preserved they being under heavy pressures from God and man yet they are brought to know God to loath themselves and their former wayes these were times wherein they had no sacrificing little or no helpe for their soules but lay in darknesse and notwithstanding all this God shewed mercy neither their sinnes nor the sinnes of the place both which were great nor the time of wrath they were under for so it s cal'd Isa 54.8 could obstruct the free grace of God but some he spares some he touches with the lively sense of their sins and puts into a state of grace in the midst of enemies of sins of judgements God could shew mercy in Babylon as well as Zyon let the holy Land holy City holy Temple holy Altar holy Sacrifices and all the holy things be layd waste and persons be brought to the greatest improbabilities of finding mercy be as great sinners as any living as these were and in Babylon yet God is free can will doth shew mercy even to such in such a place and at such a time when his wrath is powring out Manasseh was a great sinner a Murtherer an Idolater a Sorcerer carryed into Babylon and in the eye of all in a hopelesse condition yet there God visits him his spirit breaths and blows upon him 2 Chron. 33.11 12 13. he humbles his soule greatly prayes effectually is returned to Jerusalem and knowes the God of his Fathers Nothing could keep off God from shewing mercy God tooke Abraham the Father of the Faithfull from Vr of Chaldaea he found favour among Idolaters and God shewed mercy to his Posterity Gen. 6. Acts 2. even in that Land When all flesh had corrupted its wayes yet mercy was showne to Noah Yea those put Christ to death had their hearts pricked To the Gentiles that had lived in abominable Idolatries God granted repentance unto life Acts 11.18 There is nothing in man in any place or time that can impede God from shewing mercy that is an act of his will nothing in us moves him to it nothing in us hinders him from it I will have mercy on whom I will have mercy and I will have compâ—ssion on whom I will have compassion Rom 9.15 Obser 3 3. That often God shews the choisest mercy when he hath cause to execute the sharpest judgement they shall remember me because I am broken with their whorish hearts had they broken Gods heart he had cause to have broken their bones and destroyed them utterly but the Lord would deale graciously with them and in stead of destruction cause them to remember him to loath themselves and to come in to feare and serve him They would not feare remember and honour God in Zyon where they had the Prophets the Ordinances of God and mercies of all sorts but provoked God to plague them and when they were ripe for destruction and nothing to be expected but severity even then doth God deale graciously with them Isa 57.17 18. saith God For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart He adds sin to sin in a presumptuous manner and what could be looked for now but destruction Doth the great and glorious God smite and doth man sin more Yes he doth and God sees it and what then I have seene his wayes and will heale him Not wound him more not destroy him but I will heale him I will lead him also and restore comforts to him and to his mourners Isaiah 43.24 25. Thou hast made me to serve with thy sinnes thou hast wearyed me with thine iniquities And what then I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Gods thoughts are not as mans that which is argument of death in mans apprehension is argument of mercy and life in Gods Psal 25.11 David knew it therefore presseth God with an argument might have undone him in the judgement of reason O Lord pardon mine iniquity for it is great God might have said therefore will I not pardon thee because thy sinne is great I have suffered much by thee by thy murther and adultery and thinkest thou that I will pardon such great sins Is this an argument to come to mee withall I have as great wrath as thou hast sins thou art a man of death for what thou hast done thou shouldest dye by the Law for thy murther and dye for thy adultery and thou hast given the sentence thy selfe The man that hath done this shall surely dye and bound it thou hast with an Oath as the Lord liveth 2 Sam. 12.5 and therefore dye thou must thou shalt Such language as this might David have looked for but he heares of pardon and that from the mouth of a Prophet and when he mov'd God with the argument of the greatnesse of his sinnes he did it in the judgement of faith knowing it would be much for the honour of God to pardon great sinnes that he was as ready to shew mercy as his sinnes had made him ripe for judgement Hosea 2.13 14. Israel followed Baalim and forgate God had hee not now cause to destroy her It was Gods way to destroy such Psal 73.27 Yet it follows Therefore behold I will allure her and bring her into the Wildernesse and speake comfortably unto her Because shee had foâ—got God God would remember her because shee had been drawne away by Idols God would allure her from Idols because shee had vexed God he would comfort her Here God lets out choise mercy when he had cause to execute severe wrath When Peter had denyed Christ thrice and forswore him and the knowledge of him was there not cause that Christ should have renounced him smitten him with some great Judgement Matth. 26.72 74. and made him an example for Selfe-confiders and Christ-denyers to the end of the World Surely Christ had cause enough and the opportunity for it was faire before him but Christ turned and look't upon Peter and in stead of ruining him rayses him Obser 4 4. False worship doth most afflict God I am broken with their whorish heart Their Idolatries Superstitions and corruptions did not simply displease or grieve God but oppressed afflicted broke the heart of God great injuries enter deep worke strongly eate up the spirits of any they are done unto and what greater wrong can be done to God then to set at naught his counsels to forsake his Worship to withdraw from his Government and to proclaime to the World that there are better ways then his and better Gods then himselfe Those are Idolatrous and worship God a false way they doe so by God therefore Jer. 3.5 it s sayd of them that they did speak and doe evill as they could men cannot doe more to breake God then to worship Idols wrong gods or the true God a wrong way Such sins breake Gods Covenant Deut. 31.16 This
bloody and bitter it were well there were no Sons of Esau in our days men bloody and bitter seeking the ruine of plaine hearted Jacobs If others by their rough speeches and dealings doe shew the hardnesse of their hearts let us by the softnesse of our tongues and bounty of our hands shew the tendernesse of our heartâ— Ephes 4.32 Be kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you 8. It enterteines and reteines the motions and truths of Gods spirit a tender heart will not suffer the spirit to knock long at the doore Bereans received tke word with all readinesse of minde Acts 17.11 and then goe away grieved but it opens quickly and receives the message When the spirit came to Peter Acts 10.19 20. and bade him goe to Cornelius and Preach Christ unto him he went immediately When the Gospell was Preached to the Thessalonians in demonstration of the spirit it s sayd They received it with joy of the holy Ghost That joy of the holy Ghost may as well referre to the holy Ghost it selfe who rejoyced at their speedy receiving the word and spirit in it as to the Thessalonians who had joy wrought in them by receiving of the word 2 Cor. 3.3 the Corinthians had fleshy hearts and they are cald the Epistle of Christ and why because the spirit had writ the Gospell in them with ease Moses had much adoe to write the Law in the Tables of stone but the spirit did it easily in the fleshy Tables of their hearts those truths are written in the heart are held so fast that men will rather loose their lives then loose them Obser 1. A Tender heart is a choice and great mercy where this is the understanding is apprehensive of Divine things the Lord Christ who was without sin and so nothing but tendernesse was quick of understanding Isa 11.3 and the more free from sin our hearts are the quicker our understandings will be Mat. 13.15 Where there is a grosse and hard heart there is an un-understanding heart an unperceiving heart Mark 8.17 On the contrary where a tender heart is there is the clearest understandâ—ng The will is plyable to the truth of the Gospel Rom. 6 1â— Yee have obeyed from the heart that forme of Doctrine which was delivered you and into which yee were delivered The conscience is awake and will not indure the guilt of any sin to lye upon it Peter had sin'd but he goes out and weepes bitterly The affections are lively and stir much towards God David had a tender heart and how strongly did his affections stir after God Psal 42.1.2 As the heart panteth after the water brooks so panteth my soule after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God Psa 63.8 My soule followeth hard after thee and the zeale of thy house c. It s that the Lord intends to write his whol will in Jer. 31.33 I will put my Law in their inward parts and write it in their hearts first he will make them soft and then write in the Law and Gospell It receives discipline correction Jer. 5 3. Thou hast stricken them but they have refused to receive correction they have made their faces harder c. An hard heart doth not receive correction but a tender one doth 2. It is the gift of God he gives this tender heart unto us we can harden our hearts through sining but we cannot soften them being once hardned by any meanes we use Tendernesse of heart is a speciall grace so iâ— onenesse of heart newnesse of spirit and all these are from God who is stiled The God of all grace 1 Pet. 5.10 There is not any grace but what is from God he is the author of it In this case of an heart of flesh he puts his hand into the heart and pulls out the stone and puts in tendernesse He that can turne stones into children Mat. 3.9 is he that turnes stony hearts into flesh and this he doth freely there is no motive of his will Phil. 2.13 His working is of his good pleasure James 1.18 Of his owne will begat he us Not the pleasure of man or his will appeares in this worke God consults not with man about it but doth the work himself I will take away the stone c. It is exclusive and shuts out all Isa 44.3 I will poure floods upon dry ground hence those sweet promises Isa 41.18 I will open Rivers in high places and Fountaines in the mid'dst of the Valeys I will make the Wildâ—rnesse a poole of water and the dry Land springs of water I will plant in the windernesse the Cedar the shittah trees the mertle and the oyle tree I will set in the desart the firre tree the pine and the boxe tree together that they may see know consider understand together that the hand of the Lord hath done this and the holy one of Israel hath created it God softens the heart by dropping his word upon it Deut. 32.2 My doctrine shall drop at the raine c. By the blood of Christ by revealing his free grace c. VERS 20. That they may walke in my statutes and keepe mine Ordinances and doe them and they shall be my people and I will be their God c. HEre is the end of Gods grace and goodnesse towards them with an asserting of such to be his and his promise to be their God Obser God multiplies mercies when he is in a way of mercy when he is giving out promises he gives not one or two but many Jer. 31.33.34 There is an heape of promises so in Ezek. 36.25.26.27.28.29 There be eight or nine promises together Hos 14.4.5.6.7 Promise after promise is given out Isa 60. Is full of sweet promises one after another This is a sweet Subject to meditate upon but I come to open the words That they may walke Walking here is metaphoricall taken from the motion of the body moving by steps from place to place and is applyed to the conversation and life of man in a spirituall sense and imports progresse in the way of God Psal 119.1 In my statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Chukkim notes rites pertaining to the Ceremoniall Law cald also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not onely â—o but Chukkim includes the whole Ceremoniall Law the Seaventie doe sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandement which Mitzuoth properly signifies containing the Morrall Law or Tenne Commandements and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Deut. 4.40 They render Mitzuoth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chukkim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.15 Paul calls Chukkim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of Commandements in Ordinances Mine Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishphatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements these some refer to the outwaâ—d policie of Israel their civill estate but statutes and
or preaching the people will rebell and if he would not yeeld to the abridging of preachers why should any desire the abolishing of them and so make way for the people to be idle naked scattred rebellious yea for their perishing It was one of the saddest times that ever Israel had when Israel was without a teaching Priest 2 Chron. 15.3 then they had no peace within nor without but great vexations were upon all the inhabitants of the Countries even all the ten Tribes This being without a Teaching Priest was such an affliction as that the Lord promised his people afterwards that what affliction soever befell them this should not Isa 30.20 Though the Lord give you the bread of adversitie and water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers This is a gratious promise for the continuance of the Ministerie They had the law and should have Teachers to instruct them therein Wee have the Gospel and Teachers to instruct us therein The Church and Ministerie may be hid Rev. 12.6 but not extinct Christ is a King the government is upon his shoulder he has a Kingdome and it knowes no end Isa 9.6 7. Luk. 1.32 33. his Throne is for ever Heb. 1.8 He therefore hath promised to be with his Church and the Ministerie thereof unto the end of the world Mat. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to the end of that age but of the world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 13.39 40. the harvest is the end of the world and so shall it be in the end of the world Christs Kingdome and Officers of it were not only for the Apostolicall and primitive times but for all times and ages Eph. 3.21 4 Chap. 11 12. Rev. 7.14 15 11.19 otherwise what hope were there for Jewes or Gentiles If one should leave the Jewish Synagogue and th' other Heathenisme whether should they come if Christ have no true Church no visible Kingdome Herein himself hath satisfied us Joh. 10.16 Other sheepe I have which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one Shepheard The fold was the Church the sheepe to be brought in the Gentiles who were not brought in in Christs dayes nor all in the Apostles dayes or Primitive times some are yet to be brought in and therefore there is yet a fold and Ministers to cause them to heare the voyce of Christ that they may come into this fold For whom he predestinates he calls Rom. 8.30 and his calling is not immediate but by the Ministerie of the Word And though the Ministerie now be not infallible as the Apostles were but fallible yet their fallibilitie doth not make voyde their calling nor cause the Churches to be reputed false as not having the Word of God taught in them infalliblie For those holy men who were Prophets and Apostles you may finde sometimes fayling Nathan faild when he bid David goe and build the house of the Lord 2 Sam. 7.3 David was out when he said he was cut off from before the Lords eyes Psal 31.22 and when he said All men were lyars Psal 116.11 Jeremie spake like a man when he said I will not make mention of him nor speake no more in his name and especially when he cursed the day of his nativitie and the man brought tydings thereof Chap. 20.9.14 15 16. Jonas spake from himselfe not from God when he said Take my life from me for its better for me to die then to live and I doe well to be angry unto death Jon. 4.3.9 And Paul professes he had no Commandement of the Lord concerning Virgins but gave his judgement as one that had obteind mercy of the LORD to be faithfull 1 Cor. 7.25 Now though these men had such failings spake from their own spirits yet were neither the Churches falsified hereby nor their callings frustrated That which was needfull to be the Rule and Standard was given out by an infallible Spirit The Spirit of truth tooke of Christs shew'd it to them and led them into all truth And while the Ministers now doe bring that truth unto you they are infallible If in their constructions interpretations and expositions of the same they varie or be out you ought to try the spirits 1 Joh. 4.1 and to hold fast what is good 1 Thess 5.21 not despising prophecyings least you quench the Spirit It s ill when any destroy commands of God to maintaine their opinions Some would have the Word onely read and that there should be no preaching or â—xpounding of it It was not the Eunuches reading but Philips preaching that wrought faith in him Act. 8. The spices of the Scripture send forth the strongest and sweetest smells when they are bruised and broken The fire of the Sanctuary yeelds most heat and light when stirr'd up and blowne It s neither fleshly devillish nor teason to the Father to make constructions upon the Prophets and Apostles and expound their meaning If so then Ezra and others who read the Law and gave the sense of it Nehem. 8.8 sinned were fleshly devillish and traytors to the Father Then Paul gave ill counsell to Timothie to divide the word of truth aright 2 Tim. 2.15 How children should have their milke young men their bread old men their wine and that onely by reading I see not If that could be surely Christ needed not have appointed a wise and faithfull servant over his houshold to give them meat in due season Mat. 24.45 If wee may not expound the Word because we are fallible then why should any translate the Word out of the Originall Tongue into others seeing they are fallible and may yea have mistaken therein as well as others in expounding and preaching and because it is so some little regard the Scriptures Vid Hâ—nâ—â—◠〈…〉 Aâ—â—â— pro Ecâ—l 〈…〉 expecting Euangelium spiritus sancti tertium Testamentum The Jewes looke for Messias the Papists looke for Henoch and Elias but without warrant and so doe these men for another Gospel Gal. 1.8 9. and extraorâ—inary men who may raise up Churches and declare what is truth I beseech you be content with and thankfull for those precious glorious truths the Lord hath given you in the Law and Gospel studying to know them more fully and endeavour to yeeld unto the Author of them the obedience of faith acknowledging it an unspeakeable gift that you have them with Preachers and Expositors amongst you to further you in the knowledge and practise of them If this ensuing Worke shall contribute ought that way I shall be abundantly satisfied therein In hopes whereof I commend both it and you to the blessing of the Lord subscribing my selfe Septemb. 28. 1649. Yours in this Work of the Lord to love and serve W.G. An Exposition upon more Chapters of EZEKIEL CHAP. VI. 1. And the Word of the Lord
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
they said What doest thou God mindes the Servants he imployes there words and actions shall not be in vain He makes speedy inquiry here after all In the morning came the word of the Lord unto me saying Sonne of man hath not the house of Israel said unto thee c. If they understood them not it was their duty to come to the Prophet for resolution and his duty to resolve them VERS 10 11 12 13 14. Say thou unto them Thus saith the Lord God This burden concerneth the Prince in Jerusalem and all the house of Israel that are among them Say I am your signe as I have done so shall it be done unto them they shall remoove and goe into captivity And the Prince that is among them shall bear upon his shoulder in the twylight and shall goe forth they shall dig thorow the wall to carry out thereby he shall cover his face that he see not the ground with his eyes My net also will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the Land of the Chaldaeans yet shall he not see it though he shall die there And I will scatter toward every wind all that are about him to helpe him and all his bands and I will draw out the Sword after them IN these Verses you have the application of the type to the Prince and all the house of Israel which is in generall laid downe in the 10. Verse then the common calamity of both in the 11. Verse They shall goe into captivity Then a more speciall application of it to the King in the 12. 13. Verses where his bearing stuffe upon his shoulder his flight digging through the wall and covering his face are set downe together with his apprehension excaecation deportation into Babylon and death there This burden Hâ—mmassa from Nasa to lift up a word so rich in signification and efficacy Vt vix centum aliarum linguarum verbis explicentur ejus divitiae Pradus it may be rendered this burdensome doctrine or prophecy which these types doe speak by burden is meant the typicall signe of captivity which was a burden to the Prophet to act to open unto them a burden to them to hear and especially to bear grievous prophesies are cald burdens in scripture Nabum 1.1 Hab. 1.1 so Isa 15.1.17.1.19.1 The Prince It was Zedekiah a wicked and timerous King the Hebrew is Hannasi from Nasi to lift up either because he is lift up above the people or should populi onera levare ease and lighten the greivances of the people as they in Exod. 18.22 But if they grow tyrannicall and impose heavy burdens upon the people the Lord hath a burden for them as here Zedekiah must dig through the wall carry forth on his shoulder flye c. This you may see fullfill'd Jer. 52.7.8.9.10.11 Where you have his flight mentioned the Chaldaeans persuit and apprehension of him his carrying to Riblath where his eyes were put out and after to Babylon where he dyed Say I am the signe c. This relates to the few in Babylon they conceiv'd there should no judgemtnt befall Jerusalem nor the men there by this typicall worke of the Prophet the Lord shewes them their error that it should not be well with them at Jerusalem its true they condemne you for remooving into Babylon and justifie themselves that they are the onely people righteous and acceptable unto me and therefore are safe in Jerusalem but you shall see and they shall know how vaine and foolish their thoughts and reasonings are as I have dealt with you so will I doe by them they shall be made Câ—ptives very speedily and meet with sorer judgements then you did My net alsa will I spread upon him and he shall be taken in my snare These words you have again in the 17. Chap. 20. Verse The Chaldaeans here are likned unto Fisher men who usually dwell by the water sides now Babylon was among the waters Euphrates and Tygris running by it or through it hence Jer. 51.13 O thou that dwellest upon many waters Therefore fitly are they compar'd to Fisher-men and the Armie was the net a net spreads abroad compasses and catches by this net was Zedekiah the Princes City and all pretious things therein taken In my snare Lam. 3.13 He hath spred a net for my feet Snares are for the Land and its thought to be a hunters snare such as is set for wild Beasts which beeing hunted and chased hard are driven into snares and so taken they are set secretly catch suddenly hold certainly The hebrew word Meizudab as Junius observes signifies also a strong hold and in this sense it may represent to us Riblath whether Zedekiah was carryed where he receiv'd judgement and had his eyes put out or that hold he was put â—nto in Babylon Obser 1. The great mercy and goodnesse of God who takes occasion from their sin to afford them this mercy the exposition of this type they were stupid and minded not the Prophet and his actions or if they did they derided him as a foolish or madd man to doe such things hence the Lord is pleased to take an advantage to acquaint them with it have they not asked thee what doest thou Say thou unto them thus saith the Lord this burden concerns the Prince c. Hos 2.13.14 Isa 57.17.18 Gen. 8.21 In those places God takes occasion from mans sin to shew mercy So in Joh. 20.25.27 From Thomas his unbeleife c. Takes an opportunity to come and shew his wounds c. 2. To secure and confident sinners God will render judgement most certainly and impartially Say to them as I have done so shall it be done unto you What ever their thoughts are at Jerusalem or yours here their condition shall be like yours have you been afflicted with Warre Famine Plague have you lost the Temple City your Countrey and estates are you brought into an Heathenish Land so shall it be with them 3. The Lord hath burdens for Princes if they be wicked there be burdensome Prophecies against them and burdensome judgements for them Zedekiah did evill in the sight of the Lord 2 K. 24.19 And you may see what burdens he had 1. A burden of fear he durst stay no longer and Jer. 38.19 I am afraid of the Jewes fallen unto the Chaldaeans least they deliver me into their hand 2. A burden of shame he covers his face he will see none nor be seen of any he leaves Jerusalem in a shamefull manner carrying some burden upon his shoulder as if he were some vulgar man he is disguised as being asham'd of a Princely title 3. A burden of flight he is put to it to flie for his life 4. A burden of darknesse in the evening or night he steales away 5. A burden of difficulties he must dig through a wall goe in by-wayes 6. A burden of sad judgements 1. He is taken by
great load upon his spirit Gods eye beheld their courses and his eye affected yea afflicted his heart Lam. 3.51 The Vulgar reads it Oculus meus depraedatus est animam meam hath taken away the vertue spirit and life thereof Whorish heart A heart hankering after Idols pleading for them delighting in them and prostituting it selfe unto them this people was much addicted unto this sin which is oft expressed by the name of whoredomes and whoring Levit. 20.5.17.7 Judges 2.17 This sin is so called First Because it is a breach of Covenant as whoredome is God marries his people to himselfe he is for them and they should be for him only Exod. 20.23 he is a Husband to them Jerem. 2.2 Hosea 2.19 And now to leave him for Idols is to deale treacherously with him Jerem. 3.9.20 Deut. 31 16. Secondly It s a pleasing sinne as Whoredome is Hence all Israel is sayd to goe a whoring after Gideons Ephod Judges 8.27 and Isaiah 66.3 Their soule delighteth in their abominations they please their senses give some satisfaction to blind consciences help on their devotions as they conceit which affects much Thirdly It s a defiling sin Whoredome is a defiling sin and so is Idolatry and all false worship Exek 22.3 Jerusalem maketh Idols against her selfe to defile her selfe Acts 15.20 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions and pollute the persons and places where they are Jer. 3.9 As pure worship sanctifies so false Worship pollutes Revel 14.4 They were not defiled with Women Not with false Worship with the Whore of Babylon or any of her inventions but were Virgins that kept themselves chaste not going out from God to the corruptions of any Fourthly It hardens stupifies makes impudent Prov. 7.13 and so Idolatry produces such effects hence the Jews which were given to it are called Impudent Children Ezek. 2.4 Hard hearted Ezek. 3.7 Sottish Children Jer. 4.22 Jezabel stir'd up Ahab to Idolatry they were both Idolaters 1 Kings 21.25 26. they were hard hearted impudently wicked Jer. 2.20 It s cal'd playing the harlot bloody and cruell Naboth and the Prophets were slain by them Fifthly It inflames and Idolatry doth so Isaiah 57.5 Inflaming your selves with Idols slaying the children in the Valleys With their eyes which goe a whoring after their Idolls It s evill when the heart follows the eye worse when the eye follows the heart this notes habituall evill th' other but occasionall Their eyes as well as their hearts went a whoring they looked and lusted their eyes were eyes of adultery 2 Pet. 2.14 Ahaz saw the Altar at Damascus and he must presently have such an one up at Jerusalem 2 Kings 16.10 Men follow the sight of their eyes Eccles 11.9 The lust of their eyes It s bad when eyes are in amore duces worse when in religione duces as John cals it 1 John 2.16 And sensuall men are led by the eye in point of worship as in point of Women Ahaz was But mens eyes and hearts are ill Factors for worship Numbers 15.39 Remember all the Commandements of the Lord and doe them and that yee seeke not after your owne heart and your owne eyes after which yee use to goe a whoring The eyes are the spies of the body they give information to the heart that lusts whoredome is committed and God is provoked to jealousie The eyes are called whorish because they are Internuncii adulterii Idololatriae they dislike forsake the beauty of Gods worship Truth Ordinances and spy beauty in corruption in false Worship Superstitâ—on Idolatry mens additions they see a Decorum in them are pleased with them and draw the heart to them They shall loath themselves The Vulgar read it Displicebunt sibimet they shall displease themselves Calvin pudefient they shall be ashamed Junius fastidium erunt sibiipsis they shall be a loathing to themselves the Hebrew hath more in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingem scere Septuag is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nakottu ingemiscent saith Montanus they shall so sigh and groane that you shall see it in their faces Shindler offensi sunt in faciebus suis ad mala when they saw what they had done it was offensive to them and they smote themselves upon the face for griefe The word notes a cutting Lavater succidentur Maldon excindentur when a man is so ashamed that he dare not behold God or Man he is lâ—ke a man cut downe So it s used Job 10.1 My soule is weary of my life it s the same word and rendred in the Margent cut off his sorrow was piercing and cutting such should be the condition of those here their Idolatry and other evils should be carnifices qui corda eorum discerperent There should be actus contritionis ex suiipsius peccati displicentia The meaning is they should have much shame sorrow and breaking of heart for their sins 10. And they shall know that I the Lord c. They shall know experimentally that I speake and threaten not in vaine punish not unjustly but order all things for my glory and their good Obser 1 1. Gods people escaping destruction in common calamities are mindfull of God though they suffer much hardship as here they had lost all their very liberty and were Captives yea being preserved by God among the Gentiles they should remember God that is repent returne and trust in God honour him praise him and worship him the right way Psal 78.34 35. When he slew them then they sought him they returned and enquired early after God and remembred that God was their Rock and the high God their Redeemer When death devoured some and mercy delivered others then their hearts were affected and God seriously thought upon Never is the heart in a better frame towards God then when it hath been in the jawes of death and is set at liberty from the King of terrours David made the sweetest Psalmes when he had the greatest deliverances Psal 18. the 46.103 and many other which made him say Thou liftest me up from the gates of death that I may shew forth all thy praise in the gates of Zyon Psal 9.13 14. God brings his people into trouble that he may deliver them and that they may remember him Psal 50.15 I will deliver thee and thou shalt glorifie me That is effectually not in a low faint formall degree such great deliverances as give life should cause those they concern to look strongly and live wholy unto God to glorifie him in all things to remember him at all times and to shew forth all his praises Obser 2 2. That God is not tyed to any persons places or times to shew mercy but on whom he will where he will and when he will he sheweth mercy these persons were Idolaters in the holy Land met with sore judgements there were driven forth into Babylon a polluted Idolatrous heathenish place there the lives of some of them are
rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord they shall not satisfie their souls neither fill their bowels because it is the stumbling blocke of their iniquity SUNDRY Calamities are set downe before he persists in the addition of more every verse hath his peculiar calamity In the 16. is contained their flight In the 17. their feeblenesse In the 18. their sorrow and shame and in the 19. ver the insufficiency of the creature to helpe in the time of trouble I begin with the 16. It 's misery to bee in danger especially of life and to be put to flye for it as these were when the Enemy came to their wals and gates some fled and escaped to the mountaines The Originall is their escapers shall escape those I have appointed to famine sword pestilence shall be consumed by them but those I have appointed to escape they shall escape and get to the mountaines where they shall be like doves of the valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew Root whence Doves comes signifies to prey upon to oppresse circumvent make sad and the Dove is subject to prey oppression circumvention and mourning as much as any Fowle Hence two things in the Dove are aim'd at Fearefulnesse and Mourning First the Dove is a trembling fearefull creature any little noise makes it flye Hos 11.11 They shall tremble as a Dove The sight of the Hawk the noise of her bels or wings doth multiply fears in a Dove and so should those Jewes that escaped be full of fears flye to rocks and mountains as Doves for fear of hawks and dare not stirre they should hide themselves there and be affraid to speak to groan out their griefe lest they should be discovered and dye for it 2. It 's a mourning creature Isa 38.14 I did mourn as a dove saith Hezekiah And Isa 59.11 We mourn sore like Doves Doves sit solitary and mourne when they have lost their young their mates are wounded by any meanes yea it 's their nature as to tremble so to mourn and so should these Jewes sit and mourn they should have no joy of their lives their losses the place they should be in yea the thought of life should be matter of mourning unto them Of the valleyes There were not Doves of mountaines and Doves of valleyes but they are so called either because they did oft feede and appear there as Fowles of the Aire are so called because they are oft in the Aire or for that being pursued by Fowlers they fled to the valleys and hidde themselves there not enduring to be in open places or because they did breed in the holes of rockes which were towards the valleys In Job you have mention of clifts of the valleys Job 30.6 Or because they mourned in the valleys there they made a mourning or dolefull noise All of them mourning every man for his Iniquity Here is the cause of their calamity viz. their iniquity this was a Serpent in the bosome and gave them no rest had there been no Enemies at their gates at their heels their own sins besieged pursu'd them Observ 1 In common calamities when danger is abroad those that have escaped and got hiding places think not themselves secure these were in the mountains in the holes of the rocks and yet as fearfull as Doves trembling that the Babilonians were so nigh fearing discovery and death every moment a spirit of feare ceases upon sinners at such times that imprisons reason and holds them in bondage They are fallen into the hands of Divine judgements which are dreadfull those were like Lyons before were as silly Doves Jer. 48.28 Observ 2 2. That the fruit of sin is sorrow every one of them shall mourne for his iniquity before they sported in their sins now they should sigh for them their consciences were asleep through custome of sinning Gods judgments had now awakened them and they brought their sins so to mind that they wept and sorrowed sorely for them they had gone on in their idolatrous oppressing and provoking ways long they saw no cause to be sorry all was well with them but when trouble came their sinnes appeared their soules were sad and filled with apprehensions that drew bitter tears from them What is the fruit of wantonnesse whoredome Prov. 5.11 Solomon tels you that such a sinner shall mourn at last when his flesh and his body are consumed That of Job is suitable for him his flesh upon him shall have paine and his soule within him shall mourn Job 14.22 Eves sin had sorrow and sorrow multiplied greatly multipied Gen. 3.16 God told them Levit. 26.14.16 That if they sinned they should have sorrow of heart And Deut. 28.65 Sorrow of mind And they had that plentifully Isa 65.14 Yee shall cry for sorrow of heart and shall howle for vexation of spirit Sin causes howling mourning David when he had sin'd it made him to roar Psalm 32.3 only his terrors were penitentiall these unprofitable shewed their misery but made no way to mercy This sorrow was the fruit of sin godly sorrow is the fruit of the spirit that lookes at the punishment which removed the guilt and filth of sin still abides this at the sinne and would have that destroyed though the judgments never be taken away Hos 14.2 2. This changes the minde not that its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets Sermons could not draw teares from them while there was hope Gods judgments did it when it was too late Vers 17. All hands shall be feeble Fear made them flye and fear made them feeble where great fear fals upon any there the hands grow weake and are not able to doe their office the spirits retire to the heart to relieve that lest life should faile and thereupon the hands become weake The trumpet was blown all cal'd upon to make ready but none went out to Battle and why their hands were feeble they could not hold and handle their weapons to defend themselves their knees were feeble they could not flye to save themselves There is a treble feeblenesse of hands one naturall as when a man hath naturally a weaknesse lamenesse in his hands 2. There is one accidentall as when a mans hands are by some stroak fall wound made feeble but such feebleness is not here meant 3. There is a metaphoricall weakness which ariseth from despondency of mind through fear and fearfull apprehensions In this sense wee are to take it so it 's oft used in the Scripture Jer. 6.24 The report of the Northern Forces was come to them and what then Our hands wax feeble anguish hath taken hold of us Jer. 50.43 2 Sam. 4.1 Job 4.3 Ezek. 21.7 Isa 13.7 Je. 47.3 In all these places is mention of weaknesse feeblenesse of hands which is to be taken in the metaphoricall sense their hands were not able to doe what they should and formerly could have done and here
about yet he laid it not to heart And is it not so with England we had need to cry with David Psal 79.8 9. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Help us O God of our salvation for the glory of thy name deliver us and purge away our sinnes for thy names sake My face will I turne also from them Ver. 22. and they shall pollute my secret place c. This verse is a continuation of their calamities and hath in it two grievous ones 1. The aversion of Gods face 2. The pollution of the secret place Concerning the first it 's questionable from whom he would turne his face from the Chaldeans or from the Jewes Some cary it from the Chaldeans and so the sense is this Though they be a barbarous people and doe unheard of things pollute my holy place sack my holy City burn all to the ground slay and captive my people yet I will turne my face from them I will not restrain them at all but let them goe on freely and fully in such wayes and take no notice of any thing done against mee or my worship Others to whom I incline expound it of the Jews that God would turn his face from them and then the meaning is that God would afford them neither his presence counsel comfort nor deliverance but he would leave them to shift for themselves and take no further care of them Gods face in the Scripture signifies 1. His presence Psalm 51.11 Cast me not away from thy prâ—sence The Hebrew is from thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Counsel 2 Sam. 21.1 David enquired of the Lord. Hebrew sought the face of the Lord that is sought counsel of him 3. Comfort Psalm 69.17 Hide not thy face from thy servant for I am in trouble shine upon me and comfort me So Psalm 31.16 Make thy face to shine upon thy servant That is favour comfort make him glad 4. Deliverance Psalm 31.1 How long wilt thou hide thy face from me That is deny to deliver me There is mention of hiding his face turning away his face and setting his face against The first befals the godly Psalm 88.14 and 30.7 The other two the wicked as here in our Prophet they were a wicked Generation and God turned his face away from them and set his face against them Ezek. 15.7 They shall pollute my secret place That is the Sanctum Sanctorum the most holy place where the Arke was which had the two tables of stone 1 Kings 8.9 Into this only came the High Priest and but once in the yeare and that upon the dayes of expiation in which day he expiated the sins of the whole year by blood for blood and Incense hee carried in with him Heb. 9.7 And some thinke the smoake of the Incense darkned the holy place because no man can see God and live At first it was filled with a cloud and God was in that cloud 1 Kings 8.10.12 Gods nature is invisible and inaccessible but in the cloud smoake he did manifest his glorious presence to the high Priest who consulted with the Lord for the good of the people The place was cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sept. render it my visitation because there God and the high Priest visited one another It 's observ'd in Histories that Pompey went into this secret place and being asked what he saw said a Cloud and hereupon it was given out that the Jewes were Cloud-worshippers One Heliodorus also thrust into this holiest of places Cunaeus de republ Jud. Weems who afterwards was strucke with madnesse Robbers shall enter into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint hath it They shall enter without restraint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any keeping them back Theodot Plagues shall enter men that will be a plague infecting and destroying all The Hebrew notes such Robbers as do make a violent entrance into the houses and possessions of others Your margents express it Burglers and Burglary in the acceptance of Law is a fellonious entring into another mans house wherein some person is or into a Church in the night time with intent to steale or doe some fellonious act there albeit the act be not done But in the naturall signification of the word burglary is a robbing of an house whither by night or day and these Chaldeans were Burglers men that should breake into the Sanctuary and secret place Ezek. 18.10 There is the same word and it 's joyned with blood If he beget a son a Robber that is a shedder of blood a house-breaker a murtherer which shews there is violence joyned with it which regards not Lawes and rights Obser 1 That judgements succeed one another upon a guilâ—y people Also I will turn away my face Hee had spoken of sad judgements some 11. or 12. and yet he comes in with more There was a succession of sinnes and answerably a succession of Judgements Obser 2 2. They are a miserable people from whom God turnes his face where his face is there is happinesse When Aaron and the Priests prayed for a blessing upon the people Numb 6 25 26. this was the chiefe Petition of it The Lord make his face shine upon thee The Lord lift up his countenance upon thee Intimâ—ting that if they had these no comforts or blessings would be wanting Psal 44.23 The destruction of the Canaanites the implantation of the Israelites and their salvation is attributed to the light of Gods countenance as well as to his right hand and arme because if they have Gods face and favour they shall have his hand and arme to doe anything for them therefore Asaph in Psalm 80. three times prayes thus Cause thy face to shine and we shall be saved vers 3.7.19 He knew if Gods face were towards them Gods power would work for them and they should have salvation of all sorts salvation from enemies which there he speaks of and from errours Psal 67.1 2. If Gods face did but shine upon them then his way would be known upon earth if not they should mistake and fall into errours and foul wayes Prov. 16.15 In the light of the Kings countenance â—s life much more in the light of Gods countenance is life the life of Kingdoms Churches Families which Daniel knew and therefore prayed Chap. 9.17 That God would make his face to shine upon the Sanctuary which was desolate the turning his face to them would quickly re-edifie it as the turning it from them had made it desolate When the Lord doth turn away his face nothing but misery attends a people Gen. 4.14 saith Cain from thy face shall I be hid Thy favour wil not be towards mee no shine shall I have but all shade and what then I shall be a vagabond upon the earth and feare death by every one that meeteth me When God takes away his face from any the face
the Law the Priests should have no sound or true knowledg of it Read it But the law c. The sense will not much differ they look for visions from Prophets But they shall not have the law from Priests vision and Preaching both shall fail them This phrase To perish from is an Hebreisme and noteth not abolition but absence the law should not be dissolv'd lost But taken from those Priests they should be without the law Take some places where you have the like speeches Psal 142.4 Refuge failed me The Hebrew is perished from mee I was without refuge Amos 2.14 Flight shall perish from the swift Power of flying shall be absent And Joel 1.5 Howle ye drunkards because of the new wine for it is cut off from your mouth That is there is none for you and so here The law shall perish from the Priests That is the sound knowledg and true interpretation of the law shall be absent from them their lippes shall preserve no knowledge Counsell from the Ancient Elders some refer these to Church-officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 37.2 Elders of Priests the Prophets were to teach them the Priests to offer sacrifices and the Elders to order and discipline them which required wisdome and Counsell Others refer them to State-Elders in which sense the word is frequently used Gen. 50.7 Exod. 17.5 Psal 105.22 and is there translated Senators Take it in which sense you will Counsell should perish from them they should not be able to advise for the welfare of Church or State Obser 1 When a people is under Divine displeasure there is a succession of evils for them mischiefe after mischief they may not expect a few but many Saul after he had sin'd in sacrificing rejected God Samuel tels him that his Kingdome should not continue 1 Sam. 13.14 Then 3. Companies of spoilers came Mischiefe from the Philistines vers 17.18 Then had they no Smith in all Israel v. 19. After Chap. 15.23 He heares God had rejected him from being King that he had rent the Kingdome from him v. 28. After this he was trobled with an evill spirit from the Lord Chap. 6.14 In the 17.10 Goliah defies the Armies of Israel Chap. 18.7 8. David is magnified above Saul which vexed him to the heart and filled him with fear vers 29. He is disappointed of David whom he attempts to kill Chap. 19. He distrusts his servants and complains of their unfaithfulnesse Ch. 22. The Philistims invade his Land being in pursuit of David Chap. 23. David Abishai came upon Saul sleeping and could have kil'd him Chap. 26. Being sore distressed he seeketh to the Witch of Endor When God was departed no answer by Prophets and the Philistims were upon him the Witch raises the Devill who tels him of nothing but his own and Israels ruine Chap. 28.19 These tidings struck him halfe dead v. 20. After this his sons are slaine his Army is routed he and his Armour bearer ki l themselves Chap. 31. here mischiefe followed upon mischief Pharaoh had ten plagues one after another and in the Revelations you read of 7. Trumpets 7. Vials they came not single but by seavens and brought in mischief after mischief and judgement after judgement Jer. 51.31 32. One Post shall run to meet another and one messenger to meet another to shew the King of Babylon that his City is taken at one end that the passages are stopped the reeds burnt and the men of War affrighted Many evils and troubles doe befall States and Churches when they are under Gods wrath Deuteronomie 31.17 Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured and many evils and troubles shall befall them so that they will say in that day are not these evils come upon us because our God is not amongst us When God is in a way of revenge hee is continually at his work so that one misery is but the messenger of another and here is the misery of the wicked they shall perish rather an hundred times over then goe unpunished 2. God proceeds by degrees and steps to severity of judgements though people be exceeding guilty deserve as much wrath as is in all the vials of God yet he pours not out all his wrath at once mischief comes after mischiefe and rumour after rumour First Some drops of a viall then some little streams Mansuetudo iram Clementia paenam moderatur after that the strength God hath clemency in him moderating his punishments If little ones will prevaile with sinners he will with-hold the greater Sometimes though he see no amendment in the Creature his own goodnesse bowels and compassion doe cause him to forbear Psalm 78.38 He did not stirre up all his wrath He had cause to have done it they flattered with him lied unto him their heart was not right they brake Covenant vers 36.37 And yet hee stir'd not up all his wrath he kindled not the fire so hot as utterly to consume them Nay that wrath which was up and comming out he turn'd away And why He was full of compassion and remembred they were but flesh Yet because they were a stubborn people profited neither by mercies nor judgments but fell to Idolatry it's said vers 9. Hee greatly abhorred Israel and then the consuming fire was kindled vers 63. At first Gods wrath is little Psal 2.12 I was a little displeased Zâ—ch 1.15 But if sin grow Gods wrath grows as Ahab's cloud at first little as a hand but quickly it covered the face of heaven it was black with clouds and winds and there was a great raine How little soever Gods wrath be in the rise it can sodainly cover the face of heaven cause a great raine a raine of fire and brimstone an horrible tempest Psalm 11.6 God hath great wrath and fiercenesse of wrath 2 Kings 23.26 He hath a little finger a hand an arm and loins to be heavy upon sinners He begins with the little finger if that doe good he will stop if not you shall feele his hand his arme and weight of his loines he hath wrath reserved Nahum 1.2 Wâ—ath to come 1 Thess 1.10 3. Wicked men in great streights will sue to them for help whom before they hated they should seek for a vision from the Prophet now they were in extreamities and they run from Prophet to Prophet to get some Counsell and Comfort The false Prophets who had been countenanced by them had deceived them the true were hatefull to them Jeremiah Zephaniah Baruch were left and now they sue unto them for visions see Jer. 37.17 and 38.14.27 and 42.1 2 3. There the King Princes and people being distressed seek to Jeremie yet he was cursed by them Jer. 15.10 Beaten and put into prison Chap. 37.15 Ahab sends for and consults with Micaiah whom he hated when he was to goe out to Warre and in a streight
Baal but they were nototious weighty sinnes Kingdome and Church-destroying sinnes Men pare and lessen their sins they make little account of them Prov. 14.9 Fooles make a mocke at sinne as an inconsiderable matter And Chap. 10 23. It s a sport to a foole to doe mischiefe it s no heavy thing to his conscience but a light thing like a feather with which hee can sport and play Job 15.16 Man drinkes iniquity like water he delights himselfe with sin like a fish that draws in the water and spouts it â—ut again in a sporting way so doth man to him sin is sweete delightsome Job 20.22 not burthensome Math. 22.5 When they refused Christ and his offers of grace mercy and salvation when they sin'd with a high hand yet they made light of it and went their wayes And in Isa when they committed Idolatry sell to other gods they looked upon it as a sporting businesse Isa 57.4 Against whom doe you sport your selves against whom doe you make a wide mouth and draw out your tongue What mens thoughts are of their sinnes you see they weigh them in false ballances and make them light but when they come to the ballance of the Sanctuary they will be found heavy Is it a light thing such abhominations are in our land 2. To sin where God manifests his presence and vouchsafes the meanes of grace and choise mercies is a great aggravation of sin and grievous provocation of Divine Majesty Is it light that yee commit the abhomination which yee commit Here in the Temple the place of my presence where I have given them mine Ordinances and doe meete them for my worship to set their Idoll of Jealousie neare that place have their chambers of Imagery their Tammuz brought into the Temple and women weeping about that filthy Idoll and men standing with their backs towards God and worshipping the Sun This aggravated their sinne and provoked bitterly here here they do such things Psalm 106.19 They made a Calfe in Horeb. Was this more then if they had made it in Aegypt or some other place Yes Horeb was the same with Mount Sinai if you compare Deut. 4.10 11. with Exod. 19.18 It s evident and there God appeared gave out the Law and made a Covenant with them Deut. 5.2 And it was called the mount of God 1 K. 19.8 Now here they made a Calfe here they sin'd and this was a great aggravation of their sinne insomuch that Deut. 9.8 Moses saith In Horeb they provoked the Lord to wrath even destroying wrath So touching Gilgal the Scripture speakes of Gilgals wickednesse Hosea 9.15 Of sacrificing Bullocks there Hosea 12.11 And multiplying transgression there Amos 4.4 The Lord tooke their sins at Gilgal very heinously and cause he had for it At Gilgal were the 12. memoriall stones of their passing over Jordan pirched Josh 4.20 At Gilgal they were circumcised and God rolled away the reproach of Egypt from them Josh 5.8 9. There they had the Passâ—over vers 10. Gilgal being a place famous for these things their sins at Gilgal did iâ—crease their reproach and aggravate their villany Where God haâ—h manifested himselfe and done remarkable things sinne there is double sin Psal 106.7 They provoked him at the sea even at the red sea Where God pittied them being in a great streight where God shewed his mighty power in dividing the seas in leading the Israelites safely through and in drowning the proud cruel bloody adversaries yet there they provoked him at the sea even the red sea So for Canaan which was the holy land the land of uprightnesse the land where God had shewn and done great things for them sinne there hath an emphasis set upon it Isa 26.10 There they deale unjustly Ezek. 20.8 When I had brought them into the the Land for which I lifted up mâ— hand to give it to them Foure times he accents their sin there they offer their sacrifices there they present the provocation of their offerings there they made their sweete savour there they poured out their drinke-offerings God hath given us in this Land in this City many choise mercies done wonderfull things for us shall it be said Here they commit sinne where the Gospell and meanes of grace are where they have lately entered into Covenant with me where they have seene my hand stretched out to doe many great things If it be so there will be an accent upon our sins 3. Violence is a spreading sin they have filled the Land with violence with wrong injustice oppâ—ssion The Princes had violent hands they oppressed and exacted of the people The Judges were evening wolves that sought prey devoured greedily Zep. 3.3 that oppresse a man and his house Mica 2.2 Ez k. 45.8 9. The rich men they were full of violence Mica 6.12 and wrong'd the poorer sort servants were infected with this sin and fill'd their Masters houses with violence deceit Zeph. 1.9 The Priests they violenced the law Zâ—ph 3.4 Ezek. 22.26 They corrupted it with their glosses forced interpretations constructions such as God never put into it they set by the law and set up their owne inventions wils traditions by which the law was made void Thus violence had fil'd the Land the City the Sanctuary and ran through all sorts of men If freedome from this sin had been any where it 's probable in Jerusalem some should have been found free but Zeph. 3.1 Woe to the oppressing City And Jer. 6.6 Shee is wholly oppression in the middest of her Not only oppressing but oppression she was throughly grown and perfect in that sinne and not only oppression but wholly oppression nothing remaining in her but oppression and this evident vibsile in the midst of her Princes Priests rich servants poore oppresse wrong offer violence one to another Jer. 5.1 Run see seeke if there be a man that executeth judgement All were for violence none for justice 4. Injustice is abhomination unto God and the more it spreads the greater abhomination it is the Lord calls them abhominations for they have fil'd the Land with violence violence in the Princes was abhomination violence in the Priests was abhomination oppression in the rich was abhomination injustice in their Judges was abhomination injury and wrong in their servants and officers was abhomination and all these amounted to abhominations Injustice and violence are crying sins Isa 5.7 The Lord looked for judgement but behold oppression for righteousnesse but behold a cry There were hundreds and thousands crying because their Orchards and Vineyards were taken from them their wages detain'd and themselves and their houses ready to be swallowed up by the mouths of the violent The word for oppression Behold oppression Mishphat and behold Misphak in Hebrew is a scab a wound a leprosie when a body is free from these its beautifull but when over-run with these its loathsome Injustice was a scab adherent to the Jews and made them abhominable Oppression was a wound and made them incurable
cry in mine eares with a loud voyce yet will I not heare them HEre is a sad Epiphonema or conclusion hee had oft in the Chapter cal'd upon Ezekiel to see the doings which being shewn unto him the Lord sounds in his eares what dreadfull things he will doe Deale in fury c. The Scripture mentions Gods anger Psal 30.5 his indignation Psal 69.24 his wrath Isa 54.8 and his fury Jer. 10.25 and these exceed each the other Anger is the displeasure of God against sinne indignation is anger more intense therefore Isa 30.30 it s cal'd indignation of his anger Wrath is yet higher and permanent according to that in Nahum 1.2 He reserveth wrath for his enemies Arist 4. Ehic c. 5. and fury is highest Job 20.23 The fury of his wrath It s ira nunquam conquiescens donec sumatur vindicta In Jer. 21.5 Fury and great wrath goe together and when God is in his fury he rests not till he be revenged Jer. 7.20 My fury shall be powred out upon this place upon man and beast upon the trees fruit and ground and burne unquencheably Ezek. 16.41 42. When Jerusalem should be destroyed then God would make his fury to be at rest Mine eye shall not spare neither will I have pitty Of these words hath been spoken before Observ 1. There is a time when God who is patient gracious and slow to wrath will deale in fury he that delights in exercising mercy hath a time for fury and trading in it hee that is patient and long-suffering hath times of being furious When is it that God will deale in fury 1. When lesser judgements will not serve turne if he threaten in anger smite in his indignation and wrath and there be no good use made of those stroaks then will the Lord appeare in fury Levit. 26. God threatens them with sundry inferiour judgements and if they do not work but still walk contrary to God vers 28. then saith God I will walke contrary unto you also in fury If they grew worse God would be more violent and furious 2. When a reformation is offered and râ—fused Jer. 51.9 We would have healed Babylon but she is not healed forsake her for her judgement reacheth to heaven and is lifted up to the skies So much fury should be poured out upon Babylon that heaven aire and earth should wonder at it Ezek. 24.13 14. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee I the Lord have spoken it c. When God tenders a Reformation to a people it 's great love rich mercy and mercy refused is mercy abused and that turnes into fury and Gods fury shall not only be powred out against such a people but rest upon them which is much more 3. When men are furious against God his servants ways when they cannot endure his Prophets Saints and Ordinances then is a time for Gods fury to break out When the Husbandmen in the Parable would not endure Christs servants nor himselfe but beate and ston'd them then fury came forth and miserable destruction was the portion of those men Mar. 21.35 36.38.41 When righteous Lot being abus'd was got out of Sodom then God sent fire and brimstone upon it and poured out his fury like fire as it is in Nahum 1.6 and 2 Chron. 36.16 17 18. They mock'd the messengers of God despised his words misus'd his Prophets untill the wrath of the Lord arose and it rose very high even to the height of fury for he brought the King of Babylon in fury upon them who slew their young men in the Sanctuary who had no compassion upon man or maiden young or old all men and things were given into his hand all their glorious things were burnt and laid wast 4. When there is a generall corruption in State Church then the fury of the Lord will appeare then will he deal in fury Gen. 6.5 6 7.13 This will appeare more fully in the next obseâ—vation 2. Oppressions in a State Superstition and Idolatry in the Church doe cause God to deale in fury there was violence in the land and the branch at their nose and therefore God would deale in fury Jâ—r 21.12 O house of David thus saith the Lord execute judgement in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury goe out like fire and burnt that none can quench it Where there is want of Justice there will be plenty of Oppression and where that is the doore is open for Gods fury it 's kindled and will breake out against such a State whatever it be and for Idolatry see Ezek. 16.36 Because thy filthinesse was poured out and thy nakednesse discovered through thy whoredomes with thy lovers and with all thâ— Idols of thine abhominations Vers 38. I will judge thee saith God as women that breake wedlocke and shed blood are judged And how is that Levit. 20.10 Gen. 9 6. They were without mercy to be put to death and so God would doe I will give thee bloud in fury and jealousie If these sinnes be amongst us we have cause to tremble for they will cause God to deale in fury to cast upon us the fury of his wrath as it 's Job 20.23 They will cause fury to be upon our Armies Isa 34.2 and Jer. 21.4 5 6. Behold saith the Lord I will turne backe the weapons of Warre that are in your hands wherewith you fight against the King of Babylon and against the Chaldeans which beesige you without the walls and I will assemble them into the midst of this City and I my selfe will fight against you with an out stretched hand with a strong arm even in anger and in fury and in great wrath And I will smite the Inhabitants of this City both man and beast and they shall dye of a great pestilence And those dye not shall be madde when they are made to drinke of the cup of Gods fury Jer. 25.15 16. Gods fury is a trampling thing Isa 63.3 A bloody thing Ezek. 16.38 Fiery and plentifull he powrs it out like fire Lam. 2.4 therefore let us tremble and prevent Gods fury which is so terrible and doe as is written Jer. 4.3 4. Breake up the fallow ground sow not among thornes circumcise your selves to the Lord and take away the foreskin of your hearts yee men of Judah and Inhabitants of Jerusalem lest my fury come forth like fire and burne that none can quench it because of the evill of their doings 3. Gods dealing in fury is dreadfull he will not spare not pitty nor be moved to mercy And is not this dreadfull You may think it 's never so with God but the Scripture saith it here and in other places Ezek. 24.13 14. Thou wilt not be purged I will cause my fury to rest upon thee and what ever you commit I the
the sinfull selvish policy hath been in the great businesses of the Kingdome which are to carry on Reformation they carted the Ark when their own shoulders should have carried it their prudence in the things of God made way for Vzzah's sinne and suffering and hindred the progresse of the work there hath been too much of man seen in our undertakings O the policy falshood treachery that hath been among us what was it made Jeremie weep and mourn so Ch. 91.2 it was because they were adulterers an assembly of treacherous men 4. For the great and bitter divisions are among us Thou makest us a strife unto our neighbours our enemies laugh among themselves Psalm 80.6 not only among those are wicked or indifferent but even among those are godly they shoot their arrows one at another even bitter words and bitter actions Is it not sadd when Christs Disciples and Apostles fall out Matth. 20.24 The ten were moved with indignation against the two brethren It troubled Christ to see such variance between them and had he not wisely and speedily taken up the matter the issue might have been very ill when brethren wrong one another it will affect a Moses Acts 7.26 Is it not to be lamented when our fountains run salt water When brethren speake evill one of another and so speak evill of the law and Gospel also Gal. 5.15 It troubled Pauls spirit to see such biting and devouring of one another Certainly if we should see two or three dogs biting of a man it would much worke upon us and move us to rate and beate them off And can we see men biting men and not be affected with it to see men destroyed with a spirit of bitternesse when they should be restor'd with a spirit of meekenesse is mourning to some however it be musicke to others 5. That Gods judgements have been so long upon us and done us so little good God hath given us much physick and it doth not work we may be a dying people as these Jewes were Ezra 10.9 Amos 6.6 we drink wine in bowles and anoint c. Intus vino extus oleo It s said there that all the people sate in the street of the house of God trembling because some were carryed away captive and for the great raine the great showrs which beate down their fruit and corne We have had many taken prisoners carryed away captive used barbarously we have had great rains of blood have we yet trembled have we learn'd righteousnesse and beheld the Majesty of the Lord Isa 26.9 10. may it not be said as its Jer. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but tey have refused to receive correction they have made their faces harder then a rocke 6. That so many thousand have perished in their sinnes and multitudes are in a perishing way Rom. 9.2 I have great heavinesse and continuall sorrow in my heart I could wish my selfe separated from Christ for my brethren my kinsmen according to the flesh he feared they would perish eternally and therefore mourned continually Granctensis tels of a woman that wat so affected with souls miscarryings that she besought God to stoppe up the passage into hell with her soule and body that none might have entrance Doe not people perish for want of vision and few lay it to heart 7. That Gods name suffers so much amongst us Gods name should be deare to us the Scripture tells us its glorious and fearefull Deut. 28.5.8 Great and terrible Psal 99.3 Holy and reverend Psal 111.9 Honourable Psalm 66.2 And that this name of God should suffer by sinfull wretched men is matter of sighing and crying some despise his name Mal. 1.6 some prophane his name Levit. 21.6 some blaspheme his name Isa 52.5 and most darken the glory of his name and as it was to Ioshuah a great griefe bitter affliction when his name suffered so it should be to us VERS 5 6 7. And to the others he said in mine hearing Goe yee after him through the City and smite let not your eyes spare neither have yee pittie Slay utterly old and young both maids and little children and women but come not neare any upon whom is the marke and begin at my Sanctuary then they began at the ancient men which were before the house And he said unto them Defile the house and fill the courts with the slain goe yee forth and they went forth and slew in the City THE Lord Christ having marked some for mercy in these verses is declared what was to be done with the rest 1. Here is a command to execute them 2. The execution it selfe In the command you have these particulars 1. The party commanding he said 2. The parties commanded the others 3. The witnesse of what was commanded and that is Ezekiel In mine eares 4. The things commanded which are these 1. To goe they must goe after him mark 's the mourners 2. To smite v. 5. to slay v. 6. to defile to fill the courts of the Sanctuary with the slain v. 7. 3. A double prohibition 1. Of mercy to the wicked Let not the eye spare neither have pitty v. 6. 2. Of medling with the marked Come not neare any upon whom the marke is v. 6. 4. Whom they must smite slay old young maids children women 5. The place where they must begin and that is the Sanctuary v. 6. 6. Then the execution it selfe They went forth c. I shall open the words wherein any thing seems difficult and then give you the observation The others They were the 6. Angels who had the slaughter-weapons in their hands they must now goe and make use of them they were not cal'd for in vaine Let not your eyes spare This phrase is sometimes refer'd to things without life as Gen. 45.20 Regard not the stuffe The Heb. is let not your eye spare your stuffe It 's Josephs speech to his brethren when he was inviting them to come to Aegypt and his meaning is this when you shall look upon the furniture of my fathers house and see what goodly rich and usefull stuffe it is you will be loth to leave it behind you your eyes will be affected with it you will say you cannot be without it though you know not how to bring it but let not your eyes spare it looke on it as a needlesse thing regard it not Aegypt is before you and there is enough to supply and suffice you Sometimes it s referred to things with life as men and beasts and notes thus much that there should be no signe of mercy in their eyes not a looke not a favourable aspect towards those they were to execute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their eyes must be terrible and not spare from vengeance they must shew no pitty and the word in Scripture is so rendered Deut. 13.8 Thine eye shall not pitty him neither shalt thou spare That is pittie here is spare in
him and threaten him with death 4. A stone hath a strong tendency downwarde Exod. 15.5 They sank into the bottom as a stone stons hasten downward to the bottome and they move not upwards at all if by force you throw a stone upwards it falls downe againe with swiftnesse such is the nature of a stony heart it moves not God or Christ-ward but sin and Hell-ward that is the proper motion of it being weighty and cannot but move downward Prov. 7.27 speaking of the Adultresse whose heart is hardened in wickednesse he saith Her house is the way to Hell going downe to the chambers of death Ephes 4.19 Being past feeling Prov. 2.18 they worke all uncleannesse with greedinesse There is a strong inclination to and greedinesse of committing sin and every sin is a step to Hell Prov. 2.18 Her house inclineth unto death and her pathes into the dead Ezek. 3.7 It s sayd All the house of Israel are impudent and hard hearted And Ezek. 6.9 Their heart is sayd to be whorish and why whorish because it leads to death and Hel as the whorish womans house doth A stony heart is an earthly heart and so an enemy to the Crosse of Christ Phil. 3.18 19. That is That is to all of Christ it looks not upwards Obj. It s sayd a stony heart is not yeildable teachable receives not impression of any thing did not the stony ground receive the Word Matth 13.20 If so how is it true which hath beene affirmed Answ 1. It s sayd by Matthew The seed fell upon stony places Chap. 13.5 and upon a rocke Luke 8.6 it fell not into the stones or into the rock but some fell not onely on the good ground as Luke hath it but into the good ground as Matthew relates it Chap. 13.8 2. There is a double reception of the word First a superficiall and secondly a solid reception of the word which the place holds ouâ— for that seed which fell into stony pâ—aces lacked moysture saith Luke had no deepnessâ— no root saith Matthew It affected the naturall fleshinesse of the heart but the spirituall hardnesse in it suffered it not to root to enter abide the novelty and rationalnesse of the word caused them to rejoyce but the spiritualnesse of it was opposed by theiâ— stony hearts Secondly the solid reception is when there is a deep impression made upon the heart a thorow entrance into it so that it roots abides and brings forth fruit James 1.21 He calls it The ingrafted Word now it cannot be ingrafted into a stony stock there is no life no tendernesse in such a stock it may be propounded to such a heart it cannot enter unite and grow Out of their flesh Flesh is sometimes put for corruption or corrupt nature Rom. 7.18 In my flesh dwelleth no good thing so it s not taken here sometimes for the body of man Psal 38 3. There is no soundnesse in my flesh that is in my body sometimes for the whole man Rom. 3.20 By the Law shall no flesh be justified in his sight and so in Luke 3.6 All flesh shall see the Salvation of God and thus it s taken here out of their flesh it s out of them out of the whole man Obser 1 Mens hearts naturally are stony hard Some diseases are hereditarie even the stone in many persons this stoninesse is so in all not a man borne but hath a stony heart a stony spirit Ezek. 3.7 All the House of Israel are hard hearted young and old There is a naturall hardnesse of the heart and a contracted Originall sin Neh. 9.16 They dealt proudly and hardned their necks Heb. 3.13 Lest any of you bee hardned through the deceitfulnesse of sin which is common to all and comee with all makes the heart hard and actuall sins make the heart stony very hard every sin contracts more stonynes and where sin abounds there stonynesse abounds hence the Scripture speakes of hearts like Adamants Zech. 7.12 They have made their hearts as an Adamant by their sins they have brought their hearts to such a high degree of stoninesse Isa 48.4 I knew that thou art obstinate and thy neck an Iron sinew and thy brow brasse Which sets out the great hardnesse they had contracted by their sin is their any thing harder then stone Iron and brasse unto these are their hardned hearts necks and browes compared The spirituall hardnesse spreads it selfe into the understanding Rom. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were blinded blindnesse respects the minde the understanding and its such a blinding as hardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est callosa durities a brawnie hardnesse their ignorance and unbeleife blinded and hardned them In the night we have the hardest frosts c. Hebrewes 5.11 The Apostle tells the Hebrewes they were dull of hearing they had beene long taught yet scarcely understood the principles of Religion Luke 24.25 O fooles and slowe of heart to beleive 2. Into the will and affection saith Christ you will not come to me that you may have life John 5.40 There was a stone stubbornenesse and obstinacy in their wills Did not Christ Preach powerfully spiritually did he not command threaten promise present strong arguments tender the greatest mercies beare with the greatest patience weepe over Jerusalem with the most patheticall and sacred tears saying most compassionately O Jerusalem Jerusalem yet Jerusalem would not Doe not the Ministers of Christ now beseech you in his stead to leave your sinfull courses and to come in yet c 3. Into the conscience Paul tells you of consciences seared with a hot Iron 1 Tim. 4.2 When any part of the body is seared with a hot Iron it growes hard and feeles nothing such were the consciences of men then and are now they are so brawny and stony that tell them of danger judgements death Hell eternall damnation that their sins are great grievous subjecting them every moment to all the vengeance of an infinite Deity they are not troubled at it tell them that all the curses in Gods Book due to sinners will come upon them their hearts faile them not their consciences are still c. Now this stoninesse of heart is a great evill its unthankfull what mercies soever it hath given in insensible of all spirituall good its unyeildable to any Ordinance it resists the truth Cor lapid eum adversus Deum omnino inflexibile est Aug. and spirit of truth Acts 7.51 Yee stiffe necked nad uncircumcised in heart and eares yee doe alwayes resist the holy Ghost as your Fathers did so doe yee It s contradicting and contending against the Lord his wayes its tending swiftly to destruction for its impenitent it neither will nor can repent Obser 2 It s the Lord that takes away the stony heart out of men I will doe it it s not in the power of man to remove the stone out of the heart he may get the stone out of the kidneys out of the Bladder but not
Law but by the Preaching of Faith Gal. 3.2 and that spirit made their hearts tender When Job was in his great afflictions they softened not his heart but he sayth God made soft his heart Job 23.16 that was by his spirit Easily admitting or receiving this is the formall intrinsicall nature of this tendernesse that its like Wax taking in impressions the stony heart yeilds not but resists this resists not but yeilds like Gideons Fleece it drunke in the dew as fast as it fell Judges 6. Like the soft earth which drinkes in the raine not like the Rocks and Mountaines which shoot it off Heb. 6.7 Hence sayth Moses Deut 33.3 speaking of Saints who have tender hearts and sit at Gods feet Every one shall receive of thy words And Paul speaking of a naturall man 1 Cor. 2.14 he sayth The naturall man receives not the things of the spirit his heart is stony not tender and so without a capacity of receiving what ever spirituall things are propounded its ready to say as Samuel Speake for thy servant heareth 1 Sam. 3.10 Let God or any from God offer any spirituall things unto a tender heart its ready to receive them Acts 9.6 sayth Saul Lord what wilt thou have me to doe propound what thou pleasest unto me Discoveries of this tendernesse 1. It s affected with and mournes for that hardnesse remaines in it that it is not more tender and wrought upon by the mercies Ordinances judgements of God David was sensible of his hardnesse and deadnesse and therefore cryes oft to God for quickning Psal 119.154 Quicken me according to thy word 156. Quicken me according to thy judgements 159. Quicken me according to thy loving kindnesse 2. It feeles the least sins and rysings of corruptioâ— as some bodies are so tender that they discerne any distempers stirre in them presently others are hardy and discerne little till it come to some dangerous disease It s not so here a heart spiritually tender is sensible of the least sinne Davids heart smote him for cutting off c. the least moat in the eye crumme in the windpipe are troublesome to them and so the rysing of corruption the very being of sin in the heart is troublesome to a tender heart Paul saw and felt the Law in his members warring against c. 3. It hearkens and yeilds to reproofes Salt will not enter into a stone but into flesh seasons it and makes it savory Reproofes are Salt they enter into fleshy and tender hearts Prov. 17.10 A reproofe entereth more into a wise man then an hundred stripes into a foole Vatablus hath it Descendit in cordatum increpatio his heart is tender and a reproofe presently makes impression the doore opens and it goes in whereas the heart of a foole will not be beat open with many stripes Nec credit nec cedit but the tender hearted wise and godly beleeve and yeild David Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle Reproofes soften tender hearts harden stony ones Proverbs 29.1 4. It hath a lively sense of Gods dishonour and the Saints wrong 1. Of Gods dishonour Psal 119.136 Rivers of water run downe mine eyes because they keepe not thy Law When David saw Gods worship corrupted heard his name blasphemed beheld his Law openly violated his tender heart bled withâ—n him melted into teares and wept abundantly that the infinite holy glorious great God should be so dishonoured by sinfull dust and ashes And Psal 69.9 The reproaches of them that reproached thee are fallen upon me David reproved men that reproached God by their lips and lives and they reproached him for it Lots righteous soule was vexed at the filthy c. 2 Pet. 2.7 2. The Saints wrong and Churches suffering 2 Cor. 11.29 Who is offended and I burne not When any member of the Church suffered Paul was afflicted grieved as a man burnt with fire and the more tender the flesh is the greater is the paine and so in the heart the tenderer that is the greater sense and paine hath it of others sufferings especially the Churches read the 79. and 80. Psalmes and you shall see how greatly Asaph was afflicted for the miseries of the Church the Saints suffered mâ—ch without and he suffered much within they were broken in their states and comforts and he was broken in his heart and spirit so Jer. 9.1 O that my head were waters and mine eyes a fountaine of teares that I might weep day and night for the slaine of the daughter of my people Acts 12.5 When Peter c. As Christ was tender of the Sain s when persecuted by Saul Acts 9. So every member of Christ participating of his tendernesse feeles in his degree the injuries done to the rest 5. It trembles at the word of God Isa 66.2 Contrition of spirit and trembling at the word doe goe together there is such Majestie authoritie holynesse severitie and glory in the word that a tender heart trembleth at it 2 Chron. 34.27 Josiahs heart was tender he trembled and humbled himselfe before the Lord when the Law was read before him And those in Ezra trembled at the words of the God of Israel Chap. 9.4 6. It s obedient unto the call and will of God its Cor â—equax morem gerens domino let the Lord call it saith here I am what wilt thou have me to doe whether shall I goe I am ready for it Abraham had a tender heart and when God cal'd for his Isaac and bad him goe and offer him upon mount Moriah Gen 22. he had a tractable heart he yeilded presently to the Lord without any dispute or delay a tender heart is an obedientiall heart J siah was tender heâ—rted and he did the will of God most throughly of any of the Kings of Judah none of them did reforme so as he did 2 Chron 35.18 David was a man of a tender spirit and he fullfilâ—'d all the wills of God Acts 13.22 7. It s tender towards o heâ—s a tender heart hath a tender tongue and a tender hand the man hath such an heart speaks evill of none doth harme to none such an one is mercifull to his Beast much more to men he pities those are in a perishing way and would pull them out of the fire ahe Law of kindnesse is in his lips and actions of love are in his hands Jobs heart was soft Job 23.16 and you may finde what his words and actions were Chap. 29 11 12 13 15 16. When the eare heard me then it blessed me he spake such comfortable words to them gave them such good counsell that they blessed him for it and his actions were delivering the poor and fatherlesse helping the blind and lame and making the Widowes heart to rejoyce Tendernesse of heart breeds tendernesse towards others Its sayd of Esau he was red all over like a hairy Garment Gen. 25.25 hee was red and rough
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
it provokes God greatly and lays all wast ibid. it s call'd whoredome and wherein that lyeth 14. Idolatry a God provoking sin 150. a grievous sin and wherein it lyes 164. a wrong to God 151. causes God to depart 152. Idolaters act closely 163. not so closely but some espiall ibid. Idolatry infatuates wise men 165. the cunning of idolators ibid. are expensive ibid. forget all modesty 170. spreads to both sexes 172. makes shameless ibid. Idols were wept for how much more for God wrong'd 172. Idols besot 173 Idolatry loathsom 178. God sets a speciall mark upon idolators 194. who are such 195. Idolatrous worship stinking 195. brings destruction ibid. no symbolizing with Idolators 219 220 Idolators shall not go unpunish'd 467 Jehovi when used 257 Jeremy why he purchased Hannameela land 56 57 Jewes under the Law saved as we under the Gospel 216 Images of the Sun 5. Image of jealousie what it was why so call'd how seated 147. Images pull down Gods worship 149 Incense made of sweet and costly things 163. a token of worship ibid. Infirmities God pitties infirmities 368 369. so should men 376 Ingratitude makes God appeale to man 166 Injustice abhomination to God 182. a crying sinne ibid. Israel put for Judah 345. Israelit es why so call'd 152. the God of Israel a glorious God ibid. why stiled the God of Israel ibid. 325. why the house of Israel 263. the land of Israel why not the land of Judah 388. a choise land ibid. their severall captivities 389. by whom gathered ibid. the land of Israel hath many Eulogies in Scripture 355 Jubile what they did that yeare 56 Judgements of God sudden 36. they are his messengers 38. just ibid. 132. they linger not 43. walke where God pleases 44. by degrees he comes to severitie of them 121. generall when sin is so 131. Judgements God makes them known before he executes them 205. and why 206. none come but at the Lords appointment ibid. a time when God hastens judgments 206 207. no escaping Gods judgements 212. when judgements are abroad Christ intercedes 216. The Lord proceeds to judgement judicially 230. judgement begins at Gods own house and why 247 253. God in executing them manifests mercy 248. a time when judgement delayes not 248. judgments an extensive at sinners sins 254. God intense upon judgements ibid. they puzzle Prophets 261 262. Gods punishments exceed not mens sins 270. judgements are in the hand of Christ 287. at his dispose 296. He proceeds considerately 296 297. declares the cause of his proceeding to judgement 394. no waving of judgements ibid. God can use any instruments to accomplish them 351. the ground scope and end of judgements 353. sudden notes severity 360. immediately from the Lord terrible 360 361. judgements falling whilst ordinances are administring 362. the godly feare when wicked fall 364. put the Saints upon prayer ibid. the beginning of judgements an inlet to misery 364. judgements sanctified 397. how evidenced 397 398. God just in his judgements 467. not discern'd by wicked men 476. the cause in themselves ibid. judgements produce those effects mercies doe not 487. God shewes mercies amidst judgements 487. 497. wicked mens thoughts about judgements vaine 505 K Kingdomes have an end 33. their ruine is in themselves 52 53 Knowledge those will not know God in a way of mercie shall know him in a way of judgement 133 L Law to perish from the Priest what 119 Left I was lest what it meanes 256 Light given and taken away at pleasure 125 Lord God what they denote 257 Love where love it God dwells 225. it unites 417. once commanded to take the shield of faith twice to put on love ibid. Lyes termed barres 372 M Man who the man was cloathed with linnen 283. men unspirited against evill 64 men chiefe in place usually corrupt 336 men of rigid spirits 370 corrupt men are glad to be rid of the conscientious 370 371 Mark set a mark of that phrase see 227 228. Christs marking of his what it intimates 228 229. who it is is the marker of Saints 234. God distinguishes between the precious and the vile 236. 246. the mark of Christ and of the beast different 234. the deliverance of the markt ones a type c. 246 Meanes God carries on his worke by weak meanes 479 480 Meetings private ones lawfull 138 God hath honour'd them 139 Mercie of God is free in regard of persons places times 17. mercie is oft shewed when there is cause of sharpe judgements 18. abuse of mercies defiles them 82. choicest mercies apt to be abused 92. abuse causeth losse of them 95. mercy acts before justice 248. mercies sanctified produce answerable effects 397. God when in a way of mercy multiplies mercies 452. mercies oblige to obedience 454 Ministers what they should be what not 247. must deprecate judgements comming 260 261. the Lord acquaints them with his proceedings 266. why he doth this ibid. Ministers must doe their office 344. God enables them to the work 345. must tell men of their sins 346 347. must speake to those they are intended for 473. must declare what they have heard ibid. must be faithfull ibid. not look at the successe 477. must open things mysterious 490. must stand in the gap 520 521. termed builders husbandmen 526 Mischief what it notes 117. one follows upon another 120 Mountaines of Israel 2. speaking to them 3 Mourne Gods people should mourne for sinne and judgements that come by them 29. There be-times for great ones to mourne 128 129. why the godly mourn 238. to 240. for what England should mourn 240. to 242 N Necessitie it makes men seeke what was neglected before 115 Nehemiah what that name signifies 399 New how taken in Scripture 425 Number of the number Seaventie 162 O Obedient an obedientiall spirit suitable to Christs commands 156. all creatures at Gods command 212. 313. Christ himselfe 213. 288. the end of mercy is obedience 454. obedience how qualified 455. an evidence of the worke of grace ibid. t is from God 456. tis mans duty 480 One how the word may be taken 399. one heart how meant from 399. to 401. its description ibid. oneness of heart diversly consider'd from 401. to 403. when this oneness was amongst the Jewes 403 404. one heartednesse whether attainable in this life 404. mens hearts of themselves not one 406. oneness a great blessing ibid. the good of it particularized the evill of its contrary specified 407. oneness invites others 408. improves grace 409. furthers prayers ibid. an honour to Christ 410. sympathizes with each other ibid. an evidence of grace 411. makes willing to doe for another ibid. Helps to this oneness or unitie 411. to 416. preservatives of it 416. to 418. Inducements to it 418. to 422. Oneheartednesse the gift of God 422 Oppression a spreading sinne 191. what the Hebrew for it signifies 192 State oppression and Church corruption got together 193. Causes God to deale in fury 198.
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern