever their glory bee have the Nations abroad goodly towers thou hast the Temple have they stately Cities thou hast Jerusalem the City of God have they wise men thou hast the Prophets have they gods of gold silver and stones thou hast the true living God Jehovah to bee thy God have they humane Laws that are good thou hast Divine Laws that excel have they temporal excellencies thou hast spiritual have they the glory of the world thou hast the glory of Heaven Psal 50.2 Out of Sion the perfection of beauty God hath shined what made Sion so glorious and beautiful it was the presence of God if hee had not been there Sion had been like other mountaines and Canaan like other Nations but his presence was like the Sunne darting out her beams and making all lightsome glorious and beautiful Spiritual mercies are beams and raies of that God who is ten thousand times more bright than the Sunne by these hee shined in Sion and made it the perfection or universality of beauty by these hee shined out of Sion and darkned all the glory of the Nations what or how great soever it was where God and his Ordinances are there is glory and where these are not there is no glory but Egyptian Darknesse a land without the Sun In Canaan was spiritual light and glory There were glorious appearances of God glorious praisings of God glorious conversions of sinners unto God glorious sabbaths and assemblies and glorious beauties of holinesse glorious types of Christ and people who were the glory of God Isa 4.5 and had glorious communion with God There were glorious Truths Ordinances and dispensations of God So then wise Counsellors good Magistrates stout Souldiers rich Merchants industrious Labourers strong Towns stately Houses high Mountaines fertile Vallies pleasant Rivers goodly Corn-fields heards of Cattle flocks of sheep with plenty of all outward things do not make a land so glorious as spiritual mercies do if God Christ Gospel and the Ordinances of it bee in a land they make it glorious and glorious beyond all other things and above all other Nations Let us learn to know our true glory even spiritual mercies and prize them highly though loathed by some like Manna of old and pray that such glory may ever dwell in our Land Vers 7 Then said I unto them cast yee away every man the abominations of his eyes and defile not your selves with the Idols of Egypt I am the Lord your God This Verse is a command wherein you have the Commander the things commanded and the reason thereof 1 The Commander Then said I unto them 2 The things Commanded which are 1 Casting away of abominations where 1 You have a specification of these abominations they are the abominations of their eyes 2 The extent of this act every man 2 Non-defilement of themselves with Egypts Idols 3 The reason I am the Lord your God Then said I to
God and this people met God made himself known unto them then by sanctifying of them vers 12. for whom hee is a God unto hee blesses and sanctifies and specially on his Sabbaths then hee heard their Prayers accepted their offerings and let out his loving kindnesse unto them Obs 1 Having and hallowing Gods Sabbaths is a sign and manifestation that God is the God of that people The Jews had the Lords Sabbaths and hee bad them hallow them that so being hallowed they might signify and certify to them that God was their God As Circumcision and the Passeover were signes that the Jews were in Covenant with God so likewise was the Sabbath Exod. 31.13 and because it was a sign of the Covenant between them and God vers 16. God tells them they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between them Vers 21 Notwithstanding the Children rebelled against me they walked not in my statutes neither kept my Judgements to do them which if a man do he shall even live in them they polluted my Sabbaths Then I said I would pour out my fury upon them to accomplish mine anger against them in the wildernesse Here the successelessenesse of Gods exhortation is evidenced hee pressed them to bee obedient and dutiful to him being their God but they rebelled and would not walk in his statutes nor keep his judgements their Fathers statutes and judgments they would walk in and observe they chose rather to be defiled and dye in their Fathers waies than to be sanctified and live in Gods waies Whereupon God had a purpose to destroy them as hee had formerly to destroy their fathers This Verse is the same with the 13. which hath been opened and the observations given Vers 22. Neverthelesse I with-drew my hand and wrought for my Name sake that it should not be polluted in the sight of the Heathen God having purposed their destruction saw that if hee should proceed thereunto the Heathens would make an ill sense of it and blaspheme his name for prevention wherof hee let fall his purpose and would not destroy them This Verse falls in with the ninth and fourteenth onely this is in it which they have not I with-drew my hand Vatablus hath it retraxi manum meam I drew back my hand Castalio revocavi I recalled it Jun. Trem. Reduceus manum meam bringing back my hand I wrought for my name Gods hand was stretched out and hee pull'd it back again The Hebrew word is in Hiphil And notes thus much I made to return I made mine arm come back again when it was going forth to destroy them Obs Gods people do oft provoke him both fathers and Children and so that they are at the door brink point of destruction and yet he is merciful unto them and that for his name sake When hee cannot shew mercy for their sakes hee will shew mercy for his own names sake In the eighth ver is set down their BUT but they rebelled against mee they would not hearken they would not forsake their Idols whereupon God purposed to destroy them In the ninth vers is Gods BUT but I wrought for my name c. in the 13. vers again is their BVT but the house of Israel rebelled c. then God was angry again and purposed to consume them in the â—4 vers you have Gods BUT again But I wrought for my names sake c. in the 16. vers you have their BUT the third time but they polluted my Sabbaths in the 17. you have Gods Nevertheless or BVT again for its the same in the Original Neverâ—helesse mine eye spared them c. in the 21. vers you have their Notwithstanding or BVT once more the Hebrew is the same with But before Notwithstanding or But the Children rebelled c. and in this 22. verse you have Gods BUT or Neverthelesse answering thereunto Neverthelesse I with-drew my hand and wrought for my names sake Four times in this Chapter you have them provoking God even to their ruine and as many times his sparing of them this last time his hand was stretched out even at the work and had hee strucken one blow had broken them all but hee recalled his hand hee would not let his power fall upon them to crush them in peeces but wrought for his name and their safety If wee have our Buts and Notwithstandings importing rebellion ingratitude and disobedience the Lord hath his Buts and Neverthelesses importing mercy patience and loving kindnesse Vers 23 I lifted up my hand unto them also in the wildernesse that I would scatter them among the Heathen and disperse them through the Countries 24 Because they had not executed my Judgements but had despised my Statutes and had polluted my Sabbaths and their eyes were after their fathers Idols In these two verses you may see 1 A commination backt with an oath in the 23. v. 2 The Reason thereof in the 24. I lifted up my hand unto them in the wilderness Of this Gesture used in swearing you heard before v. 5 6. but where it was done will hardly bee found in Moses writings that God thus lift up his hand and threatned to disperse them some thing like hereunto see in Deut. 4.26 27. ch 28.25.36 37 64. chap. 31.21 22 23 24 25 26. Lev. 26.33 in those places the Lord threatens to scatter them and David tells you hee lift up his hand to do it Psalm 106.26 27. he lift up his hand against them to overthrow them in the wilderness to overthrow their seed also among the nations and to scatter them in the lands Maldonate makes the lifting up the hand here to be in way of threatning not of swearing That I would scatter them among c. Of their scattering and dispersion was spoken in the 5 6 and 12. chapters Because they had not executed my Judgements Some referre these words and the rest in the verse to the time after their entrance into Canaan if then they should not keep Gods judgements and do them hee having performed his Promise unto them hee would scatter and disperse them among the Nations but because the verse speaks of the time past wee must also look at what was done as well as what was to do The Children before mentioned had rebelled and did not keep the judgements of God to do them they polluted his Sabbaths and defiled themselves with their Idols whereupon God thought to have destroyed them in the wildernesse but spared them for his Name sake that the Egyptians and Nations might not blaspheme and pollute his name but knowing that when hee had possest them of Canaan that their children would do as they had done hee lifts up his hand and threatens their driving out of that Land again and dispersion in the Countries and so makes their sinne the principium and fundamentum of their Posterities ruine Their eyes were after
that which redounds to his honour and praise Laudabor propter meam erga vos misericordiam atque beneficentiam Piscator Gentes laudabunt me propter liberationem vestram Vatablus Cum omnes nationes viderint vos a me esse liberatos sanctum me justum que judicabunt quod facerim quod promiseram Maldon Glorificabor sanctus potens mirabilis predicabor Pradus So A Lapide Pintus Lavater and thus diverse interpreters take it in this place I will bring you out of Babylon into your own Countrey unite you into Church order give you another Temple with all the Ordinances of it sanctify you by my word and Spirit cause you to worship mee with pure worship bringing me the best you have for Sacrifices that so you may praise mee for my goodnesse unto you and the Nations for the great things done for you The Lords bringing them out of the countrys where they were scattered was a great work and filled the Heavens with admiration making them to say The Lord hath done great things for them Psalm 126.2 and the Jews also to say The Lord hath done great things for us v. 3. when the Jews were brought out of Egypt it s said Psa 114.2 Judah was his Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitatem ejus or Sanctificatio ejus and so the French read it Juda fut sa sainctete God separated them from the Egyptians as these from the Babylonians to inhabit their praises and to bee worshipped by them and so they were his Sanctuary and Sanctification God doth Sanctify himself when he doth vouchsafe a people manifestations of his goodnesse wisdome mercy love and faithfulnesse and God is sanctified when a people doth that is pleasing and acceptable to God Numb 20.12 Because ye beleeve not to sanctify mee in the eyes of the children of Israel unbeleef is a non sanctifying of God and beleeving is a sanctifying of him Obs 1 God accounts not Apostates and Idolaters but those are true Israelites to bee his people his Church for in mine holy mountain there shall all the house of Israel bee those were Rebels and would serve wood and stone that would not hearken unto him hee purged out and the house of Israel purged must bee in his holy mountain God esteems those who are Godly true Beleevers Israelites indeed to bee his There bee none but such in the invisible Church Rom. 11.26 Gal. 6.16 but in the visible there bee tares and wheat yet God doth not reckon the tares to bee wheat they are Satans not the Lords Mat. 13.38 there be goats and sheep yet the Lord reckons not the goats to bee sheep Matth. 25.33 Psal 15.1 Lord who shall dwell in thy holy hill hee that walketh uprightly and worketh c. Obs 2 Where-ever Gods people are scattered hee will bring them and all of them into or unto Sion to serve him In mine holy Mountain c. There shall all the house of Israel all of them in the Land serve mee God would bring them out of Babylon into Canaan from Heathenish mountains to his holy Mountain from the World and Synagogues of Satan into the true Church Where-ever God hath any sheep hee will gather them and all of them into his fold These verses do speak and hold out Gods dealing with his People under Christ and the Gospel wherein God would bring them from all Nations to enjoy the great and good things provided for them of which the Evangelical Prophet Isay speaks at large chap. 60. so Zach. ch 8.20 21 22. and hereof spoke our Lord Jesus Christ when hee said John 10.16 Other sheep I have which are not of this fold them also I must bring and they shall hear my voice When the Prodigal was in a far Countrey did not the Lord order things so that hee returned to his fathers house when the sheep was strayed and lost did not the Lord seek it out and bring it home to the fold Luke 15. and did not Christ send out his Apostles into all Nations to gathet in those were given him of the Father Mat. 28.19 20. Obs 3 The Lord is to bee worshipped especially in Sion in his holy Mountain in the solemn assembly There shall all the house of Israel serve mee It s not sinful to worship God any where 1 Tim. 2.8 or alone Matth. 6.6 but chiefly in the Congregation it should bee where his worship is publikely held forth and with the harmoniousnesse of many spirits held up where strangers may come in and see yea say God is here 1 Cor. 14.25 For hee is in the assembly of the Saints Psalm 89.7 This made the Prophet say Isa 2.23 it shall come to pass in the last daies that the mountain of the Lords house shall bee established in the top of the Mountains and shall bee exalted above the hills and all Nations shall flow unto it and many people shall go and say Come yee and let us go up to the Mountain of the Lord to the house of the God of Jacob and hee will teach us of his waies and wee will walk in his paths But in our daies this gracious prophesy hath been greatly crossed for many have said Come let us go from the Mountain of the Lord from the house of the God of Jacob Let us go to our own Mountaine follow our own Teachings and walk in our own paths but God hath made it evident that their mounts are mounts of Corruption their Teachings Delusions their paths crooked and cursed Let us therefore take the Apostles counsel Heb. 10 13 24 25. Let us hold fast the profession of our faith without wavering and let us consider one another to provoke unto love and to good works not forsaking the assembling of our selves together as the manner of some is Nor let us meet as the manner of some is viz. to wickednesse Let us fulfill the Prophesy call upon one another to go up to the Mountain of the Lord c. And say he will teach us his waies and wee will walk in his paths Obs 4 In the Lords mountain in the Church God will shew favour and mercy to his people There will I accept them That is pardon approve of and receive them when wee come to serve the Lord after his own way in Gospel congregations meeting in this name of Christ to know the mind of God and glorify him God is the Master of such assemblies hee dispenseth many mercies and distributes sweetest comforts therein Isa 60.7 they shall come up wâ—th acceptance to mine Altar is spoken of the Gospel times men should come from several quarters to the Christian congregations with acceptance God would meet them there welcome them thither there hee would blesse them see Jer. 31.12 Isa 66.18 2 Cor. 6. as every Christian so every congregation is the Temple of the living God therefore hee told the Church of Corinth hee would dwell in them bee their God and father and they should bee his people his Sonnes and
miseries 49. mercy hath its moreovers 56. of sparing mercy 66 67. all injoyed is mercy 138. its mingled with judgement 196. times of taking away mercies 380. judgement mingled with mercy Pag 575 Milk what meant by it and hony 22 23. milk-drinkers Pag 389 Mind setting the mind upon a thing what it imports Pag 378 Moabites their discent and enmity to the Jews 399. Moabs side what Pag 400 Mocking Pag 214 215 425 Mourning for the dead 358. some rites thereabouts 359 360. it 's not unlawful 367. not dare to mourne Pag 375 Molech described Pag 94 Mopheth what and how differing from Oth Pag 374 Mother in what sense sometimes used Pag 290 Mouth opening of it what Pag 589 Mountain holy mountain what 112. there God shews mercy 129. the mountain of God Pag 512 Morter untempered 268. who daub with it Pag 269 N NAme how taken as referring to God 41 118. when said to be polluted 42. sinners spared for Gods names sake 43. how sparing sinners is sanctifying of Gods name 44. God shews mercy after mercy to such deserve ill for the honour of his name 48 72. Gods name dear to him 120. name â—f wicked taken away 209. what makes an ill name Pag 217 Nations what makes Nations glorious 29 30. their carriages are observed by the Lord 394. lay'd waste and why 397. like one another in sin Pag 402 Nataph what it signifies Pag 140 Nature abuses mercies Pag 39. ordinances and means 61. worse for judgements Pag 301 Nations they have their times for suffering 205. easily and suddenly destroyed 209. when God is wroth with Nations nothing secures them 404. they are his and hee disposes of them 405 584. enmity between Nations 417. they are at the Lords call 426. proud Nations brought to and kept in a servile condition and why Pag 577 Nagaph what it signifies Pag 354 Nakam opened Pag 414 Nebuchadnezzar what it signifies Pag 428 Navigation who first Authors thereof Pag 447 Nilus Pag 549 O OAres Pag 449 Oaks of Bashan Pag 449 Obedience in difficult cases and speedily argues grace Pag 367 368 Oath ill breaking and making oathes for our own ends Pag 177 Occasions God makes occasions to meet with wicked ones Pag 553 Oblations how they differ from Sacrifices Pag 125 Obstinacy in sin Pag 345 Old mercies ought to be minded 26. old sins brought to remembrance 179 303. old hatred 415. what brings former sins to remembrance Pag 577 Oppression Pag 271 Olam taken for a long time Pag 440 Ordinances despised provokes God greatly 62. how they come to be sleighted 66. men leaving Gods ordinances are restlesse 87 88. all ordinances to be set up Pag 131 Overturning Pag 194 P PArents sins prepare judgements for their posterity long after 74. Idolize children Pag 380 Parables warrantable Pag 332 Paramour Pag 300 Pathros what and where Pag 570 Painting of faces not warrantable Pag 318 319 People the taking of them to be the Lords is meer mercy Pag 19. the Lords people have the best mercy 28. they have their Butts 38 39 72 notwithstanding their siâ—s they have mercies in the face of their enemies 45. they are distinguished from others 113. looked after 114. Gods dealings with them different ibid. they are such as their Rulers 272 273. begins with his own first then with others 393. their enemies destroyed then they have mercy Pag 590 Person hee being accepted all done is acceptable 130. difference to be put between persons 261 262. made remarkable 296. those wee have sin'd with instruments to punish us Pag 311 Pilots 456. who to be Pag 462 Pit what Pag 438 499 Pharaoh what it signifies 545 546. like the Dragon or Crocodile 548. his pride and confidence Pag 549 550 Philistins whence they were and what 413. how dealt with 4â—4 their hatred Pag 417 Place holiness of places priviledge not 148 no hiding place from Gods stroaks 166. place of sinning place of punishment 2. 8 God notes where men sin 292. how made remarkable 296. several mercies Pag 454 Plague or Pestilence Pag 532 Politicians how they stand affected to Religion Pag 99 100 Polluting of Gods name see Name what the word for pollute signifies 42. how God is said to pollute 78. whom God will deal with as polluted ones Pag 80 Posterity it should mind the mercies predecessors had 26. good mens posterity living amongst Idolaters degenerate 33. not tyed to the waies of the Fathers and fore-fathers Pag 68 95 Poor how dealt withal Pag 276 Pot the properties of it 329. what makes places Pots Pag 332 Practise sinful practises what they do Pag 342 411 527 Pretious Jakar what it notes Pag 250 Priests what to bee and do 254. they violated the Law ibid. their not preserving holy things from polluting is matter of provocation and complaint Pag 261 Pride what makes men proud 451. spare not cost when for lusts 454. it precedes ruine 489. provokes God to severity 501. corrupts mens excellencies Pag 525 Princes their sins lye not alwaies hid 177 178. oft they are farre from piety and justice 183. great enemies to God and his waies ibid. they have timâ—s of sinning and shall have times of suffering 184. deposed for their iniquity 187. they are tyrannical 223. wherein like Wolves 264 265. like Priests and Prophets 266. by them Cities and States are ruined 482. they are proud 487 488. apt to deifie themselves ibid. they are but dust 489. have honourable Titles 514. should protect the people ibid. they depend on God 515. their places and pomp minded by God ibid. how long prosperous 515 516. their sins shall be made known 516. what blasts them ibid. 524. made examples 526. their own sin undoeth them 528. their counsel and strength nothing without God 554. they may lead the subjects abroad to fight Pag 583 Priviledges apt to over-prize and rest in them 379. if taken away shall be restored Pag 443 Professors what ones are not matter for a Church 240 241. greatest part will bee found naught Pag 241 Prophaning of God and holy things Pag 256 259 263 Prophets consulting with them antient and warrantable 9. they are to give out the Lords mind in his name and words not their own 9 10. being inquired of they must not humour men but speak and do the Lords pleasure 13. must be undaunted in their work 142 547. no new thing for them to prophesie in sackcloth 165. their prophesies slighted scorned 127. they are not to fear but reprove the greatest being guilty 184. false Prophets in Jerusalem 251. Prophets sins specially noted 252. daubing with untempered morter 269. false ones their subtilty and impudence 270. God honours his Prophets 381. hee shuts and opens their mouthes at his pleasure 382. when fell to speak 591. false conspire against the true Pag 249 Prophesie wherein likened to raine Pag 140 Promise how Gods breach of promise is to be taken 64. he makes good his promises how difficult or impossible soever they appear to us 86. hee seems
the Lord made the poor as well as the rich and despises not the work of his own hands It s the sin of Rich and Poor it s their wickednesse which is the scum Great Cities have much sin in them and so much scum scummie Opinions scummie Counsells scummy fashions and scummie practices Isa 1.5 Thus was it with Jerusalem and her scum boiled in shee was the worse for corrections and judgements her scum being aegritudo venenum ollae caused the cracking bursting of the pot These things the book of God holds forth for our instruction upon whom the ends of the world are come Let our great City and Citizens look to it there is scum in the City and not a little is it gone out or boiled in was not the Sword lately at your gates was there not yesterday great sickliness within your walls is not trading diminished have there not been strange murthers amongst you Have not many sad fires been kindled broke out and consumed your habitations was there not a Plot which hath cost some their lives to fire your City God hath been warning you by these judiciary dispensations and are you bettered by them hath all you have seen feared or felt caused your scum to depart from you if so it s well well will it be with you well with your City and well with your undertakings and well with your posterity but if it be boiled in and you are the worse for all the boiling judgements and providences you have been in and under know that soâ—e dreadful calamitie if not destruction it selfe hastens and will certainly take hold of you and your City without speedy repentance Hitherto you have had sparing mercy and gentle corrections if these lead not to repentance severity abides for you Jer. 19.11.31 32 and God will say from the first to the last I have been provoked by this City I will break this people and this City How sad would it be should the Lord lay your City waste It s not the strong structures great treasures militarie or Naval forces wise Counsels which can protect you if scumme be found amongst you if you are careful that the filth of the streets bee carried out will you not much more see that the filth of your hearts and houses be purged out will not London bee made clean when shall it once be let this be the time least the Plague which hath been much feared enter your borders and cause sad cryes in your streets and families Now wash you make you clean put away the evil of your doings and learn to do well seek judgement relieve the oppressed judge the fatherless and plead for the Widdow now let holiness of life execution of justice speaking truth doing righteousness shewing mercy and promoting the good of one another in love take place and they will not onely secure you and the City but make you and it glorious and perfect in beauty so that the Lord will take pleasure therein and say of it and you This is the City of righteousness the faithful City and her Citizens are like her self righteous and faithful Now her Brass is become Gold her Iron Silver her Officers peace and her Exactors righteousness therefore now her walls shall be salvation and her gates praise now shall she be my habitation and her people my glory and I will be to them a defence for evermore That this may be the portion of this City and your selves and that a blessing may go with this work is the hearty prayer of him who is Your servant in this Expository work of the Lord. WILLIAM GREENHILL The 30th of the 5th month 1658. Courteous Reader By reason of the Authors distance from the Presse and too much trust being put in the Correctors through their Carelesnesse or Ignorance this work happens to be blurr'd with the following Errata's which thou art desired to take special notice of ERRATA PAge 22. line 9. read were page 23. l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 3. r. potibile l. 11. r. Kircker so in the Margent p. 31. in Marg r. Kircker r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 21. r. eventually in marg r. paraphrastes p. 62. l. 32. r. Acts 3. p 64. in marg r. frangereÌ„ p. 68. l. 32. r. leads p. 74. r. Obs not Obs 1. p 77. l. 23. r. and my wales p. 82. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margent and l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ils se sont desbouche p. 88. l. 16. r. inventions p. 89. in the margent r. altare p. 97 l. 24. r. ever p 102. â— 16. r transforme p. 105. l. 27. r. where p. 123. l. 23. r. so Montanus p. 124. l. 16. r. ie leur p 132. l. 5. r. Shecinab p. 135. l. 21. r ye shall smite your faces p. 139. in margent r. predicandum esse p. 140. in marg r. Theman natoph p. 141. l. 4. r Darom l. 9. r. eâ—etz p. 146. l. 6. 8. r. parabolarum p. 149. l. 18. r. therefore p. 154. l 33. r. Shevet p. 156. l. 17. r. Avenarius p. 162. l. 30 r. l'espee p. 164. r. Sanctius p. 170. l. 3. r. â—8 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. Mechovi p. 172. l. 1. for word r. call'd l. 15. r. kesem meri l. 22 r. were p. 185. l. 6. 21. r. Cidarim p. 186. l. 32. r. Hashshaphalah p. 188. l. 6. r. translaters l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or l. 19. r. gam hajah p. 200. in margent r. solvere l. 22. dele commaes after Lehachil lemaan p. 203. l. 12. r. Shave p. 204. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. l. 21. r. adam sheen p. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. dele Commaes l. 22. r. interitu p. 216. l. 6. r. massacre l. 25. r. itteca p. 217. l. 11. r. sarcasme p. 219. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. Proselite p. 220. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 32. r. hommes p. 221. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margent r. Occultan Calumniam p 226. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 7. r. true p. 240. l. 13. r. degenerated p. 245. l. 8. r. say p. 250. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 257. l. 29 r. those p. 259. in margent r. arguere nolebant p. 262. in margent r. â—versare p. 265. in margent r. poetae p. 268. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 277 in margent r. demande quelque homme p. 273. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295 l. â—7
Tim. 2.8 I will that men pray every where lifting up holy hands and Psal 88.9 Heman saith he called upon God daily and stretched out his hands unto him Lamen 2.19 Lift up thine hands unto him for the life of thy children Levare manum est signum gratiae auxilii sumpta figura dâ—cendi a porrigentibus manum infirmioribus ad opem ferendam Pradus Gestus est ejus qui potentiam robur suum exerit Vatablus 3. It notes open mercy favour aid Isa 49.22 I will lift up my hand to the Gentiles that is I will reach unto them the Gospel and by the power and grace of it bring them to Sion In this sense it is to bee taken Psal 10.12 O God lift up thy hand forget not the humble that is evidence thy power and help the humble and afflicted against their oppressors 4 To lift up the hand imports threatning hurting smiting Psal 106.26 hee lifted up his hand against them to overthrow them in the wilderness when men are angry with others and threaten to do them harm to ruine them they oft lift up their hands and fists against them thus it signifies in Mich. 5.9 Ezek. 44.12 5 To lift up the hand implies swearing it was a gesture used in that sacred act Gen. 14.22 Deut. 32.40 it is expressed so in Esa 3.7 in that day shall hee swear the Hebrew is lift up the hand The first and second sense pertains not to this place and though some would have it meant of Gods lifting up his hand to help the Israelites out of their bondage by the smiting of Pharaoh and the Egyptians yet to mee the last sense seems most suitable and lifting up the hand here imports swearing the Chaldee is juravi it referres to what you have Exod. 6.8 I will bring you to the Land concerning which I did swear or lift up my hand to give it to Abraham to Isaac and to Jacob. God had promised and sworn to them that hee would bring their seed out of Egypt into Canaan Gen. 50.24.15.7.14.16 Unto the seed of the house of Jacob. Montanus reads the words for the seed of the house of Jacob Super semen domus Jacob. Vatablus upon or on the seed Here it s unto the seed Gods promise and oath was for them over them and unto them By Seed is meant the posterity of Jacob. God had told Jacob that his seed should bee as the dust of the earth Gen. 28.14 and his seed did greatly multiply in Egypt Exo. 1.7 and his seed is called sometimes the seed of Israel Isa 45.25 and seed of the house of Israel Jer. 23.8 sometimes the seed of Jacob Psal 22.23 and here the seed of the house of Jacob because Jacob or Israel was the root stock family out of which the Jews in Egypt sprung And made my self known unto them Great were the afflictions of the Jews in Egypt they were like men in a storm at Sea and that in a dark night when day breaks it is some refreshing and such was Gods making himself known unto them This making himself known unto them was for their deliverance God appeared to Moses in the burning bush and told him who hee was and what hee was about to do Exod. 3.2.6 7 8. hee had promised Abraham Isaac and Jacob to give their seed the land of Canaan and now he was come to give being to that promise to make himself known by his name Jehovah which they knew not in this sense they saw not that promise fulfilled but Moses Aaron and their seed should now see it chap. 6.3.8 God would put forth his mighty power and by a strong hand bring them forth ver 1. God made himself known to them by Moses who was Gods messenger and instrument to speak and do what hee pleased Psal 103.7 he made known his waies unto Moses his acts unto the children of Israel Gods pitty faithfulnesse and power were abundantly made known After the Lord had appeared to Moses answered all his Objections hee made against undertaking the difficult work of delivering the People and joynd Aaron with him for his assistant In the 4. chap. they gather all the Elders of Israel together they told them all the words God had spoken and did the signs by which God had confirmed the words concerning their deliverance which the people beleeved bowed and worshipped God ver 29 30 31. here God was made known unto them I am the Lord your God Hebrew is I Jehovah your God The first is absolute the second relative Of Jehovah I have spoken heretofore it notes Gods nature and being which is of its self within its self and dependent upon none all other beings are from him and depend on him according to what you have Rom. 11.36 of him through him and to him are all things and Act. 17.28 in him we live move and have our beings Your God This is a great word and hath great mercy in it an ingageing word tying God and all his attributes to them your God to counsell you your God to protect you your God to deliver you your God to comfort you your God to plead for you your God to teach you your God to set up my name and worship among you your God to bless you with the dews of heaven and fulness of the earth your God to hear your prayers and to make you happy While they were in Egypt God professed himself to bee their God Exod. 6.7 I will take you to mee for a people and I will bee to you a God and yee shall know that I am the Lord your God Hee would not bee a Titular God unto them like the Heathens Gods but they should have experience of him and his Attributes hee would do by them and for them as a God in Covenant Obs 1 There bee times when the Lord is pleased to shew mercy to people in misery and great afflictions In the day that I chose thee Israel was in a distressed condition in Egypt in a very low estate Their lives were imbittered with hard bondage insomuch that they sighed and cryed Exod. 4.23 and now at this time and being in this condition God heard their groanings looked upon and had respect unto them now hee chose them ver 24 25. therefore Isaiah saith cha 48.10 God chose them in the furnace of affliction times of misery are times of Gods shewing mercy when they were in a hot fiery furnace ready to bee consumed to ashes no likely-hood of escaping yet even then did the Lord appear and manifest his choice of them Ezek. 16. when this people were in their bloud filth nakedness saith God I passed by thee and looked upon thee and behold thy time was the time of love I spread my skirt over thee and covered thy nakednesse vers 8. at that time God took this people into favour God hath his day to bind up the breach of his people and to heal the stroak of their wound Isa 30.26
Nations Heylin Cosmogrâ— Vide Lyra in Ezek. 20 6 besides women children and such as were not able to fight 2 Sam. 24. this land was the glory of all lands in regard of the fruitfulnesse and plenty of it of which see Deut. 8.7 8 9. cha 32.13 14. Isa 36.17 a land beyond Egypt though some have affirmed the contrary for Deut. 11.10 11 12. the land thou goest in to possesse is not as the land of Egypt from whence ye came out when thou sowedst thy seed and wateredst it with thy foot as a garden of herbes But the land whither thou goest to possesse it is a land of Hells and Vallies and drinketh water of the rain of Heaven A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it from the beginning of the year unto the end thereof This is a divine Testimony and an high praise of it and doth justly intitle it to bee the glory of all lands What our Prophet saith here of Canaan may bee suspected and seems to bee contradicted by Isaiah ch 13.19 where hee calls Babylon the glory of Kingdomes and if that be the glory of them how can Canaan bee the glory of all lands Hee speaks of the City Babylon which was the head of Chaldea and gave denomination to a great part of Mesopotamia and Assyria the walls whereof were two hundred foot high filty Cubits broad and sixty miles in Compass which the Babylonians counted the glory of Kingdomes and boasted of if it did exceed Jerusalem in its greatnesse richnesse strength and populousness yet it fell short of it in other things Jerusalem represented the true Church Gal. 4.26 Heb. 12.22 Babylon the malignant and false Church Rev. 17.5 glorious things were spoken of Jerusalem and it was the faithful City Isa 1.21 the Holy City Isa 52.1 the City of Truth Zach. 8.3 a City of Righteousnesse Isa 1 26. the City of the Lord of Hosts such things were never spoken of Babylon Again if Babylon bee the Glory of Kingdomes it s not said to bee of all kingdomes it might bee the glory of Heathenish Kingdomes it was not the glory of Canaan for there was the Idol Bel other Images and abominable Idolatry Jer. 51.44 47. which eclipsed the other glory it had Again if it bee granted that Babylon was the glory of all Kingdomes and so of Judea or Canaan yet take Canaan in its latitude with all its excellencies and so considered it is the Glory of all Lands and beyond Babylon taken for the City or the Countrey for besides its milk and honey its fruitfulnesse and plenty there was something of an higher nature which made it so For 1 It was the land of promise Heb. 11 9. 2 A type of Heaven Heb. 3.11 3 The land God chose to dwell in Ps 132.13 14. Exo. 15.17 4 In it was the Temple Worship Ordinances and Oracles of God 1 Kin. 6. 8. chapt Whence it was called the Holy Land Zach. 2.12 holy Habitation Exod. 15.13 the land of the Lord Isa 14.2 Ps 85.2 the land of uprightnesse Isa 26.10 the land of Immanuel Isa 8.8 and upon this account it was the glory of all lands For no land besides in all the world was so called as this or had such prerogatives Obs 1 Old mercies should bee minded not onely by those they were first bestowed upon but also by their posterity who had benefit by them also In the former vers and this God mindes them of Old mercies his choice of them his making known himself unto them his professing himself to bee their God his bringing them out of Egypt which were some eight or nine hundred years before and his espying out a land for them which was four hundred years before that for it was in Abrahams daies that God took notice of that land Gen. 12. get thee to a land that I will shew thee vers 7. unto thy seed will I give this land These Old mercies God would have them to mind though they were in Babylon and deprived of that good land God had given them Let men bee in what condition they will Old mercies should not bee forgotten especially signal great emphatical mercies When God shall publikely own a people deliver them from great slavery put them into a state of freedome safety and honour provide all good things for them such mercies ought not to bee forgotten but to bee remembred from generation to generation This was done in Davids dayes Ps 44.1 2. Wee have heard with our ears O God our fathers have told us what worâ— thou didst in their daies in the times of Old how thou didst drive out the Heathen with thy hand Judges 6.13 Fathers told their children of the miracles God had wrought for them and how hee brought them out of Egypt and because men are apt to forget former mercies when they grow old they grow out of minde the Lord laid a charge upon the Jews that they should not forget them Deut. 6.10 11 12. And commanded them to remember the daies of Old and to consider the years of many generations and to inquire of the ancient what he had done for them Deut. 32.7 There bee no works like unto Gods works and they ought to bee had in remembrance David kept them in mind for hee professes to the Lord himself I remember the daies of Old I meditate on all thy works I muse on the work of thy hand he looked back to the daies of Noah of Abraham of Joseph of the Israelites and of Gods dealing with them because the heart is not quickly affected with old mercies and works of God he meditated and mused on them and that till his heart was warmed and stirred up to praise as it is Psal 105.5 remember his marvellous works that hee hath done his wonders and the judgements of his mouth O yee seed of Abraham his servant Obs 2 That Lands Countries and Habitations of People are appointed ordered and disposed of by the Lord hee brings them forth of the land of Egypt into a land that hee had espyed for them All souls and all lands are the Lords and whom hee will hee plants where hee pleases Hee distributes lands and habitations to whom hee thinks meet The earth is the Lords and the fulnesse thereof Psal 24.1 hee is the sole owner thereof the true Lord of the soil and all it brings forth and hee hath given it to the children of men Psal 115.16 hee hath assigned them their several portions Deut. 32.8 the most high divided to the Nations their inheritance when he separated the Sonnes of Adam the most high God being Lord paramount would not have the Sonnes of Adam to live all in one Country or Land but appointed them several lands and Countries to dwel in and set them their bounds and limits as you may see in Gen. 10. especially vers 25. where Eber names his Son Peleg which signifies division because the earth was divided in
reverently Gods Name is great glorious excellent holy and dreadful and ought to bee reverenced Psal 111.9 3 When Occasion is given to the wicked to speak evil of God and his waies as 2 Sam. 12.14 David by his sinnes gave great occasion to the enemies of the Lord to blaspheme So Ezek. 36.21 the Jews by their sinful carriage caused the name of God to bee prophaned among the heathen Had the Lord then destroyed this people in Egypt according as he purposed the Egyptians and other Nations would have slighted him spoken evil of his doings blasphemed his name and wounded his honour Therefore though this people deserved to dye in the way of justice yet God spared them in the way of mercy for the honour of his name Quae. Seeing God purposed to destroy them and did it not is not his will alterable and inefficacious Ans The Counsels Purposes Decrees of God are unalterable and do take place Psal 33.11 Isa 14.27 ch 43.13 ch 46.10 Mal. 3.6 Heb. 6.17 for that said and done here it s more humano God saw cause sufficient to move him to their destruction but seeing what evil was like to come on 't he would not destroy them had the Lord decreed it before the world it must have taken place no change or alteration could have been Before the Heathen The Hebrew is in the eies of the Heathen God would not have them to see or behold any thing which might occasion them to dishonour him hee would not slay his people in their sight but made himself known by his word and mighty works unto the Jews in the sight of the Heathen so that hereby he was known unto both Obs 1 The Lord spares and saves sinners deserving death even for his name sake but I wrought for my name sake thou for thy Rebellion Idolatry and other sinnes didst deserve to dye and I could almost have cut thee off but for my mercy and name sake I spared and saved thee Jsa 48.8 9. I knew that thou wouldest deal very treacherously and wast called a transgressour from the womb that is worthy so to bee called seeing as soon as ever thou camest out of the womb of Egypt in which thou wast shut up as a child in the womb thou fellest to Idolatry here was enough to have caused God to stifle this childe but what follows For my name sake will I deferre mine anger and for my praise will I refrain for thee that I cut thee not off Nothing in this metaphorical childe this Jewish people moved him to shew mercy but his own Name his own Praise prevailed with him to preserve them from destruction Gods honour and glory are strong arguments to move him to shew mercy to his people This the servants of God have known and made use of in their streights when Jerusalem was in a manner laid desolate and the jealousy of God burnt like fire what argument did the Church use then to move God to shew mercy but his name and glory of it Psalm 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy Names sake The Church was low weak beset with enemies and sinnes at once and now it would have help deliverance pardon and upon the account of Gods name for thy name sake help us for thy name sake deliver us for thy name sake purge away our sinnes What hurt would it be to Gods name if hee did it not it would not bee glorious but dishonoured for in the next verse its said Wherefore should the Heathen say where is their God they trusted in their God and hee is a non-helping God a Non-delivering God a Non-pardoning God This was the argument Joshuah used when Israel fell before their enemies Lord what wilt thou do unto thy great name Gods name was pretious to Joshuah but more pretious to God himself Josh 7.9 and he did great things for his name sake When the people forgat the multitude of great mercies they had in Egypt and provoked him at the Sea even at the red Sea and deserved to bee drowned in it and that their bloud should have skarletted the waters thereof what saith the Text Psal 106.8 Neverthelesse he saved them for his name sake When nothing induced him to do it Vide Muscul in locum the honour of his Name did that hee might appear faithful merciful powerful God did not save them for their prayers for their faith for their fathers sakes for their righteousnesse or for their enemies sakes being very malicious and wicked but for his own Name sake God doth more upon that account alone than upon the account of all the rest You may hear the Lord speak graciously to this purpose Isa 4.3.25 I even I am hee that blotteth out thy transgressions for mine own sake here is I twice one I referring to them it s I that blot out their transgressions and none besides the other referres to God I blot them out for mine own sake not your sakes God doth all freely Obs 2 God's sparing of his people and preventing the reproaches blasphemies and mischiefes would come by his destroying of them is an honouring and sanctifying of his name I wrought satih God that my name might not bee polluted before the Heathen that is that it might bee honoured and sanctified in their sight God doth often spare his people being ripe for destruction that the enemy might not blaspheme and prophane his name and when hee doth so hee honours his name Deut. 32.26 27. God saith there hee would scatter and destroy his people but why did hee it not hee feared the wrath of the enemy least their adversaries should behave themselves strangely and least they should say our hand is high and the Lord hath not done all this God foresaw what they would say and do if he should have used them as instruments to punish his children they would have been very outragious bloudy and cruel and when they had vented all their malice against them and done whatever they would they would have denyed Gods hand to have been therein and arrogated all to themselves which had been a great dishonour to God hee therefore prevents their blaspheming by sparing of his people and so provides for the honour of his Name Moses once and twice put God upon it to take heed hee caused not the Egyptians to speak evil of him and his waies when hee was upon the designe of destroying his people for their sinnes Exod. 32.10 11 12. Numb 14.12 13 14 15 16. God deals with his people sometimes not after the ordinary rule and course of his proceedings but in a prerogative way hee spares them though their sinnes be great because their enemies would bee proud arrogant bloudy and blasphemous and hath hee not spared England upon this account Obs 3 That notwithstanding the sins of Gods people hee shews them kindness openly and in the face of their enemies though the
Jews had rebelled against God and the Egyptians would have rejoyced in their ruine yet in their sight God made himself known unto them in bringing them forth out of the land of Egypt God would have the Egyptians see that hee could bee kinde to his people though they were disobedient unto him that hee would not break with them though they broke with him When the Jews were in Babylon under great displeasure of God for their sinnes yet God did shew them such favour and do such things for them that their enemies were convinced and said The Lord hath done great things for them Psal 126.2 he made known his salvation and openly shewed his salvation in the sight of the Heathen Psalm 98.2 this the Lord doth as to magnifye his own name to rejoyce the hearts of his people and to gain upon them so to vex and consume the wicked Psalm 112.10 the wicked shall see it and bee grieved hee shall gnash with his teeth and melt away hath not this been Gods method with us notwithstanding our sins and ill deserts hath he not openly made known himself to us shewed us kindnesse in the sight of our enemies have they not seen it grieved guashed their teeth and melted away they have seen Gods kindnesses to us and we have seen Gods vengeance on them Vers 10 Wherefore I caused them to go forth out of the land of Egypt and brought them into the Wilderness 11 And I gave them my Statutes and shewed them my Judgements which if a man do he shall live in them Having seen and heard of Gods dealings with them and theirs with him in Egypt Now wee are led to consider their mutual dealings each with other in the Wildernesse which reacheth to the 27. vers Where he shews in general 1 What Benefits he had bestowed upon them 2 What their sinful deportment was towards him 3 How worthy they were to perish if the Lord had not shewed them mercy for his name sake In these two verses you have 1 Their Eduction out of Egypt 2 Their introduction into the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The Donation or promulgation of the law I caused them to go forth Eduxi eos in Hiphil feci exire Vulgar ejeci The Vulgar is I cast them forth or drove them forth which shews their backwardnesse to leave that land where they were born had habitations and other accommodations It s like many of them neither thought of the promise made to their fathers nor of the promised land but thought Egypt a good land yea a Land flowing with milk and honey as they called it Numb 16.13 onely they were troubled at the hard labour the Egyptians held them to but the word here imports not any violence but a powerful bringing of them forth we will inquire 1 How the Lord brought them forth 2 When. 1 How It was not in an ordinary way but in a way full of extraordinaries To do it the Lord came down from heaven Exod. 3.8 that was in the vision of the burning bush hee prepared Moses Aaron and the people by signs and miracles to leave Egypt and because all the power and wisdomes that Pharaoh and Egypt had was imployed to retaine the Jews there they being utterly averse from their departure the Lord sent strange and dreadful plagues one after another till their spirits were brought off to let them go Ex. 12.30 31 32 33. Pharaoh was resolved not to let them go hee had so much profit by their service unlesse it were by a strong hand Exod. 3.19 and God was resolved to bring them out and therefore he did arise put forth his power and by strength of hand brought them out Exo. 13.3 by an high hand ch 14.8 by mighty power and a stretched out arm Deut. 9.29 You have it fully set down in Deut. 4.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God took them from the midst of another Nation by temptations by signes by wonders and by war and by a mighty hand and by a stretched out arm and by great terrors There was great strife between God and Pharaoh who should have this people as there was between Michael and the Devil about the body of Moses Pharaoh pulled hard to hold them in Egypt but God out-pulled Pharaoh and pulled them out of Egypt and so caused them to go forth 2 When. You have the time punctually set down in Exo. 12.40 41. where its said at the end of the 430. years River in Exod. even the self same day they went out not that they were 430. years in Egypt for they were there but two hundred ten or two hundred and fifteen as Chronologies inform upon good account The 430. years are to begin from the time of the promise made to Abraham which Stephen tells us Act. 7.2 was before hee dwelt in Charran even while hee was in Vr and but seventy years old from which time to the going out of Egypt were four hundred and thirty years two hundred and fiftteen or two hundred and twenty whereof were run out before Jacob went down into Egypt from the promise made to Abraham to Isaack's birth were thirty years some make it but twenty five they then reckon from his time of departing out of Haran for hee was an hundred years old when Isaack was born Gen. 21.5 and from thence to the birth of Jacob were sixty years Gen. 25.26 and from thence to Jacobs going into Egypt one hundred and thirty years Gen. 47.9 which summed up make 220. at least 215. and so the rest of the 430. they were in Egypt and at the just time they were accomplished the Lord brought them out to shew his faithfulnesse as it appears Deut. 7.8 And brought them into the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per antiphrasin sic dictum quasi locus a sermone remotus There is mention made of one Wildernesse before they passed through the Red Sea Exod. 14.11 and of other wildernesses after they had passed the same as the wildernesse of Sin Exod. 16.1 the wildernesse of Paran Numb 13.3 which doubtlesse was but one though diversly called from the several parts it bordered upon A wildernesse is a desolate solitary place where is no way where are no comforts but where are many dangers Deut. 8.15 it was a great and terrible wildernesse wherein were fiery Serpents and Scorpions drought and no water it had many wild beasts in it and therefore was called the howling wildernesse Deut. 32.10 Jeremy tells you chap. 2.6 this wildernesse was a land of deserts and of Pits but not pits would hold any water for hee addes it was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt while they were in this wildernesse they were in danger of death or in such streights as that they desired death The Wilderness here meant was the wildernese of Sin which was not far from Sinai where the
law was given of which the next verse speaks Into the wilderness God did bring them to try them to humble them and do them good at their latter end Deut. 8.16 Obs 1 That God for the honour of his name shews mercy after mercy to his people deserving no mercy yea deserving destruction In the former verse to prevent the dishonour of his name hee spared them made himself known to them and here hee goes on adding mercy to mercy wherefore I caused them to go forth Obs 2 No length of time no depth of misery no power or policy of adversaries whatsoever can hinder God from delivering his people when his time is come The Jews had been long in Egypt suffered very hard things for the space of one hundred and sixteen years or one hundred twenty one from the time of Josephs death till their departure out of Egypt that house of bondage which was thereabout they were under heavy pressures and great tyranny Pharaoh that great Dragon used all his cunning and power to keep them longer in that condition but notwithstanding all these the Lord caused them to go forth his time was come The like did God for this People when they had been in Babylon seventy years were as dry bones and out of hope Ezek. 37.11 hee opened their graves and caused them to come up out of them and come to the land of Israel vers 12. There is no thing too hard for the Lord to do hee can and will remove all obstructions break through all difficulties and shake the foundations of heaven earth and hell to bring to pass his good pleasure in the time thereof The state of the Jews in Egypt represents mens condition under sin and Satan that in Babylon the condition of Gods Servants under Antichrist Now let men bee never so long in bondage to either or both of them suffer never such hard things let Satan that red Dragon and Antichrist that man of sin improve all their craft skill and power to hold men in darknesse and waies of false worship yet when the Lords day is come hee will cause them to come out of Egyptian bondage and Babylonian darknesse hee will fetch them off from all sinfull practises all invented waies of worship and bring them into his marvellous and glorious light Obs 3 When God doth shew his people special mercy in freeing them from old and special miseries hee doth not wholly exempt them from new miseries though hee caused them to go forth of Egypt yet hee brought them into a Wilderness where they met with hunger thirst danger and death they were freed from Egyptian miseries not from wilderness miseries They thought if once they were freed from their making brick gathering straw and rigid Task-masters they should bee happy but they met with new-hardships new-miseries they did ride upon the back of mercy out of old miseries into new out of an house of bondage into a wildernesse an howling wildernesse a wildernesse that made them howle many a time It s Gods method oft to mingle water with our wine miseries with our mercies crosses with our comforts to lead us out of great streights in much mercy and to lead us into others for tryal David was delivered oft out of streights but shortly after hee was freed from one he was brought into another and that by the same hand which made him say thou hast shewed mee great and soar troubles Psal 71.20 sometimes hee was on the mount of mercies and sometimes in the valley of miseries yea in the valley of the shadow of death take it in a spiritual sense when men are converted do they not meet with hard things are they not brought out of Egypt into a wildernesse where are dangers fiery Serpents Scorpions c. Vers 11 And I gave them my statutes and shewed them my judgements This people being brought out of Egypt and freed from great bondage being in a wildernesse might now phansy a total liberty to themselves and exemption from all obedience to prevent this some fifty daies after their comming out the Lord at Mount Sinai gives them out his Law by which they might be ordered and regulated Of statutes and judgements hath been spoken formerly by them both Morals and Ceremonials are comprehended Shewed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is I made them to know that is I caused them to bee written in the Tables of stone and proclaimed amongst them yea I caused them to bee opened and expounded unto them The Lord made known his mind unto them though not so efficaciously as in these daies Which if a man do he shall live in them In eis or propter ea The doing here is mans keeping observing and obeying these Statutes and judgements and if so hee should not bee punished as transgressors are but live a long and prosperous life and not onely so but an happy and eternal life for if the keeping Gods Statutes and Commands Hebrei de vita eterna intelligunt q.d. qui ad impleverit haec precepta credens in Christum ventutum vivet viâ—a aeterna Varabl Hoc modo etiam Chaldaeus paraphrastos id should reach but unto a temporal prosperous life what benefit had the Jews thereby above the Gentiles who by their justice Civility and Moral vertues obtained great prosperity and length of daies The Lord Christ clears it up unto us that by life promised upon keeping the Law is meant eternal life Luke 10.25 saith a Lawyer to Christ Master what shall I do to inherit eternal life Christ saith What is written in the Law how readest thou hee tells him vers 27. what hee found there and Christ upon it tells him vers 28. that if he did so hee should live that is live eternally There was a righteousnesse of the Law which if men came unto the Law conferred life upon them Gal. 3.12 Rom. 10.5 Lev. 18.5 there was life in them life by them and life from them but because no man could attain unto the righteousnesse of the Law through the weaknesse of the flesh Rom. 8.3 Therefore the Law was so farre from conferring eternal life upon man that it excludes him from that life Rom. 3.20 and takes away the life hee hath Rom. 7.10 the Commandement which was ordained to life hee found to bee unto death that which in it self held out life accidentally and eventially proved death unto him Paul seems to deny any power to be in the Law of giving life Gal. 3.21 if there had been a Law given which could have given life verily righteousness should have been by the Law The impotency is not Originally and intrinsecally in the Law for that is perfect and able to give life to aâ—â—â— to all that keep it Mat. 19.17 Christ makes the keeping the Commandements the entrance into life the fault is in us not in the Law which is Holy just and good if we could keep the Law it could give us life Obs 1 When God brings
kept out of Canaan that they should bee brought into it if it had been so God had forgot and forsworn himself but his Promise and Oath was that the seed of Abraham Isaak and Jacob should bee brought into it Gen. 12.7 ch 13.15 ch 15.18 ch 26.4 ch 50.24 Deut. 34.4 and their seed was brought into the Promised Land Josh 1.2 ch 4.1 ch 14.1.24.13 and so Gods Promise and Oath was kept Those hee swore against were those that murmured against him even all from twenty years old and upwards except Caleb and Joshua whose carkasses fell in the wildernesse as you may see Josh 5.6 As for that Numb 14.34 Gods breach of Promise the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frustrationem meam Monta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is franget irritum facere retractaâ—e Vatablus hath it mendacium meum i. e. an sermo meus mendax sit Discetis quid sit in me esse contumacem Tost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth Tenuathi My frustration you looked certainly to have entred into Canaan but for your murmuring and unbeleef I have frustrated your expectations or thus you think my oath cannot bee true because of a former Oath and that the words I have uttered will prove false a lye but you shall know whether my words and Oath be false or no. Junius and Pisc read it abruptionem meam and make the sense this you have broken off from me and you shall know what it is to have me break off from you I will plague you for your murmuring ingratitude unfaithfulnesse and unbeleef so that you shall never come into the land of Promise The Septuagint hath it you shall know the wrath of mine anger Flowing with Milk and Honey which is the glory of all lands Of these words hath been spoken largely in the 6. verse they are repeated here to shew the ingratitude of this people that were not affected with this land which was a second Paradise but despised it and raised an ill report upon it as also to shew what they lost in being kept out of it And their folly in preferring Egypt before it There is nothing needful to open in the other two verses because occasion hath been given formerly in this chapter and others to open them Obs 1 Mens sinnes disappoint them of choice mercies yea mercies Promised expected and near at hand God had promised them Canaan they were near unto it Numb 13. expected to go in and possesse it but God would not bring them into the Land because they despised his judgements walked not in his Statutes but polluted his Sabbaths In Heb. 3.19 it s said they could not enter in because of unbeleef and Psal 106.24 they despised the pleasant land they beleeved not his word It was their sinnes kept them from so great so near so longed for a mercy Such is the malignity of sinne that it drives mercys back when they are at the door and blocks up the passage that none for the future may issue forth towards us Isa 59.1 2. Behold the Lords hand is not shortened that it cannot save neither is his ear heavy that it cannot hear God can hear and help but your iniquities have separated between you and your God and your sinnes have hid his face from you that hee will not hear Your sinnes stand like a brass wall a mighty mountain between him and you they have crampt his will so that though hee can yet hee will neither hear your prayers nor help your persons It s sinne that keeps mercy from us Jer. 5.25 Your iniquities have turned away these things what things the former and latter rain the Harvest and Fruits of the Earth they were comming to you but your sinnes turned them back again and bid them bee gone away rain away Harvest away fruites of the earth and so the next words import your sinnes have with-holden good things from you they have forbidden good from you so Montanus and the vulgar read the words Prohibuerâ—nt bonum a vobis our sinnes do forbid and with-hold good from us see it Matth. 6.15 if you forgive not men their trespasses neither will your father forgie your trespasses Joh. 8.19 If yee had known mee ye should have known my Father also Isa 48.18 O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waters of the Sea thy seed also had been as the sand c. see Luk. 14.16 17 18 19 20. Luk. 13.34 John 5.40 Psal 81.13 14. it was their sinnes which frustrated them of mercies if the word profit not us its sin that hinders the profit Heb. 4.2 Jam. 1.21 1 Pet. 2.1 2. Obs 2 When the heart is carried out after unlawful things then the waies and Ordinances of God are neglected sleighted and prophaned This rises from the words of the 16. verse they despised Gods judgements walked not in his statutes they polluted his Sabbaths and why did they so for their hearts went after their idols These had stollen away their hearts from God these had their thoughts desires affections and the things of God were of little account with them his statutes judgements Sabbaths were laid aside and onely what their hearts were carried forth unto that they magnified Ezek. 6.9 they had whorish hearts and whorish eies which went after their Idols and made them depart from God that is from his judgements statutes Sabbaths Ordinances Idols had their eyes and hearts and as to God and the things of God they were eyelesse and heartlesse When Solomons heart was carried out to women and Idols then hee did evil in the sight of the Lord 1 King 11.4 5 6 7 8. then the Lords Ordinances were despised and his Sabbaths polluted If once the heart goe out to unlawful things it s drawn off from lawful so much as it adheres to evil so much its divided from God and good Ezek. 33.31 their heaâ—t goeth after their Covetousness So much as it went after riches so much it was distanced from God and walking in his waies David hereupon advised men not to set their hearts upon riches Psal 62.10 they will then bee their Idols and make them forget God and his waies and do those things will prophane his Ordinances look well to your hearts and let not them carry you away Job 15.12 Obs 3 When sinners provoke God into waies of destruction hee doth not utterly destroy them but shews some pitty and mercy Nevertheless mine eye spared them from destroying God did destroy many of them in the Wildernesse three thousand upon their making the Calf Exod. 32.28 twenty four thousand upon their committing whoredome with the Daughters of Moab Numb 25.9 much People by fiery Serpents upon their murmuring Numb 21.6 Corah Dathan and Abiram were swallowed up of the Earth and all theirs and the two hundred and fifty men that offered incense were consumed by fire Numb 16.32 33 35. fourteen thousand seven hundred were destroyed by the
as their only King and Lord. There will I accept them The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volam eos se Montanus renders it I will will them when it referres to God The Heb. root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bene-velle favere acceptare as here it imports 1 Pardoning and passing by whatever formerly offended 2 Sam. 24.23 when David would offer a sacrifice for his sinne in numbring the People and for stopping the Plague saith Araunah the Lord thy God accept thee that is pardon thy sinne and remove the judgement Jer. 14.12 When they offer burnt offering and an Oblation I will not accept them but I will consume them Non-accepting was Non-pardoning and that appears most clearly Levit. 1.4 Hee shall put his hand upon the head of the burnt offering and it shall bee accepted for him to make the attonement The laying his hand upon the head of the Sacrifice noted the laying of his sins upon the same and it God accepted the Sacrifice his sinnes were forgiven and peace was made but when hee accepted it not there was no pardon no peace When God therefore saith here I will accept them the sense is hee will pardon them 2 Approving receiving with favour and delight Job 42.8 Him will I accept God would hear and regard the prayer of Job for his three friends Eccl. 9.7 Eat thy bread with joy and drink thy Wine with a merry heart for God now accepteth thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well pleased with thee and what thou hast done so Psal 149.4 The Lord taketh pleasure in his People and this also is included here I will accept them that is approve of favour and take delight in them Vatabl. reads it Benigniter eos complectar or benevolentia prosequar I will deal kindly with them and pursue them with favors The French is illec iz seur seray propice I will bee Propitious to them I will remember their sinnes no more I will shew them great kindness Some render the words There will I take pleasure in them When they are come to my holy Mountain to a Church state again being purged from their sins through my Grace I will take pleasure in them as a Husband in a Wife as a Father in his Children There will I require your offerings Formerly the Lord had refused their Offerings and manifested his displeasure against them and their offering as Mal. 1.10 I have no Pleasure in you saith the Lord of Host neither will I accept an Offering at your hands see Amos 5.21 22 Jer. 6. â—0 Isa 66.3 ch 1.11 but now hee would bee so farre from refusing hating and prohibiting of them that he would call for them and accept them Offerings The Hebrew word for Offerings is Terumah which notes any Offering freely given to the Lord and frequently it s put for the Heave-Offering so called because it was lifted up unto the Lord. If wee take it in this sense it s by a Senecdoche put for all their Offerings but we may keep to the words as they are And the first fruits of your Oblations The Hebrew is Veeth reshith mashoshecem the beginning of your elevations Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-fruits of your separations The Vulg. is initium decimarum vestrarum the beginning of your tenths Vatab. The first fruits of your gifts The Jews say they were to bring the first fruits of seven things onely viz. of Wheat Barley Grapes Figgs Pomegranats Olives and Dates but God was to have whatever opened the wombe first of man or Beast Exod. 13.2 which may also come in amongst first fruits Oblations and Sacrifices do differ thus that is properly an Oblation which is offered etiamsi nihil circa oblatum fiat though nothing bee done to it or about it Sacrifices are offered bur aliquid circa sacrificatum fit something is done to it and about it The Sacrifice was to bee killed flayed cut in peeces or the like By first fâ—uits of Oblations wee may understand the principal and chief Oblations for Reshith notes praecipuum prestantissimum the choicest and most excellent as well as primum the first And Calvin interprets it Florem vel quod excellit in donis vestris that which was the flower and excellency in your gifts So Lavat primitias munerum optima pretiosissima vocat the best and most pretious things they had he calls first fruits With all your holy things The Hebrew is In all your Sanctifications Kodesh sometimes noted the Temple or Sanctuary sometimes their Sacrifices sometimes their Festivities and sometimes whatever was Dedicated to Divine worship Here we may take it in the last sense and so the French carry it En toutes vos choses dediees Vatab likewise reads it in omnibus sacris vestris in all your holy things Calvin expounds it in toto cultu meo in all my worship and so the sense runs well with that before I will require your offerings and the first fruits i. e. The principal of your oblations in all your dedications and holy things and in all my worship Some read the words in omnibus rebus quas conserva veritis mihi in all the things you shall prepare set a part and conserve for me If wee read it with all your holy things the sense is that the sacrifices Temple Priests Solemnities and festivals should be restored Vers 41 I will accept you with your sweet savour Of Sweet Savour or Savour of rest as the Hebrew is you heard in the 28. v. of this chapter and in the 19. v. of the 16. Chapter They should bee pleasing and delightful unto God as a sweet savour is unto man They were wont when at Jerusalem to offer incense and sweet things unto God and hee accepted the same and they should do it again after their return and bee accepted Both they and their Sacrifices should bee a sweet odour unto God this and the like expressions in the old Testament the Apostle alludes unto in Phil. 4.18 2 Cor. 2.15 Eph. 5.2 When I bring you out from the People and gather them out of the Countries c. These words wee had before in the 34. v. where they sounded judgement but here mercy And I will be sanctified in you before the Heathen The Hebrew is I will sanctify my self when sanctification refers to God it imports 1 Vindication of his Name being polluted and dishonoured by the Sonnes of men as Ezek. 36.23 I will sanctify my great name which was prophaned among the Heathen which yet have prophaned in the midst of them 2 Making himself known and acknowledged to be holy just and powerful so it s to bee taken Ezek. 28.22 They shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her so Levit. 10.3 by the fury and judgement upon Nadab Abihu God sanctified himself he made himself known to be a holy just and dreadful Majesty 3. Gods doing of
Daughters God would accept of them as a Father doth of his Children take pleasure in them and let out choice mercies unto them When the Disciples were met Jesus came to them bestowed his peace and Spirit upon them John 20.19.21 22. and see what mercies they met with who served him in his Temple Rev. 7.15 16 17 18. Obs 5 Where the person is accepted of God there the Actions and Sacrifices of that person are acceptable also There I will accept them and there will I require their offerings In Sion God would accept the men and in Sion hee would accept their services If Persons or Congregations bee not accepted of God themselves nothing they do or tender is welcome unto him Gen. 4.5 but if the parties bee under Divine favour their presents and duties are grateful Isa 56.6 7. those that joyned themselves to the Lord and took hold of his Covenant Them saith the Lord Will I bring to my holy Mountain and make them joyfull in my house of prayer their burnt offerings and their Sacrifices shall bee accepted upon mine Altar They being in Covenant with God and offering in Sion unto God he was pleased with them and their offerings Mal. 3.1 3 4. when Christ the messenger of the Covenant should come refine them and bee delighted in by them then should the offerings of Judah and Jerusalem bee pleasant unto the Lord. God is desirous of the prayers praises and almes of a good man who is reconciled unto him they are sweet odours unto him so they are callâ—d in the next vers I will accept you with your sweet savour or savour of rest when God hath these his spirit is at rest being in a manner troubled when hee hath them not Hence prayers of the Godly are likened to incense Psalm 141.2 their bounty to the odour of a sweet smell Phil. 4.18 and their praise is preferred before the sacrificing of an Oxe Psal 69.31 Obs 6 God must have the best tendred up to him in our Sacrâ—fices and Serviceâ— hee calâ—â— for and expects the best from his people I require the first fruits of their Oblations the chief principal and best you have in all your holy â—hings If God have lean lanke lame imperfect Sacrifices offered to him it s a dishonour and offends him Mal. 1.8 if ye offer the blinde for sacrifice is it not evil and if ye offer the Lame and sick is it not evil yes it s very evil it s extreamly evil the interrogation it self portends so much and being a double interrogation doubles the evil What offer it to mee man woâ—ld not accept of such offerings go try Offer it now unto thy Governour that is brought unto mee Go tender it to him will hee bee pleased with thee or accept thy person no I know hee will not and if man sorry sinful man like thy self will not accept such things should I the great God do it God is so far from accepting and shewing favour in this kinde that hee poureth out a curse upon him that doth so ver 14. Cursed bee the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing men think if they do something in religion give God a Sacrifice though it be blind lame sickly they shall have a blessing but see how the Lord brands them they are deceivers and whom do they deceive not God but themselves for instead of a blessing they meet with a curse such dealings with God cause him even then when hee uses to bee most propitious to throw forth curses Suitable hereunto is that in Hos 8.13 They Sacrifice flesh for the Sacrifices of mine offerings and eat it but the Lord accepts them not now will hee remember their iniquity and visit their sins if they did bring the best they had yet they had no respect to God but to their own bellies Obs 7 When the Lord brings his People out of a scattered Captive condition into Church order hee expects they should set up all his Ordinances I will require your offerings and the first fruits of your Oblations with all your holy things Circumcision Passeover Sacrifices c. Their being in Babylon was a representation of the Churches condition under Antichrist and as then they being freed from the Babylonish Captivity fell into the waies of worship formerly given out so now Christians being brought out of spiritual Babylon should do the like Neither let any say those gifts are lost which the Churches once had c. Ezra 2.63 those Priests that were put from their places because their Names were not found in the Genealogies the Tirshatha or Governour said They should not eat of the most holy things till there stood up a Priest with the Urim and with Thummim that was never They lost at the Babylonish captivity 1 The Ark with the Mercie Seat and Cherubims 2 The fire from heaven 3 Sheimoh or Divine presence 4 The Urim and Thummim 5 The Spirit of Prophesy These all were wanting in the Second Temple yet they did not forbear to set up and use the Ordinances of God which formerly were appointed Obs 8 The Lord doth those things for his People which makes him honourable amongst them and others I wil bee sanctified in you before the Heathen The mercy and kindnesse he shewed them in bringing them out of Babylon and restoring to them their former injoyments set them on work to praise the Lord and made the Heathens acknowledge that God was faithful to them in keeping his promise Vers 42 And ye shall know that I am the Lord when I shall bring you into the land of Israel into the Countrey for the which I lifted up my hand to give it to your fathers 43 And there shall yee remember your waies and all your doings wherein yee have been defiled and yee shall loath your selves in your own sight for all your evils that yee have committed 44 And yee shall know that I am the Lord when I have wrought with you for my names sake not according to your wicked waies nor according to your corrupt doings O yee house of Israel saith the Lord God In these verses you have the event and sequel of the Lords gracious dealings with this People in bringing them out of their Captivity into their own land again which is 1 Experimental acknowledgement of God and his goodness unto them v. 42.44 2 Conâ—â—deraâ—ion of their former waies v. 43. 3 Humiliation and Repentance for them And ye shall know that I am the Lord. They knew the Lord by the works of creation by the Prophets by the severe judgements he had executed upon them but that knowledge had not affected their hearts and brought them to fear worship and serve the Lord answerably but now upon that great mercy of being delivered out of Babylon which seemed a thing unpossible to them Ezek. 37.11 and being brought into Canaan they should have such knowledge of God as should descend to their
When the Lord gathers up his People out of the world and brings them into near relation to himself into Canaan and Church order hee looks they should review their former waies and bee much affected with them and throughly repent for them There shall ye remember your waies and all your doings wherein c. When brought into Canaan they were not only to eat the milk and honey to behold the glory thereof but they were to remember daies of old their sinnes in Babylon compliances with Babylonians how they had polluted themselves and provoked the Lord and thereupon to mourn kindly for their unkindnesses to him who had shewed such marvellous loving kindnesse unto them When God brings men out of the World now into Sion gives them the Milk and Honey of the Gospel shews them the glory thereof then they look back wonder at their wickedness and loath themselves for it saying who is like unto us in sinne and wickedness and who is like unto our God in grace and goodnesse in pardon and forgivenesse Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in unto the true Canaan the Church of Christ they will remember their iniquities their bitter and bloudy doings against Christ mourn and loath themselves for the same Zach. 12.10 Rev. 1.7 Obs 3 Where repentance springs from sense of Love and kindnesse as it is real and deep so its secret and universal they should being brought into Canaan not onely remember their sinnes but they should loath themselves bee displeased so with themselves that they should smite and abhorre themselves and that in their own sight and for all the evils they had committed when no eye saw them they would spread all their sinnes before them and in the sight and sense of them be vile in their own eyes Vers 44. And they shall know that I am the Lord. These words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge When I have wrought with you for my Names sake Of these words see vers 9.14.22 The Vulgar is Cum benefecero When I shall have done good to you The Hebrew is When I have done to you or With you for my Name sake That is when I have dealt graciously and mercifully with you out of my free grace and for the honour of my name Not according to your wicked waies Of wicked abominations was spoken chap. 8.9 of wicked counsel chap. 11.2 of Wicked way and waies chap. 13.22.18.23 Those are wicked waies which lead from God from truth from just honest and good things In such they had walked long but God would not deal with them according to the wickednesse of their waies Significat aliquid ad imum usque funditus perdere corrumpere depravare quocunque id fiat modo sine medio Nor according to your corrupt doings The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottome throughly and such were they they were not a Little corrupt but totally corrupted in their judgements wills affections words and actions they were like a corrupt spring that sends forth nothing but corrupt waters Ezek. 16.47 Thou wast corrupted more than they in all thy waies Obs 1 The Lord is gratious and merciful unto the Sonnes of men deserving ill at his hands hee deals with them upon the account of his grace not their deserts What did their wicked waies and corrupt doings deserve at his hands but that hee should have poured out his fury and accomplish his anger upon them as it is ch 7.8 but hee wrought with them for his Name sake that is out of his free grace and favour he spared them hee pardoned them hee delivered them out of Babylon and brought them into Canaan When God seeth nothing in the Creature to put him on to shew mercy hee findes enough in his own Name to provoke him thereunto you have it four times in this chapter thrice before and here that hee wrought for his Name sake whatever mercy this people had it was from Divine favour not their desert If it was free Grace brought the Jews out of Babylon into Canaan what is it but freenesse fulnesse and riches of grace to bring men out of the world into the heavenly Canaan Predestination Calling Justification and Glorification are acts of meer grace and favour Eph. 1.5 2 Tim. 1.9 Rom. 3.24 ch 8.30 1 Pet. 5.10 All the Sonnes of men injoy here or expect hereafter is from the bounty favour and mercy of God Psalm 103.8 9 10 11 12. Luke 12.32 to attribute ought to our own wills or indeavours is to derogate from God and darken the glory of his name and free grace Obs 2 God doth therefore deal gratiously with sinners that they may know him experimentally Yee shal know that I am the Lord when I have wrought with you for my Name sake c. God works and so works that hee makes the hearts of men affected with his works and to say Psal 86.8 Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works none so full of Glory so full of grace and mercy none so influential and operative upon the heart It s Gods scope and aim in doing good so freely and fully as hee doth to make himself known to the hearts of his People that so they may bee knit to him provoke them to admire him and live more fully to him Vers 45 Moreover the word of the Lord came unto mee saying 46 Son of Man set thy face towards the South and drop thy word toward the South and Prophesy against the Forrest of the South-field 47 And say to the forrest of the South Hear the word of the Lord Thus saith the Lord God Behold I will kindle a fire in thee and it shal devour every green tree in thee and every dry tree the flaming flame shal not be quenched and all faces from the South to the North shal bee burnt therein 48 And all flesh shal see that I the Lord have kindled it it shal not be quenched These verses are the fifth general part of the chapter viz. a parabolical Declaration of the destruction of Judea and Jerusalem Some refer these words to the next Chapter and make the beginning of that at the 45. v. of this The 45. v. sets before us the Divine Authority of this Prophesy against the Jews that were yet in Canaan the Prophet received it from the Lord it came from God to him before it went out from him to men In this 45. v. wee have 1 The Compellation Son of man of which heretofore 2 A Command to declare and utter the word hee had received set thy face c. Set thy Face Of this Expression in Chapter 4. 3 7. ch 6.2 ch 13.17 Hac phrasi ostendit strenue precidandum ess◠ita ut nullis minis frangatur nec so
mine indignation upon thee I will blow against thee in the fire of my wrath and deliver thee into the hand of brutish men and skilful to destroy 32 Thou shalt bee for fuel to the fire thy bloud shall bee in the midst of the Land thou shalt bee no more remembred for I the Lord have spoken it Some interpret these words of the Babylonians as if God would deal with them after hee had done with the Jews and Ammonites which hee did according to the Prophesies in Isa ch 13. and Jerem. 25. the 50. and 51. but this Prophesy is against the Ammonites whose land the Babylonish King laid waste some five years after the final destruction of Jerusalem as Sanctius saith citing the tenth book of Josephus Antiquities for it Shall I cause it to return into his sheath You Ammonites think that when the sword hath done execution upon the Jews it will bee sheathed quiet and proceed no further but shall I cause it to return into his sheath no I will not give it any such commission or if I do it shall bee for a short time it shall come to you and slay you as it hath done them Repone gladium in vaginam suam Jun. Reduc gladium tuum in vaginam suam Pis The Hebrew Hoshab is infinitive put for an Imperative and so is rendred by some Expositors Put the sword or thy sword into the sheath Thou thinkest to draw the sword to defend thy self against the Chaldaeans when I send them upon thee but it shall bee in vain thou shalt not bee able to stand against them I will make thy strength and weapons uselesse I will judge thee in the place where thou wast created That is I will punish the Ammonites in their own land where they were borne where my hand created or framed them They shall not bee carried to Babylon and be preserved there but they shall bee destroyed in their own Country at their own door yet some were Captives Jer. 49. of this expression I will judge thee was spoken Ezek. 16.38 In the land of thy Nativity The Hebrew is Mecurothajick In the land of thy mansions or peregrination In terra negotiationum tuarum saith Piscator In the land of thy traffick where thou hast pleasure and profit 31 I will pour out mine indignation upon thee c. Here you have the resemblances to which Gods judgement is likened 1 It s compared to a Flood or torrent to a great rain or water that runnes swiftly and bears down all of which before ch 7.8 ch 14.19 ch 20.8.13.21 2 To a winde or storm I will blow against thee Aphiash perflabo or perflare faciam I will make such a winde such a storm as shall throw down all the greatnesse and glory of the Ammonites 3 To a fire which where it kindles and fastens consumes all to ashes of this before ch 15 7. I will deliver thee into the hands of brutish men The word for Brutish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Baar to burn and therefore in the margent its burning God would deliver them into the hands of the Chaldaeans who were burning that is Cholerick hasty furious men Habbak 1.6 a bitter and hasty nation The word also signifies to bee brutish foolish Psal 73.22 Vaani baar velo edah I was foolish brutish and knew not so that baar is adam shem lo daath a man without knowledge a Barbaraian and so the Saptuagint speak Rabbi David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the hands of barbarous men Skilful to destroy Charashe maschith is the Original Artists of Corruption men exercised in caedibus faciendis in killing men they were very expert they had been sundry times before at Jerusalem slain many Jews and knew how to destroy Ammonites 32 Thou shalt be for fuel to the fire Thou shalt be meat to the fire that shall eat up thee and thy habitations as fire is fed by wood coal straw turfe and such combustibles so should the fire of Gods wrath bee fed with their vineyards habitations towns Cities persons Thy bloud shall be in the midst of the Land Thou shalt be slain openly lye in thy bloud unpittied unburied Thou shalt bee no more remembred This judgement shall deprive thee of life and also of thy name thou shalt have no monument to make mention of thee but thy memory shall altogether perish thou shalt bee so handled ut ne vestigium tui relinquatur Obs 1 The Lord oft doth cross the thoughts and blast the hopes of wicked men the sword came to the Ammonites when they thought it should not come they hoped by their swords to beat back the Babylonians and God bade them put up their swords into the sheaths they should do them no good the Babylonians should prevail Zedekiah and the Jews thought Nebuchadnezzar would not draw his sword against them if hee did they hoped the Egyptian sword would prove stronger than the Babylonian but they were deceived in both see Ezek. 17.12 17. when Princes and States trust in their strong men and look for help deliverance by them the Lord disappoints them and makes the pompe of the strong to cease Obs 2 The Lord punishes sinners in the midst of their conveniences pleasures and profits I will judge thee in the place where thou wast created in the land of thy nativity There they had most conveniences delights contents and thither God brings the sword there he cuts them off There they sinned there they were impious consulting with false Prophets Diviners there they were barbarous inhumane mocking at the Calamities of the Jews when God visited them and there God punished them Thus hath God dealt with them in Ireland in the land of their Nativity in the places of their delights and conveniencies where they sinned there they suffered Obs 3 Suddainly and easily can the Lord destroy sinful Nations I will poure out mine indignation upon thee I will blow against thee in the fire of my wrath and deliver thee c. Floods windes stormes fires come suddainly and blowing is an easy thing if God do but blow upon a Nation in his wrath it s undone Isa 40.7 The grass withereth the flower fadeth because the spirit of the Lord bloweth upon it If the Lord blow with a spirit of indignation upon a land or People they wither away quickly and come to nothing vers 24. Speaking before of Princes Judges and their stock which seem to bee rooted like mighty Oakes and tall Cedars it s said Hee shall blow upon them and they shall wither and the whirlewind shall take them away as stubble Let God blow upon Princes and their glory fades their roots dry up if God let out the fire of his wrath who what is not meat fuel for that fire Princes People Cities Nations are Obs 4 Wicked Nations and Persons God takes away the name and memory of them Thou shalt be no more remembred in way of mercy or for honour but if at all in way of
is there not much fraud griping and catching advantages in most shops places and persons when will the time come that this City may bee called a City of righteousnesse the faithful City If you do finde your hearts carried out greedily after gain and desire to be rich consider these places of Scripture Prov. 28.20 Hee that maketh haste to be rich shall not bee innocent Lo jinnakeh non erâ—t impunis hee shall not go without punishment God will plague him one way or other send some secret curse into his heart or estate if not some outward visible judgement Prov. 20.21 An inheritance may bee gotten hastily at the beginning but the end thereof shall not bee blessed Men may think God blesses them loves them they thrive they get great estates but marke the end the end of an estate so gotten shall not be blessed how many get great estates in this City and their children spend it shamefully when they are gone Jerem. 17 11. He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall bee a fool hee promises long life to himself but hee shall soon bee pluckt away and bee declared to bee a fool Luke 12.19.20 Soul thou hast much goods laid up for many years eat drink and bee merry hee thought hee should live long but what followed Thou fool this night thy soul shall bee required of thee then whose shall those things bee thou hast provâ—ded it may bee you think your children shall have what you get bâ—t its more than you know if you will beleeve David Psal 39.6 suppose your heir do can you tell what hee will prove its more than Solomon could tell Eccl. 2.19 who knoweth whether hee shall be a wise man or a fool 1 Tim. 6.9 read study minde those verses well they have much in them Obs 3 Who are a prey and spoil to the rich and great its the poor needy and strangers the people of the land vexed and oppressed them Those had States purses and power they dealt wrongfully with others The Scripture sets out this evil by various expressions Men are said to have An Evil eye against the poor Deut. 15.9 To set their eyes against the poor Psa 10.8 To Lye in wait to catch the poor Psa 10.9 To devise devises to destroy the poor with lying words when he speakes right Isa 32.7 To shame the counsel of the poor Psa 14.6 To despise the poor James 2.6 To mock the poor Prov. 17.5 To hate the poor Prov. 14.20 To Rule and Lord it over the poor Prov. 22.7 To bend their bow to cast down the poor Psal 37.14 To grind the faces of the poor Isa 3.15 To turn aside the poor in the gate Amos 5.12 To take away the right from the poor and needy Isa 10.2 To tread upon the poor Amos 5.11 To sell the poor for shoes Amos 2.6 To rob the poor because he is poor Prov. 22.22 To take away his house violently Job 20.19 To devour the poor secretly Hab. 3.14 To oppresse the poor crush the needy Amos 4.1 To swallow up the needy Amos 8.4 To turn aside the stranger from his right Mal. 3.5 To oppresse him as here To slay him Psal 94.6 The Lord takes special notice of the Poor and mens carriages towards them take heed then that the spoil of the poor bee not found in your houses as it s said Isa 3.14 and that their bloud be not found on your skirts Jer. 2.34 for the Lord will arise for the oppression of the poor and sighing of the needy Psa 12.5 hee will maintain their right Psal 140.12 Let your hearts and eies bee towards them let your hands bee stretched out to do them good for blessed is hee that considereth the poor Psal 41.1 and who so hath mercy on them is happy Prov. 14.21 be not of that generation Prov. 30.14 Vers 30 And I sought for a man amongst them that should make up the hedge and stand in the gap before me for the Land that I should not destroy it but I found none The Lord having made a large catalogue of Jerusalems sinnes and shewn an universal corruption of all sorts of men what could bee expected but that hee should proceed to the destruction of them But that hee might more fully justify his proceedings towards these that were already in captivity and likewise towards them that were yet remaining hee tells them what hee did hee sought for some one or other to have appeared interceded and prevented judgements Hee looked some course should have-been taken the land being so guilty to have kept off destroying judgements and seeing there was none minded the publike good doing ought that might occasion God to spare them the fault was in themselves and not in him that they were wholly ruined And I sought for a man amongst them The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to seek magno studio conatu ambulatione pedibus non verbis as Kirker observes An earnest diligent seeking a running up and down to finde out a thing So here the Lord made a diligent search hee went up and down from Prophet to Priest from Priest to Prince from Prince to People to see if hee could find out any man It s spoken of the Lord after the manner of men and is suitable to that expression 2 Chro. 16.9 the eyes of the Lord run to and fro throughout the whole earth that is Divine Providence exactly observes all things in the world especially what men do and here God looked earnestly upon all sorts of men to see if any stirred to interpose and stand in the gap The French is J'aj demandi d' ' entre eux quilque homine I demanded some one among them I called for a man to come forth and see if he could prevent those judgements were coming upon them That should make up the hedge The Hebrew is Goder gader hedging an hedge Vulg. Qui interponeret sepem The words are metaphorical and the metaphor is taken from vineyards gardens and places inclosed which use to have fences and hedges about them to preserve them from every thing might harm them both men and beasts The Jews were Gods vineyard Isa 5.1 and he had fenced and hedged them vers 2.5 they were Gods garden and hee had inclosed them Cant. 4.12 The fence hedge or wall about this people was 1 Gods protection of them hee had a special care of them being his Church and people above all others as the City Jerusalem had a wall about it Nehem. 1.3 so God was a wall to the Citizens thereof Zach. 2.5 a wall of fire round about them Isa 27.3 least any should hurt his vineyard he kept it night and day hee watched over it continually and preserved it 2 Those things and means God had given them to bee an hedge or wall unto them as 1 Sound doctrin which was as an hedge to keep out all errors corrupt and
specially to women Hereunto it s conceived our Prophet alludes but because its doubtful whether any such thing was really done to Aholibah Diverse interpret Nose of the King and Ears of the Judges or chief Priests but wee need not allegorize the meaning is that God would bring Jerusalem to suffer open and extream shame 26 They shall also strip thee of thy cloathing This Metaphorical woman was well clad shee exceeded in her apparrel both for the matter quantity and quality as appeared chap. 16. shee took up the fashions of the Babylonians and Egyptians whom shee doted upon and had confederated with but what ever she had when the Souldiers came they stript her of all The Hebrew for strip is Hiphshiluc exuere te facient they shall make thee to put off they shall handle thee so roughly that thou shalt bee forced with thine own hands to put off thy garments and give them to them those garments thou hast taken much pride and pleasure in Of these words and fair jewels was spoken cha 16.39 27 Thus will I make thy lewdnesse to cease from thee c. By my Judgements upon thee I le make thee give over thine idolatry thou shalt minde neither Egyptians nor gods their Idols thou shalt neither adore nor desire help from them thou shalt bee made to minde other things as food raiment habitations 28 I will deliver thee into the hand of them whom thou hatest In the 16. chap. 27. God delivered her into the hands of them that hated her chap. 21.31 hee saith hee would deliver her into the hands of brutish men and skilful to destroy and here into the hands of those shee hated there was hatred on both sides shee hated her lovers and her lovers hated her and into their hands would the Lord put her shee should find it was the Lords doings 29 They shall deal with thee hatefully They shall speak evill of thee do evil unto thee they shall shew thee no mercy they shall spare neither thee nor thy estate nor thy name but shall take away all thou hast gotten by thy labour and make known to the world what a filthy strumpet thou hast been 30 Because thou hast gone a whoring after the Heathen c. Thou hast left mee thy Husband and guide and gone out to the Heathenish gods and Idols for help thou hast bestowed thy self and love upon them and art defiled by taking them into the bed of love vide ch 6.9 where you have the same or like words 31 Thou hast walked in the way of thy sister Aholah doted upon the Assyrians made leagues with them defiled her self with their idols manifested her idolatrous disposition shee had in Egypt to bee still living and thus did Aholibah vers 12 16 17 19. I will give her cup into thine hand 32 Thou shalt drink of thy sisters cup. Thou shalt bee punished with the same punishments Aholah was shee was taken by the Assyrians shamefully intreated and her children carried into captivity and so shalt thou bee dealt with The same cup shee drank of thou shalt also drink of This Metaphor is very frequent in scripture Isa 51.17.22 Jer. 25.15 17 28. Psalm 75.8 Lament 4.21 Some think this Metaphor to bee borrowed a re medica from Physitians giving potions in Cups to their patients which are troublesome to behold and grievous to taste so Gods judgements are cups of that nature Others think it taken from that practice of giving cups of wine or strong drink to those that were to suffer Amos 2.8 which hebetating their senses should take away the sharpenesse of their pain Others fetch it from the practice at feasts where the Master of the feast singulis convivis suum calicem temperabat pro cujusque aetate did temper and proportion a Cup for each guest according to his capacity and those they purposed to make drunk they would fill the larger Cups Let the Metaphor of Cup bee borrowed from which you will it notes out here Gods ordering and measuring out of judgements for Aholibah and hers Deep and large It shall not bee a Cup to drink off at one draught or in one day but it shall bee a Cup deep large containing much grievous great and long afflictions a Cup thou shalt bee seventy years a drinking Thou shalt bee laughed to scorn and had in Derision When Whores are punished for their whoredomes they become matter of scorn and derision to all The like words wee had before chap. 22.4 5. 33 Thou shalt be filled with drunkennesse and sorrow Thy afflictions thy punishments shall bee such as shall make thee stagger like one that is drunk thy pains and sorrows shall bee great it shall not bee a cup of consolation but of astonishment to thy self and all about thee yea a cup of desolation and as the Septuagint hath it of perdition 34 Thou shalt even drink it and suck it out Thou mayest think this Cup shall pass away from thee or if not that thou shalt drink onely a little of it but thou deceivest thy self it shall not pass from thee thou shalt drink it and drink it off all thou shalt suck it out even the lees and dregs of it how bitter soever they be Thou shalt break the sheards thereof Not onely drink up what is in the Cup but as drunkards oft break the vessel and lick the fragments not suffering the least drop to bee lost So would God make Aholibah to drink every drop of his fury which he had put in this Cup. The greatnesse of their punishment is set out hereby And pluck off thine own breasts In time of great afflictions many do strange things rend their garments bite their flesh tear their hair and Aholibah should pluck off her breasts Before shee had let Egyptians and Assyrians bruise the breasts of her virginity and draw her to idolatry and now shee should scratch and rend them shee should expresse signes of great grief and great misery upon her 35 Because thou hast forgotten mee and cast me behind thy back Here is the ground of her wickednesse and Gods judgements comming upon her she forgate God which words wee had chapter 22.12 And cast me behind thy back The Hebrew is Behind thy body the sense is this thou hast turned from mee to thy lovers to the Assyrians and Egyptians so that thy face and heart are towards them and thy back is towards mee A like expression wee had chap. 8.16 where it s said Their backs were towards the Temple of the Lord and their faces towards the East Or thus thou hast dealt by mee as men do by things they throw behinde them they slâ—ight them and mind them no more Neh. 9.26 they cast thy law behind their backs and slew thy Prophets that is they sleighted the Law minded it not it was out of their sight as a thing behind them as if there were no such thing When Jeroboam sleighted the Counsel of the Prophet 1 King 11.38 and set up other gods
Here its clear that by this Metaphorical Pot is meant the City hee calls the City the Pot which was not without its scum Chelatta from Chalah Aegrotavit for the scum is Aegritudo ollae Avenarius the sicknesse of the Pot. Rabbi Solom calls it excrementum the excrement and filth of the Pot. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poyson of it the Vulgar is rubigo the rust of it Frosterus hath it sordes those filthinesses which through great boiling do adhere to the Pot from what is boiled therein By scum is meant the sinne and wickednesse of the City which is likened thereunto in respect 1 Of its Loathsomenesse scum and filth are loathsome things and do nauseam creare The sinnes of this City were loathsome it was full of abominations bloud idolatry uncleannesse c. such evils as made it to be abhorred Ezek. 16.25 as made the Philistims ashamed vers 27. such sinnes as were loathsome afterwards to themselves Chapter 20.43 2 Of its visiblenesse the scum and silth is upper most next to view such were Jerusalems sinnes they were open shee had an eminent and high place in every street Ezek. 16.24 shee opened her feet to every one that passed by v. 25. shee and her Princes shed bloud openly ch 22.36 nothing but sin and wickednesse appeared in her 3 Of its adherency to the Pot. So Jerusalems sinnes did cleave close to her the more shee was boiled in the judgements of God the more faster shee held her sinnes her scum and filth stuck to every side of her Jerem. 8.5 They hold fast deceit their sinnes cleaved to them as flesh to the bones as rust to a pot though they were oft in the fire or over it yet their filthinesse departed not from them their scum their dross boiled in and cleaved fast to them Jeremy 6.29 Bring it out peice by peice Hee persists in the allegory of the Pot and orders how they should bee dealt with who were in the City they should bee brought out severally not all at once but as peices are taken out of the Pot one after another till there bee no more so it should bee done with this City one peice of it should bee brought out and consumed with Famine another peice of it with the Plague vers 3. with the Sword vers 4. should bee carried away into Captivity so that it should bee emptied of all so the words are rendred in Vatablus Per frusta ejus evacua cum part by part empty it This City was emptied somewhat under Jehoiâ—chim when hee was carried to Babylon 2 Chron. 36.6 7. it was emptied more when Jehoiachin was taken and many with him also carried thither 2 King 24.15 but it was wholly emptied when Zedekiah was taken and carried away 2 King 25. Let no Lot fall upon it Let it not have that favour or mercy Among Souldiers in their military discipline when they take many enemies worthy all to dye they single out some by Lots to suffer and spare the rest but Jerusalem should not have any spared they should all young and old taste of one judgement or other wee may refer this lotting to the City it self let it not come to that as to cast a Lot whether the City shall bee saved or destroyed Such a famous great ancient City might fall into Consultation whether it should bee ruined or no. Carthage was long in debate in the Senate of Rome saith Lavater whether it should bee utterly destroyed But the Lord prevents such a consultation and saith Let no Lot fall upon it I have decreed it to be ruined and it shall be ruined utterly ruined 7 Her bloud is in the midst of her shee set it upon the top of a rock c. The meaning of this verse is shee shed bloud openly did bloudy and notorious things publikely as if shee had done them upon the top of a rock if bloud bee shed there its dry hard drinks not in the bloud at all but it lies to bee seen of all that come upon the Rock Whereas if bloud bee shed upon the earth that drinks it in quickly or it may bee covered with dust that others may not discern it Jerusalem did not sin closely and hide her wickednesse from the world but so openly that all Nations took notice of it 8 That it might cause fury to come up to take vengeance They did not sinne to that end that God might take vengeance on them but the nature of their sinne was such as it provoked God to fury and to hasten vengeance their sins were open great and crying for vengeance their sinnes ascended and Gods fury descended The Hebrew for to take vengeance is Linkom nakom ad ulciscendum ultionem I have set her blood upon the top of a rock As shee did so did the Lord shee shed blood openly and was not ashamed of it and I have shed her bloud openly and am not ashamed of it Shee did not cover her sinne but exposed it to the view of all and God by his punishments set it on the top of a rock and made it known to the whole world Obs 1 That Cities have their filth and scum in them Jerusalem here is likened to a Pot with the scum in it The poor are not the scum of the City but the sinne and wickednesse of poor and rich that is that scum Jerusalem was full of it Ezek. 8.16 and 22. tells you what scum and abundance of it was in Jerusalem There was much scum in Sodome much in Samaria much among the Nations but most in Jerusalem To great Cities there is a confluence of all sorts of people who bring scum and filth with them and adde to what they finde there what scummy doctrin did the false Prophets teach in Jerusalem Jer. 23. what scummy counsel did Jaazaniah and Pelatiah give in that City Ezek. 11.1 2. what dunghill Gods did Jerusalem entertain Jer. 2.28 according to the Number of thy Cities are thy gods O Judah There was no sinne against God or Man but it was in Jerusalem And other Cities are not without their scum no not this City Obs 2 Heavy judgements upon sinful places do not work out the wickednesse is in them Jerusalem was besiedged suffered hard things and her scum went not out of her it boiled in she was the worse for all those fiery judgements God brought upon her Jer. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder than a rock they have refused to return God did strike them with Egyptian and Babylonish rods but there were no tears no relentings no returnings but grew harder and harder even to a rockish hardiness Ahaz the head of this City in the time of his distresse sinned the more against the Lord 2 Chron. 28.22 When Samaria was besiedged by the Syrians 2 Kin. 6. did the scum of it boil out no Jehoram at
Judea oft yea corrected them oft but neither word nor rod did better them Obs 4 People may so slip the time of repenting and turning to God as that it may bee too late for them to go about the same They may sinne away the time of mercy because Jerusalem having means took not the opportunity of purging her self shee should never bee purged her filthinesse should abide with her As Judea was the land not cleansed Ezek. 22.24 So was Jerusalem the City not purged shee passed the time of her purging shee lost the season for mercy The Scripture is clear for it Psalm 81.11 12. My People would not hearken unto my voice and Israel would none of mee so I gave them up to their own hearts lusts and they walked in their own counsels God invited them by means and mercies which they entertained not so as to profit by them they stood it out with God who cast them off and now it was too late for them to come O that they had hearkened not O that they would hearken The Foolish Virgins staid so long before they got Oyle that the door of the Bridegroom was shut and no entrance for them Matth. 25. they came too late Matth. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not I used all means but Jerusalem took not her time to do her self good therefore her house was left desolate her Temple her City should bee emptied of all means and mercies and her Children be left in a desolate condition God would have purged the old world but it slipt the time of its purging Gen. 6.3 My Spirit shall not alwaies strive with man they have been warned counselled reproved convinced by my Spirit in the Patriarchs and in their bosomes that hath been labouring to bring them to repentance but they grieve resist and vex my Spirit therefore it shall cease to strive any more with them to do them any good Let us not presume upon hereafters that wee will purge repent and turn to God hereafter thy hereafter may bee too late Seek the Lord while hee may bee found call ye upon him while he is near Isa 55.6 There is a time when hee will not be found a distance at which hee will not hear Prov. 1.28 Then shall they call upon mee but I will not answer they shall seek me early but they shall not find mee They sleighted and improved not the means which God afforded them thereupon judgements came on them whereupon they betake themselves to a more serious use of the means but it was too late God had no ear to hear them neither would make any appearance for them Time present is the acceptable time 2 Cor. 6.2 Let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Obs 5 Those have had means and not profited thereby God will deal most severely with there is no mercy but altogether judgement for them Jerusalem had means but was not purged and shee should not bee purged but Gods fury should rest upon her Thou shalt not bee purged from thy filthinesse any more till I have caused my fury to rest upon thee that is thou shalt never be purged in mercy but destroyed in my fury and so it was quickly after by the Chaldaean Army Capernaum was exalted to Heaven in means but what said Christ Matth. 11. shee should bee brought down to hell that is suffer extream punishment and why shee improved not the means for if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Had Sodome had the Preaching and miracles thou hast had it would have made such improvement of them as to have kept off the fire and brimstone fell upon it therefore the punishment of the Sodomites should be lesse than of the Capernaites at the day of Judgement Luk. 13.7 God is severe against those have the means to purge them and do it not that have the Gospel and imprâ—ve it not The Fig-Tree in the vineyard had stood there three years and was not better at last then at first the influences of Heaven and fatnesse of the earth had done it no good and behold the severity of the owner Cut it down why cumbers it the ground Hee saith not dig it up set it elsewhere but cut it down it s a burden to mee to the earth and reproach to all the Trees in the Garden what made the Lord deal more severely with the Jews than other Nations It was because they had the means to do them that good which others had not Amos 3.2 You onely have I known of all the families of the earth I have so known you as to own you for my people as to give you my Prophets my Law mine Ordinances my Covenants c. therefore I will punish you for all your iniquities you shall be made as exemplary by my judgements as ever you were by my mercies 14 I the Lord have spoken it This verse seals up the Certainty of all threatned and cuts off all evasions which Jerusalem might make whatsoever as 1 She might say Ezekiel hath hard thoughts of me he speaks these things out of his own head and spirit they are his devices and I weigh them not This is answered in these words I the Lord I Jehovah who am of my self and give being life to all my threats have spoken What is said it is no vain vision lying Prophesy like to what the false Prophets have given out what Ezekiel hath said hee had from mee I commissioned him to speak and it s not hee but I that have spoken it It shall come to passe 2 Be it so that thou hast spoken it yet the time may be long ere these threats against mee may take place such thoughts were in the breast of Jerusalem chap. 12.27 this is answered here It comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit saith Montanus it s not a far off for many daies but it s at hand Others have it Eventurum est It s ready to come Nebuchadnezzar is upon his march hastening to thy gates and will suddainly sit down before them I will do it 3 What if Nebuchadnezzar bee comming hee and all with him are but men they may fail of their purposes sink in their undertakings and never bee able to perform what they enterprize This shift is here taken off I will do it I am not man but Jehovah I fail not in my purposes I sink not in my undertaking I am able to perform what ever I enterprise the whole work is mine I have called forth Nebuchadnezzar and his Army I will bring them to thy gates and inable them to do all my pleasure feci I have done it so is the Original it s as certain as done I will not go back 4 Grant it that the