my Text and that is spare in my Text is pitty here And Deut. 7.16 Thine eye shall have no pitty upon them The Heb. is the same word thou shalt not spare upon them spare to execute vengeance upon them so that they are used promiscuously one interprets the other an eye not sparing is to shew no mercy no pitty That in 1 Sam. 24 10. clears it when some bade David kill Saul when he cut off the skirt of his garment saith he but mine eye spared thee that is had pitty on thee and I kil'd thee not if mine eye had not spared thee I had killed thee without pitty without mercy Jer. 21.7 He shall not spare them neither have pitty nor have mercy lo jachum velo jachmol velo jerachem the two first words are in my Text and they are both interpreted by the last not to spare not to pittie is to have no mercy what ever motives be thereunto Slay utterly olde and young In the Heb. it 's the old man the young man the maiden and little child all in the singular number which is put for the plurall Q. Here a great question is moveable how it stands with the justice of God to give charge for the destruction of little children which were innocent A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little children some take to be meant of such as could play in the streets and were under 20. years Gen. 47.12 Joseph nourished his Father and his brethren and all his Fathers houshold with bread according to their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the little ones Ad os parvuli they were not sucking children but such as could run up and down that Joseph nourished now if the little children be taken for such they might be guilty of great sins as the children that mocked the Prophet and so deserve death But take little children for such as have not committed actuall sinne even babes new born in the womb of which sort many perished in the flood and many in Sodome such God may cut off without impeachment of his justice 1. He hath an absolute dominion over his creatures hee is the potter and we are the clay if he make the vessell hee may break the vessell shall he not doe with his own as he please hee gives life to babes and he may take it from them when and how he pleases 2. They were defiled with originall sin and deserved death the wages of sinne be it originall or actuall is death and it matters not whether a naturall or a violent death therefore he forbade Jeremie to take a wife to have sonnes and daughters in Jerusalem and as for those sonnes and daughters should be borne there they and their fathers and mothers should be consumed by the sword and by famine Jer. 16.2 3 4. 3. They are parts of their parents part of their family part of their substance and God may punish the sinning parent in his child as well as in his stock 4. Had they lived it 's likely they would have trod in their fathers steps and sinn'd those great sinnes they did like them in Jer. 7.18 Children gather wood and the fathers kindle the fire and the women knead the dough Neither doth God punish upon prevision of future sinne but takes them away from present and future pollution 5. God might notwithstanding this outward temporal judgment have mercie on their soules questionlesse many children dye more terrible deaths then by the sword and yet perish not eternally Come not neare any upon whom is the marke Q. If this marke were not a visible marke how should they know them and spare them A. The Lord knew who were his though men knew them not and it 's probable such is the rage of the wicked against the godly that if they had had a little distinguishing character from others they would the rather have fallen upon them and cut them off but the Lord ordered the judgement so and their spirits so that they came not neare them The mark was inward in the fore-heads of their consciences and providence watched and wrought for them without God might dart a feare into them disable them from doing the mark'd ones any hurt divert them to other families and persons and this manner of speech is more then if he had said doe not kill them they might doe much hurt to them yet not kill them but when he saith Come not neare them God doth make a fence about them and compasseth them with this command and his favour in it as with a shield against all evill and wrong This deliverance of the mark'd ones from the slaughter-men is a type of Gods preserving his in all great and generall calamities and especially of freeing his Elect ones from hell and the furies thereof The Chaldeans must not come-neare the mark'd ones to destroy them and Devils must not come neare those Christ hath sprinkled with his blood to ruine and destroy them They are freed from the power of Sathan and eternall death Begin at my Sanctuary This was the holy place the habitation of God where his worship was where he gave out gracious answers unto them yet here they must begin Why here 1. They trusted in the holinesse of this place Jer. 7.4.10 When they had sin'd grievously they thought that if they came and worshipped there all was well they were delivered and cried out the Temple of the Lord God would begin with their confidence 2. They had greatly polluted that holy place there was the Idoll of Jealousie there was the forme of every creeping thing and abhominable beast pourtraied upon the walls there were men offering incense to those Idols there was the filthy Idoll Tammuz and women weeping for it there were men with their backs towards God the Arke and worshipping the Sun Eastward there they put the branch to their nose great abhominations were gotten into the Temple they must therefore begin there 3. The sins of the Priests and Prophets who belonged to the Temple were exceeding great they were messengers of God to the people and mouths of the people to God and above others should have been cleane holy gracious free from the sins of the times they should have been exemplary unto others but if you observe the Scripture a little you shall find they were patterns of all impiety to the people they were ignorant blinde dumb drunken Isa 28.7.56.10.12 Unclean filthy strengthening the hands of the wicked Jer. 23.14 Covetous cruell Isa 56.11 Micah 3.5 Conceited of their owne abilities Jer. 8.8 Flatterers and dealt falsely with the people Jer. 6.13 14.27.15 They perverted the word of the Lord Jer. 23.36 They rejected his word Jer. 8.9 They prophecyed their own dreames Jer. 23.7 and put it upon God saying he saith v. 31. They ruled with rigour Ezek. 34.4 They reproached slandered and complain'd of the true Prophets stirring up enemies against them and seeking their liberties and lives Jer. 26.8 9.11
he bids him make seven Altars that they might worship their god Baal there Heathens had many such places Deut. 12.23 Yee shall utterly destroy all the places wherein the Nations served their gods upon the high Mountaines the Hils and every greene Tree you shall overthrow their Altars breake their Pillars burne their Groves with fire hew downe the graven Images of their gods and destroy the names of them out of that place God would not have his people to worship him in any heathenish wayes or with heathenish Rites but they built themselves High places Images and Groves on every high hill and under every greene Tree 1 Kings 14.23 Jeroboam made an house of high places 1 Kings 12.31 They were to sacrifice in the Tabernacle when they had speciall and propheticall warrant they might sacrifice any where and after the Arke was taken which had stood at Shiloh 343 yeares and was moveable from place to place then it was lawfull for the people to offer in the high places Before the Temple was built notwithstanding the destruction of the High places threatned by Moses Levit. 26.30 By Amos Chap. 7.9 by Hosea 10.8 and other Prophets many of Gods people sacrificed in the high places under Trees and elsewhere as Gideon Judges 16.19 Samuel 1 Sam. 9.19 David 2 Sam. 24.25 Solomon 1 Kings 3.4 Manoah Judges 13.19 Elijah 1 Kings 18.31 32 c. God accepted their sacrifices and wincked at this errour but their sacrificing after in the high places did bitterly provoke God and the complaint was that the high places were not taken away 1 Kings 22.43 1 Kings 15.14 They continued till Hezekiah's dayes who removed them 2 Kings 18.4 But Josiah utterly destroyed them out of the Land 2. Chron. 34.3 Yet those Kings that came after restored them againe It is said of Jehoahaz He did evill in the sight of the Lord according to all that his Fathers had done 2 Kings 23.32 Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Images shall bee broken Hebrew Chammanechem the Sunne Images Chammah is a name given to the Sunne Job 30.28 from Chamam calere because of the great heat thereof and Chammanim is Sunne Images Hence Jupiter Hammon who had a famous Temple in Affrica wherein was the Image of the Sunne as A Lapid in Levit. 26.30 hath it Macrobius lib. 1 Saturn c. 23 and Macrobius shewes that Jupiter and the Sun were the same The Idolatrous Jewes were accustomed to worship the Sun 2 Kings 23.5 Ovid. l. 2. Metam They burnt incense to the Sunne And because the Heathens were wont to worship the Sunne under the figure of a Charriot and foure Horses it is said The Kings of Judah gave Horses and Charriots to the Sunne v. 2. The Rabbies thinke these were living Horses which drew a Charriot dayly toward the East and some fitting in it did salute the Sunne in the Kings name others more probably conceive these Horses and Chariots were pourtrayed Effigies set up at the entring in at the house of the Lord in honour of the sunne and so set above their Altars 2 Chron. 34.4 Buxtorf and Junius call them Subdiales statuae Statues that stood a broad and were exposed to the Sun Aben Ezra thinkes they were houses or Chappels made for the worship of the Sunne I conceive they were Images set up for that purpose you have mention made of them in Isa 27.9.17.8 Some thinke they were little Courts wherein were Altars and fire preserved upon them in honour to the Sunne Calvin thinkes them so cald ab aestu because Idolaters runne after them as Adulterers doe after Whores Others from Chemab furor Deod on Levit 26.30 because they are carryed with fury to that service Vid. Buxtorf in Chamam Isa 57.5 Inflaming your selves with Idolls I will cast downe the slaine men This seemeth a strange speech slaine men are not standing It is also to prophane pollute need not casting downe The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar renders interfectos vestros They are slaine men that fall downe to Idolls that serve other Gods men appointed to be slaine or confossos vestros your wounded men For Shalal is perforare and its probable that many being wounded by the Chaldeans would flye out of Jerusalem to the Hils Altars Groves and Idols for safety and there the Lord would destroy them before the Idols their enemies should find them out and make an end of them Hosea 10.8 They shall say to the mountaines cover us and to the Hills fall on us They were in great feare distresse and hid themselves yet that prevented not their death Jer. 12.12 The spoylers are come up upon all high places through the Wildernesse for the Sword of the Lord shall devour from the one end of the Land even to the other end of the Land and no flesh shall have peace They should finde no favour at their Altars in fight of their Idolls Idolaters conceit that the gods in honour of whom they set up their Altars and Images will relieve them in distresses and turne aside evill from them but it should not be they should find no mercy Sennacherib was slaine before Nishrosh his god Isa 37.38 It is also in the 5. and 6. verses Before their Idols Gillulim dunghill gods excrementitious Deities from Galal dung So it s rendred in the 1 Kings 14.10 Quod circumvolutions emittitur even mans dung which is most loathsome and unsavoury This name is put upon Idols to shew how they doe stinck in the nostrills of God and make the Worshippers of them filthy stinking creatures they are like Swine that feed upon and wallow in dung Idolls defile the soule and body both for usually spirituall uncleannesse and bodily doe goe together Idolatry and Adultery are companions Jer. 5.7 8. They worship other gods and neigh after their neighbours Wives Idols doe defile and cause defilement Ezek. 22.3 Thou makest Idols against thy selfe to defile thy selfe V. 5. Altare polluitur contactu cadaveris Calv. I will lay the dead carkasses of the Children of Israel c. They should want buriall be exposed to open shame their Altars be defiled with blood and bones Josiah polluted the Altar with the bones and carkasses of dead men 2 Kings 23.16 20. And Jeremy tells of the bones of Kings Princes Priests Prophets Bones blood carkasses pollution because they are signs of death and fruits of sin and Inhabitants of Jerusalem that should be taken out of their Graves be spread before the Sunne Moone and host of Heaven whom they worshipped and not to be buryed but should be for dung upon the face of the Earth They had served dunghill Idolls and God would make them dung yea in the place where they had so sinned should they suffer this heavy judgement even before the Idols The Jewes used to bury the bones of their Kings with Gold Silver costly Garments Crowne Scepters and Armes Prophets and other chiefe men had some pretious things
to Ariel the City where David dwelt Ariel is Jerusalem so called because there was the Mountaine Temple and Altar of God so it is in Ezek. 43.15 The Altar shall be four Cubits the Hebrew is Harel the Mountaine of God where the Temple and Altar was but the word is Ariel not Harel and signifies the Lyon of God not because Jerusalem was in the forme of a Lyon but for that it was a strong City thought to be impregnable and God threatens ruine against it and Vers 5. It shall be at an instant suddainely when men have no thoughts thereof it should be as suddaine as Thunder Earth-quakes and Tempests are Vers 6. Hab. 1.7 Shall they not rise up suddenly that shall kill thee Yes they should the Northerne Army was upon them before they looked for them they cryed Peace Peace and when it is so then sudden destruction is at hand 1 Thes 5.3 The old World was secure untill the day that Noah entered into the Arke Luke 17.27 and then the Flood came presently and destroyed them all they beleeved neither Noahs Preaching nor his preparations for himselfe and Children So in Sodom they were not awakened out of their security till the fire and brimstone was felt Gen. 19.28 29. Agag thought the bitternesse of death past when he was going to execution 1 Sam. 15.32 While Belshazzer is drinking healths God sends a hand to write a sentence of death against him and his Kingdome Dan. 5.4 5 30. In a morning shall the King of Israel be utterly cut off ere he can get out of his Bed God would let out his blood Hos 10.15 What ever men thinke the Judge and Judgement is at the doore its neer Germany Denmarke Ireland England did not thinke that such sad bloody destroying Judgements were so neer as now they find them Let us not be secure but feare passe the time of our sojourning here in feare remembring Solomons happinesse Prov. 28.14 Happy is the man that feareth alway and Jobs practice The thing which I greatly feared is come upon mee Job 3.25 Let Gods Judgements come sooner or later it 's duty wisedome in us to feare to prepare for them its folly to sleep when thieves are about the house and may prove death to doe it when a fire is kindled in the habitaâ—ion 2. No people sinning grievously against God are exempted from desolating judgements this people was Gods people more peculiarly then any people in the World besides Deut. 7.6 A people neere unto God Psal 148.14 Wise and understanding Deut. 4.6 They were the Redeemed ones Isa 62.12 The holy people Dan. 8.24 that knew Gods name Isa 52.6 That had Gods Law in their hearts Isa 51.7 That were blessed above all Deut. 7.14 They had the holy Land the Temple Worship Ordinances Oracles of God the Prophets and presence of God onely All the World besides lay in darknesse were without God but these were his strength his glory Psal 78.61 As deare to him as the apple of his eye Zech. 2.8 Yet when these people sin'd and rebel'd against God destructive judgements came upon them An end is come upon Thee Vpon thee Jerusalem upon thee my people They were honoured with many titles were Gods Church yet when they sin'd against God cast off his Yoâ—k none of them not all their priviledges would protect them from desolation Gods Judgements are Gods messengers sent forth at his pleasure I will send mine anger upon thee God hath the command of judgements as any man hath of his servants the Centurion had not so much power over his Souldiers as the Lord hath over punishments calamities and ruines of Kingdomes be they publique or private judgements they are at the beck of the Lord What was the anger and judgement here the sending of Nebuchadnezzar with his hasty and bitter Caldeans to destroy the Jewish Nation God had that King and all Forces at command to send out of Babylon about his service to make Warre upon his people that were Idolatrous God hath his four sore judgements to send upon a Land when he pleases Ezek. 14.21 He can send Hornets among people to sting them to death Deut. 7.20 If he doe but hisse for the Fly of Aegipt and the Bee of Assyria they shall come and doe their office Isa 7.18 19. If God call for any evill upon Kingdomes Cities Churches Families Persons they come presently and accomplish the message they are sent for when God spake by Moses and sayd Let there be Froggs Flies Lice Murraine Hayle Locusts Blood Darknesse Death they came immediatly God hath called for a Sword upon most part of the Christian world and is it not at worke Doth it not eate flesh and drink blood May we not say O thou Sword of the Lord how long will it bee ere thou be quiet put up thy selfe into thy Scabbard rest and bee still How can it be quiet seeing the Lord hath given it a charge against Ashkelon and against the Sea shore there hath he appointed it Jer. 47.6 7. God hath command of Warres gives charge to the Sword against Ireland England other places there hath he appointed it and how can it be quiet no till Gods will and worke be accomplished there is no quiet 4. Gods proceedings with a guilty Nation are just and equall his judgements are without reproofe I will judge thee according to thy wayes not as I will but as thou hast done not after my wayes or the wayes of other people but after thine owne ways how just is it that a man should reap what he sows If men have the Law passe upon them according to the nature and merit of their facts what wrong is done to any who hath cause to complaine of the Judge God knows the nature and merits of a Nations sinnes and proceeds in his judgements accordingly He is a righteous Judge and no man hath just cause to complaine he stops the mouth of iniquity Lament 3.39 Wherefore doth a living man complaine a man for the punishment of his sinnes he should not doe it It s just equall that if a man sinne against God he should suffer from God if God beare his sins he must beare Gods punishments let Kingdoms suffer dreadfull things from Heaven Warres Famine Pestilence what ever is destructive God is to be justifyed by all he deales with you according to your wayes let the most carping Momus the severest Critick let Satan himselfe Gods greatest enemy examine his judgements upon Kingdomes Churches together with their sinnes and he shall justifie God and pronounce him cleare equall righteous in his wayes God deales not otherwise with men then their wayes require Zech. 1.6 According to our wayes and according to our doings so hath the Lord dealth with us Therefore justifie God and be patient 5. It s mens owne wayes which bring ruine upon them I will judge thee according to thy wayes Thy wayes bring my judgements Proverbs 1.31 They shall eate of the fruit of their owne wayes
and bee filled with their owne devices What fruit doe mens sinfull wayes bring forth even sower and bitter fruit guilt feares sorrows afflictions ruine upon such fruit they must feed with such fruit they shall be filled Hos 13.9 O Israel thou hast destroyed thy selfe Israels sinnes were her wounds they were the Plague Famine and Sword that ruined them the iniquities of a Kingdome are the deaths of a Kingdome their sinnes will find them out Numb 32.23 They are like Blood-hounds that hunt out the Authors of them and cease upon them hence Isa 59.12 It s sayd Our transgressions are with us to weary us to wound us to destroy us men cannot shake off their sinnes they have committed they will follow them seaze upon them hold them fast Prov. 5.22 His owne iniquities shall take the wicked himselfe and he shall be holden with the Cords of his sinnes he shall dye without instruction wicked mens sinnes may take others and sometimes doe but they certainely take themselves they twist Cords to bind but it is themselves it s to make themselves burnt sacrifices for Hell 6. When God comes in judgement upon a Nation he will deale throughly with it visit for all sins I will recompence upon thee all thine abominations God tooke notice of what was done in the darke in the light upon Mountaines in Valleys under every green Tree no Idols false Worship inventions of theirs but the Lord observ'd them reserv'd them in mind and rendered unto them answerable for them before he had dealt with them for some now he would deale with them for all their abominations and bring them as an unsupportable burden upon them Vers 4. And mine eye shall not spare c. Much is sayd in the sacred Scriptures of the great and tender mercies of the Lord and many patterns of his mercies are to be found therein and the sinners in Zyon conceited God to be all mercy sinn'd securely and fear'd no judgements upon this great abuse of Divine mercy saith the Lord Mine eye shall not spare neither will I have pity you shall find me all justice consuming fire without any sparing or pitying judgement after judgement shall come upon you till you are destroyed you thinke to goe on in your sinfull wayes and find me mercifull but I am provok't and you shall feele me dreadfull nothing shall prevaile to draw me to any remorse or pity the consideration you are my people not reproach of Heathens round about you not your prayers teares sufferings blood not that you are Abrahams and Davids posterity not the dishonour my Name shall have by you I am now hardened against you and will punish thee openly according to thy abominations thou shalt have great punishments in the middest of thee which will evidence the greatnesse of thy sins and cause thee to acknowledge me to be a just God of the words in this Vers have been spoken Chap. 5.11 8. Vers Chap. 6.7 and in the precedent Verse of this Chapter CHAP. VII 5. Thus saith the Lord God An evill an onely evill behold it is come 6. An end is come the end is come it watcheth for thee behold it is come 7. The morning is come unto thee O thou that dwellest in the Land the time is come the day of the trouble is neer and not the sounding againe of the Mountaines 8. Now will I shortly poure out my fury upon thee and accomplish mine anger upon thee and I will judge thee according to thy ways and will recompence thee for all thine abominations 9. And mine eye shall not spare neither will I have pity I will recompense thee according to thy wayes and thine abominations that are in the middest of thee and yee shall know that I am the Lord that smiteth SOMETHING I shall open in these Verses not much In the 5. An onely evill Evill befell them before but none like this none so great so destructive to the Jewish Church and State it hath reference to that in the 5. Chap. 9. Vers I will doe in thee that which I have not done and whereunto I will not doe any more the like No such extreame and deadly destruction shall befall thee I have one evill now left for thee which shall be without all comparison there shall need none after this to make a full Ruine of thee God hath evils to doe his will at once and so it may be called an onely evill 1 Sam. 26.8 saith Abishai to David Let me smite Saul with the speare even to the Earth at once and I will not smite him the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At once it s the same word with onely in this Verse he would utterly slay Saul at one stroke and God with one judgement would utterly destroy the Jewes such a phrase you have in Nahum 1.9 He will make an utter end affliction shall not rise up the second time God would bring such a judgement upon Niniveh that at once it should be destroyed a second affliction should not be needfull the evill of that day should be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Caldee reads it otherwise Evill after evill shewing the succession of evils that should follow one after another till they were destroyed as wave follows wave one cloud another c. so affliction should come after affliction sinnes goe linked together and so doe afflictions Levit. 26.18 21 24 28. they goe by sevens God can at one judgement at once destroy sinners Hosea 5. Kingdomes Cities he can at pleasure bring many one after another destroy by degrees be a moth rottennesse a Lyon to Israel and Judah we should take heed how we offend such a God Verse 6. It watcheth for thee Thou thoughtest judgement slept but it is awake and waits for or against thee thou thoughtest it a dead thing but it is alive and making hast towards thee The Hebrew word signifies to be weary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if judgement were weary with staying so long or God weary with deferring it now there should be no more delay it notes also to excite a man asleep one dead as in the 2 Kings 4.31 The Child is not awaked that is not raised from the dead So here God had threatned them by his Prophets Isaiah Jeremiah others many years and they thought the Prophets words winde because nothing was done at least that such a judgement would not befall them in these dayes as they had foretold Ezek. 12.21 27. as if the judgement they spake of was asleep or as a thing dead therefore it s said it lives is awake and watcheth as a theife to spoyle as a Lyon for a prey and hereby is poynted out the suddennesse of its comming and intention of God to destroy them This Verse the former and that follows are full of Divine Rhetorick Asyndeton Anadiplosis Epanalepsis Metaphoraes Paronomasia Apostrophe and others are evident in them the Scripture hath as great Elegancie as
should be no advantage to them Quest But why did Jeremie purchase land after this time In Jer. 32. you shall finde hee bought land in the tenth yeare of Zedekiah when Jerusalem was besieged when himselfe was in prison vers 2. He bought Hanameell sold subscribed and seal'd the evidences which Baruch put into an earthen vessell and hid for many dayes Answ 1 1. The right of Redemption belonged to him he being the nearest kinsman was to doe it see Levit. 25.24 Ruth 4.4 But there were Wars in the gate and when Wars are awake Inter arma silent leges the Laws do sleep 2. Hee had speciall warrant for it vers 8. Hee saith then I knew that this was the Word of the Lord that Hanameel came to him and bade him buy his field hee knew that it came from God and it had been sin in him not to have done it 3. He purchased this Land by faith knowing that the Captivity should not exceed 70. years and that there should be a repossession of houses fields Vineyards after the captivity ver 15. and believed that the holy seede should return Ezekiel spake of those present in Jerusalem that should be caried away perish and not return For the Vision is touching the multitude thereof which shall not returne These words must be cautiously observed the multitudes returning must not here be understood but the vision shall not returne The Hebrew is the vision to the multitude thereof shall not return or the vision shall not return to the multitude thereof there is no which in the Hebrew which makes the doubt in the English and alters the sense The vision shall not returne that is the propheticall threatning I have had touching the besieging and destroying of Jerusalem and the whole Land shall not be in vaine the Prophesie denounc'd against them shall not return void be without successe it shall not be recalled but stand firme not be reiterated once shall suffice by that time the truth of this prophesie is executed and weight of it fallen upon you there will be no thought of possessions or place of inheriting lands Some read it the vision to all the wealth making the sense to be a threatning of their estates to be plundered and spoyled which they trusted so much unto this is supposed in the other for the Prophesie taking hold upon them their estates could not be safe Neither shall any strengthen himselfe in the iniquity of his life The Hebrew is a man in his iniquity of his life shall not strengthen or thus a man shal not strengthen himself whose life is in his iniquity it 's so in the Margin Not comfort saith the Vulgar where there is comfort there is some strengthning men have thoughts to strengthen themselves in their wicked wayes but it shall not be not their Councels not their multitudes not their riches not their priviledges not their confederacies with others not their Military preparations not their serving of false Gods nothing shall strengthen them against the Chaldeans to withstand them The iniquity of their lives is stronger to ruine them then all the strength they have besides can make to defend them It 's not their art policy power that shall deliver them from the Judgement decreed and threatned sometimes mens iniquities their malice violence blasphemies stubbornesse makes others forbear them and loose their right rather then they will meddle with them But here it shall not be so the greater their Iniquities the rather the sooner would God punish them Or thus you have heard many threats and heavy judgments against the City and Land but you are secure you repent not you goe on justifying your wayes thinking all well that we the Prophets are lyars that there is no danger or feare but you shall know that your wayes are sinfull and will not afford comfort or strength to stand it out in the evill day no man ever got strength by or in Iniquity Observ 1 That the things of this life are litle to be valued we should not be solicitous about them for the time may come that wrath may be upon them and what are they then worthlesse comfortlesse vexing things it vexed many of them that their estates should fall into Chaldeans hands and the price of desirable things was abated the buyer was not to rejoyce nor the seller to mourn for neither the one or the other had got or lost much and what ever they had should come to nothing If men magnifie temporals and exalt the price of them God will vilifie them and make them at a low rate all the wealth of Judah and Jerusalem was now to be a prey to the Adversary yea their Gardens Orchards Vineyards Lands Houses Wives Children and what ever was considerable amongst them should be taken from them Now there was no Terra firma in that Kingdom all things were moveable in fluxe upon the wing and little cause had they to laugh or weepe for those things the like is our condition at this present all uncertain much in the Enemies hand therefore as the Apostle 1 Cor. 7.29 Let them that have wives be as though they had none they that weepe as though they wept not they that rejoyce as though they rejoyced not and thou that buy as though they possessed not Now let mens hearts be off from all so looke upon all conditions all possessions as uncertain as nothing as taken from you as departing from them Let your thoughts be upon the inheritance that is incorruptible undefiled and that sadeth not away which is reserved in heaven 1 Pet. 1.4 Observ 2 2. Covetous men are glad of good bargains though wrath be upon them they look at the gains not the wrath necessity danger made men sell all and covetousnesse made others buy all and because they had much for a little they rejoyced but little cause had they for the wrath of God was upon all they bought Covetousnesse is watchfull for advantages of gaine but blind in discerning wrath accompanying that gain Josh 7. Achans covetousness caused him to take the Garment the sheckles of Silver and wedge of Gold But it blinded him so that hee saw not the cursednesse of them nor the stony death that followed them In Lots dayes there was buying and selling till the fire consumed what was bought sold together with the buyer and seller Luke 17.28 29. Covetousnesse is greedy of its prey even when death is in it it wil buy houses when fire is kindled in them and land when the curse of God is upon it beware therefore of this sinne saith he Luke 12.15 For a mans life consisteth not in the abundance of the things which he possesseth his death and his destruction may be in them they cannot adde to his life or the true comfort of it but they may take away from it James 5.3 The rust of their gold and silver shall witnesse against them and eate their flesh as fire Observ 3 3.
satisfie their soules nor fill their bellies Such shall be the famine and want of bread that all their wealth shall not purchase bread enough to relieve and satisfie them though they have houses ful of all wealth yet their bellies shal have want and soules faint for hunger Soul here is put for the appetitive vertue as in Math. 6.25 Take no care for the life what yee shall eate or drinke The word is for the Soule that is for the appetite God will provide Here they tooke care for their bellies and appetites and had little or nothing Because it is the stumbling blocke of their iniquity They had no use or benefit of their estates when they had most need of them and why here is the cause they were the stumbling blockes of their iniquity By Iniquity some Expositors understand punishment and then the sense is That their silver and gold were the occasion of these sad judgements fell upon them Their Wars fiering of the City and Temple and their leading into Captivity The former translation hath it For this ruine is for their iniquity it renders stumbling block ruine and shews the cause it s for their iniquity and so iniquity is taken properly for sinne not punishment They had sinn'd and this ruine or judgement of casting away their silver and gold of finding no help of being hungry and unsatisfied was upon them for their sinne This sense is truth but the Hebrew being thus because it hath been the stumbling blocke of your iniquity It leads to this sense that their wealth was the matter and occasion of their sin their silver gold and great estates occasioned them to sinne more fully and more fowly and therefore these judgements came upon them their estates bred their sins and brought their judgments That wealth is the occasion and fewel of sinne appeares thus Rich men in Scripture are set out as apt to trust in their estates to be high-minded 1 Tim. 6.17 To glory in what they have Jer. 9.23 They are liberal to their own backs and bellies but hard hearted to the poor Luke 16.19 20 c. They answer roughly Prov. 18.23 They scorne others Psalm 123.4 They are covetous deceitfull having treasures of wickednesse in their houses Mica 6.10 They oppresse the poor corrupt Justice and fill all with violence vers 12. They keepe backe the wages of Servants and Labourers they live in pleasures wantonly securely James 5.4 5. They little mind Christ and his wayes John 7.48 Matth. 19.23 24. When Christ cals they have their yokes of Oxen which draw them so fast from Christ that all his sweet invitations prevail not they are prone to and prodigall in false Idolatrous worship Isa 46.6 What wickednesse doth not wealth prompt men unto Jer. 5.27 28. They are waxen rich and what then they are fat shining their faces their apparrel glisters but it follows they overpasse the deeds of the wicked the richer they are the worser they doe their riches are fuel to their lusts and cause them to act with more heate and strength Hence Christ cals them unrighteous Mammon Lu. 16.9.13 Riches are mens Mammons gods that open the door wide for and strongly entice to unrighteous and wicked things therefore wealth is cal'd wickednesse Psalm 52.7 Speaking of a wicked rich man he strengthens himselfe in his wickednesse In the margent its substance and notes wealth gotten by a mans labour Wealth gotten most honestly hath some-what in it which through our weaknesse and corruption may draw us to wickednesse and therefore here it fals under that notion Obser 1 That the creatures which promise the most help and raise expectation highest in times of trouble can do little or nothing for us Their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord Things precious and powerful can doe nothing for the owners in the day of distresse Zeph. 1.18 Prov. 11.4 They cannot deliver they cannot profit in the day of mans jealousie wealth will not profit much lesse in the day of Gods wrath But it s said Eccles 7.12 Money is a defence And Chap. 10.19 Money answereth all things Money may defend from poverty humane wrongs but not from sicknesse death or the wrath of God and it may answer for all our debts to men but not for our debts to heaven It 's not the fruit of your body can answer for the sinne of your soule Mica 6.7 much lesse the fruit of yâ—ur purse The profit men labour for in their health wil not profit in the day of Gods wrath Judas 30. pieces could not stil one throb of his Coâ—science Herods royal Robes Scepter Crown greatnesse could not protect him from the teeth of a few feeble worms nor all Jerusalems gold and silver the Jewes from the fury of the Mâ—des Isa 13 17 18. It 's not all your wealth can keep the plague out of the City or secure your lives when it s come In a Famine is not one loaf of bread more satisfying than all the gold of the earth Silver and gold are not eatable greene hearbs are more serviceable in such a case then they are Let the counsel of Gods Spirit therefore prevail with you Pro. 23.4 5. Labour not to be rich cease from thine owne wisdome Wilt thou set thine eyes upon that which is not for riches certainely make themselves wings they flye away as an Eagle towards heaven Here are 3. arguments against it 1. It 's humane wisdome not divine to do so 2. They are inconsiderable things they have no being in them they are not sufficient to helpe and deliver you in your streights 3. They are uncertain things they make wings to themselves and flâ—e away they are like birds in the nest that seeme to dwell there but presently their feathers grow and they are gone and their wings are Eagles wings they flie swiftly strongly from you A fire in a night â— therefore set not your hearts to get riches or if they be gotten set not your hearts upon them 2. That wealth in the day of Gods wrath when he deales with sinners iâ— so far from advantaging that it prejudiceth and wounds They shall cast their gold in the streets c. They found it did them hurt In prosperity they plead prerogative and must have their will and in adversity they have their prerogative above others but it is a prerogative of woes If any suffer goe into captivity they doe it first Amos 6.7 Nâ—buzâ—radan tooke the rich and fat ones with him and left the poore that had nothing to dresse the Vine-yards and possesse the Land Jer. 39.10 These had the priviledg of safety when others had a prerogative of misery The wealth of these men did multiply their woes 1. One wound to them was that they had not believed the Prophets threatning the ruine of their estates 2. That they had gotten their estates by unlawfull meanes 3. That they had done little good but much hurt
the Incense going up what thinkest thou are not these worthy of death themselves for these sins who should put others to death for the like Speake thy mind I appeal to thee in this case the injury is so notorious thou canst not but condemn them justifie me It 's frequent in Scripture for God in such cases to appeal to man and other creatures Isa 5.3 1 Chron. 2. Jer. 2.12 Deut. 32.1 Appeals are ease reliefe to the hearts of those are wrong'd and griev'd and God in this case deals after the manner of men 11. False worship is a worke of darkenesse Idolaters have corners chambers dark places these 70. were in the dark and did the works of darknesse Idolatry is called a worke of the flesh Gal. 5.19 20. and all works of the flesh are darknesse The Heathens had their opertanea tenebrosa sacra Junius Polanus occult and dark worship Truth loves the light but errour iniquity darknesse John 3.20 Evill doers hate the light they sculke and hide up themselves and their wayes These 70. had power in their hand yet durst not justifie their works openly but carryed all closely but how close soever sinners are God sees them Those words In the chambers of his Imagery Some render it in the secret of their own imaginations Lavater Calvin which shews that what ever are the thoughts workings and imaginations of mens hearts the Lord sees them and can discover them They had Idols in their chambers and Idols in their hearts Idolaters have strong thoughts in their hearts of the ways they are in of some mistery and excellency in them which the vulgar knows not but let men be ignorant of them the Lord sees them Isa 29.15 Men think to hide their counsels thoughts practises from the Lord but he sees the deceitfulnesse of their hearts the wickednesse in them and because they carry things close he searches he tryes them what they are Jer. 17.9 10. 12. That atheisme unbeliefe pride are the causes of mens going out from God and falling to idolatrous and other sinfull vile practises For they say the Lord seeth us not he hath forsaken the earth Atheisme denyes his presence Infidelity his assistance and Pride carries them out for help else where and tacitely layes the blame upon God he hath left the caring for us wee are in the midst of dangers and must seeke for protection from some Deity or other and if it be a sin he may thank himself if he had not forsaken us we would not have forsaken him chosen any other but we are necessitated to it Here 's the pride of Idolaters and in Jer. 18.15 all these are included in one word because my people have forgotten me they have burnt Incense unto vanity They forgot God and hereupon became atheisticall unbelieving and proud VERS 13 14. He said also unto mee turne thee yet again and thou shalt see greater abbominations that they doe Then he brought me to the doore of the gate of the Lords house which was towards the North and behold there sate women weeping for Tammuz HEre you have a third part of the Prophets new Vision containing yet greater abhominations then before which is set out 1. From the place the doore of the gate of the Lords house It was the Priests Court and at the entrance into the Lords house and the nearer they sin'd to the Lords house the greater was the wickednesse 2. The nature of the abhomination women sate there weeping for Tammuz It was not according to law for any to be in that Court at that gate but Priests onely Now here were women and women sitting and weeping and that for Tammuz which were greater abhominations then what were before What or who this Tammuz was must be opened unto you the word is not mentioned else-where Some Rabbies say this Tammuz was an hollow idol with eyes of lead under which they used to put fire R. David R. Solomon the heat melting the leaden eyes the idoll seem'd to weep and so moving compassion in the women they became co-weepers wiâ—h it but the Text saith not the Idoll wept but that the women wept Shindl. saith the Idols had their Prophets and this Tammuz was vir ex prophetis idoli one of the idolatrous Prophets whom the King slew in honour of him was set up an Idoll so called from his name or because on the first day of the moneth Thamuz they did celebrate his festivitie the 17. day of this moneth they fasted for the breach of the Tables of the law and on the first feasted and brake the Law it selfe most abhominably The vulgar Translation reads it Adonis and many Interpreters so carry it Adonis was sonne of Cinara King of Cyprus a great lover of pleasures chiefly of Garden-delights whence arose the proverb Adonidis horti the gardens of Adonis which were curious and choise but soone fading away This Adonis was a great lover of Venus and being unhappily slain by a Boare great lamentation was made for him and the rather because he had a sweet voyce and delighted men and women with his singing Adonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canendo from whence his name seems to be given him and by the lovers of musicke amongst them he was accounted for a God and yearly solemnities instituted for him in which were the weepings of women Lucian in his Dialogues saith De dea Syria that yearly in memory of Adonis death by a Boare they did beate themselves and weep after which they sacrificed to Adonis as dead and a day after they thinking him alive shav'd their heads and those women would not doe it were to prostitute their bodies to all strangers for a day and the gaine gotten was given in sacrifice to Venus In vita Alcibiad Vid. pradum Plutarch saith women did bring to the solemnities of Adonis Images like dead bodies and wayling sang funerall verses Maternus Firmicus tels us that an Image was put in a bed bewail'd by many and they having satisfied themselves with weeping a light was brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Scalig. de emendat temp Lactant. divin instit l. 1. c. 21. Poeticum Dictionarium In verbo Apis Plut. lib de Isid Osyrid and the faces of all that wept were anointed and these words softly pronounced Trust in the God he will deliver us from our miseries and so they unbed the Idoll with much joy Others make Tammuz to be Osyris husband brother or sonne of Isis for Authors vary about it and King of Aegypt the same with Apis or Serapis who comming into Aegypt and teaching them civility and how to dresse Vines was chosen their King and having govern'd them well at his death was honour'd as a God under the form of a black Oxe Suidas saith he was an Aegyptian god worshipped for the Moons sake The Aegyptians called this god Tammuz or Ammuz which signifâ—eth in their language Hidden because the
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 Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provideâ— eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem nâ—s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an eâ—câ—pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to â—scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his
wept over Ierusalem Micah when hee considered the sinnes of Samaria and Ierusalem with the heavy judgements were comming Chap. 1.8 saith I will waile and howle I will goe stript and naked as if sorrow had bereft him of his wits I will make a wailing like the Dragons and mourning like the Owles Vid. a Lapid Sanct. what they say of the Dragon and Owles mourning great mourning with outward expressions are set out thereby Iob 30.29 I am a brother to Dragons and a companion to Owles or Ostriches 4. Universall not for some few or great abhominations but for all the abhominations Church State City Family-abhominations they laid all to heart and left none unbewail'd Why doe the godly sigh and cry 1. God is dishonoured by the sins of others as well as by our owne and the godly are grieved when God is dishonour'd by any Psalm 119.136 Rivers of waters run down mine eyes because they keepe not thy law Davids afflictions drew not so many tears from him as the sins of others not his banishment by his sonne as the breach of Gods law by the wicked Nothing went so to his heart as the dishonour of God whose glory shining in his word and Ordinances is dearer to the godly then their lives Elijah desired to dye when he saw God so dishonoured by Ahab and Iezabel The eye is for two things for sight and tears if we see God dishonoured presently our eyes should be filled with teares 2. If we mourn not for the sins of others we draw them upon us we make them ours they mourned here for all their abhominations left they should be found guilty of any And 1 Cor. 5. The Corinthians were d filed with the sin of the incestuous person because they did not mourn and doe their duty to affect his heart or remove him from their body Bradford praid the Lord to forigve him his other mens sins 3. It 's argument we mourn for sin as sin when we mourn for it in others Sinne is the breach of the Law any where and if I grieve sigh cry for it in my selfe and not in others it s some selvish respect not the nature of sinne which causeth that mourning he hates poison as poison hates it every where in whose handsoever it be and he mourns for sinne as sin would neither himselfe nor have others violate the law of God 4. The sins of others are of a destroying nature as well as our own they may destroy Armies States Churches Councels Eccl. 9.18 One sinner destroyeth much good One Achan one murtherer may undoe a land he defiles it brings perill upon it 2 Sam. 21. 1 2 3. God appointed a speciall sacrifice to expiate murther Deut. 21. and no satisfaction was to be taken for a murtherers life Numb 35.31 Saul slays the Gibeonites unjustly and the 3. years famine is upon David and his people The death of the Levites Concubine and Benjamins refusall to deliver up the Delinquents to justice caused a bloody Warre and the death of above 65000. men 5. It argues strength of grace to mourn for others sins censuring and reproaching of others for their sins argues strength of corruption and mourning for them argues strength of grace a sound spiritual constitution such an one was in Christ he prayed for the hardnesse of others hearts Mar. 3.5 6. They mourn for abhominations they doe great service for the places where they live they stand in the gappe they keep off Gods judgements When the people had sinn'd in making a Calfe and Gods judgments were breaking in upon them did not Moses mourn weepe pray before the Lord and keepe off the sad things were hastning towards them Psal 106.23 He said he would have destroyed them had not Moses his chosen stood before him in the breach to turn away his wrath least he should destroy them Mordecai is bitternesse he mourned for Hamans villany bloodines evil befalling Gods people and prov'd a deliverer of them he was a son of contrition and after a sonne of consolation The mourners teares oft quench the fire of Gods wrath divert judgements if not but destruction comes as here yet the mourners have this testimony in their breast that they drew not down the vengeance on the Church or State 7. They are blessed that mourn Math. 5. These here were marked had testimonies of Gods good will towards them Jeremie was a mourner Chap. 9.1 and Chap. 15.11 saith God there I will cause the enemy to entreat thee well in the time of evill Here was a blessing promised and the faithfull God could not but perform it When the earth is watered by the heavens its blessed but when the earth waters the heavens when we put tears into the Lords bottle when wee mourn and weepe for the abhominations of the earth there is a greater blessing Psal 12.5 For the sighing of the needy I will arise and set c. Isa 57.18 I will restore comfort unto him and to his mourners 8. Others mourn for the sins of men that are not men The land mourns because of swearing Ier. 23.10 The whole creation groaneth and travaileth in paine Rom. 8.22 For what should we mourn 1. For effusion of so much blood in the Kingdome and spoiling so many Townes when Ziklag was burnt it s said David and those with him wept till they had no more power to weepe 1 Sam. 30 4. What would David do if he were now alive amongst us to see Countries and Kingdomes consum'd with civill wars Isa 22.4 Looke away from me I will weepe bitterly labour not to comfort me because of the spoiling of the daughter of my people For it is a day of trouble and treading downe Josh 7.9 and of perplexity by the Lord God of hoasts in the valley of vision breaking downe the walls and flying to the mountaines Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for her children refused to be comforted because they were not Rachel was buryed in Bethlehem Gen. 35.19 and Rama was not far from it she is put for the Bethlemiticall women who wept bitterly for their children were slain and carried that way into captivity and should not England weep because thousands of her children are not many precious ones are gone the sword hath drunk their blood If Martha and Mary wept for one Lazarus the friend of Christ why should not all our Martha's and Maries weepe when so many Lazarusses so many friends of Christ have been cut off Isa 57.1 The righteous perish and no man layeth it to heart 2. That Justice takes not place but rather injustice and oppression Isa 59.11 We roare all like beares and mourn sore like doves we looke for judgement but there is none And vers 14 15. Justice stands afar off equity cannot enter he that departs from evill makes himselfe a prey and the Lord saw it and it displeased him that there was no judgement The oppressed cry 3. For
Naboth is ston'd to death for his Vineyard 1 Kings 21.13 and Hos 4.2 Blood toucheth blood There were continuall and daily slaughters so that blood streamed every where Blood notes also heinous sins as oppression cruelty Hab. 2.12 Woe to him that buildeth a Towne with blood That is by oppressing the hireling and labourer by grinding the faces of the poore In Zeph. 3.1 Jerusalem is cal'd the oppressing City her Princes were roaring Lyons and her Judges evening wolves vers 3. see Mica 3.2 3. 2 Chap. 2. They did not strengthen the hands of the needy Ezek. 16.49 Bloody intentions against the Prophets and others who were godly Ezek. 22.6 Behold the Princes of Israel every one were in thee to their power to shed blood They hated the Prophet Jeremiah smote him put him in the stocks Jer. 20.2 into the dungeon Jer. 37.16 They judg'd him worthy of death Chap. 26.11 Soule-murther Ezek. 33.8 If thou speake not to warne the wicked from his way be shall dye in his iniquity but his blood will I require at thy hands Here the destruction of soules is expressed by blood as also in Ezek. 3.17 and Hos 4.6 My people are destroyed for lacke of knowledge The City full of perversenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for perversnesse is mutteh and may be rendered perverse a perverse thing the City is full of that is perverse is comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to decline withdraw pervert the vulgar reads it aversione the City is full of turning from God This City that was once call'd the faithfull Citie was now become an Harlot Jerusalem had left God his worship his laws his Ordinances and taken in other gods other lawes other wayes of worship Not only Israel is branded for backsliding Ier. Jer. 2.36 Why gaddest thou about so much to change thy wayes 3.6.8.11 But Judah was treacherous vers 7.11 and her backslidings many Jer. 14.7 And being once fallen from God she loved to wander vers 10. after the gods and wayes of other nations They grew worse worse and were perverse in their judgement of things Isa 5.20 They cal'd light darkness and darkenesse light They were perverse in their practise walked after their own thoughts Isa 65.2 They chose their own way and their soule delighted in their abhomination Isa 66.3 Here was perversness to leave what God had chosen for them which was their glory and to choose that was abominable and delight in it and when God corrected them for such perversenesse they grew more perverse Isa 1.5 Why should ye be stricken any more ye will revolt more and more There is another exposition of the word It 's refer'd by some to law-cases and when Saints were brought before them they perverted judgement Micah 3.9 The heads of Jacob and Princes of Israel abhorred judgement and perverted all equity So in Amos 5.12 They afflict the just they take a bribe and turne aside the poore in the gate Their cause could not be heard or if heard it was to their griefe and prejudice Mal. 3.5 They turn aside the stranger from his right and feare not me saith the Lord of Hosts No they were turned from GOD and turned away all equity The Lord hath forsaken the earth This phrase you find not else-where then in our Prophet and only twice Chap. 8.12 and here It sets out the ranke atheisticalnesse of those times denying Gods presence counsell blessing and assistance they thought God was gone out of the world that there was no God in Israel that God left men to thinke speak and doe what they listed The Lord seeth not This is a higher degree of impiety blasting divine omnisciency before his omni-presence suffered now his omni-vision he is a blind God say they or sees not at such a distance he is shut up in heaven and takes no notice of our Temple Citie or Countrey affaires Such an expression you have in Psalm 10.11 Hee will never see They did wickedly and boasted that God neither did nor would take any notice of it In Psalm 94.7 they proceed higher in their prophanesse The Lord shall not see neither shall the God of Jacob regard it as if they had power to restraine God and shut the eye of providence Isa 29.15 Who seeth us who knoweth us Men entertain Atheistical thoughts of God that they may goe on more securely and fully in sinfull courses They filled the Temple with idolatry the City with perversnesse the Land with blood and say the Lord sees not When Atheisme hath got possession of a people that people runs ryot into wickednesse feare of a Deity ceaseth and the doore is open to all prophanenesse Atheisme is worse then Idolatry this robs God of his worship that of his attributes and being Obser 1. The Lords readinesse to give accompt of his judiciary proceedings unto the Prophet Then said he unto me The Prophet had questioned God about the destruction of Jerusalem wilt thou destroy the residue c. Hee brake in upon God and interrupted him in his way he was in but because it was in prayer out of respect to his glory and tendernesse to the people the Lord doth not reject him but condescends and gives him an answer and this he doth 1. To cleare the equity of his proceedings which lye in the dark and are not apprehended by all no not by Prophets God will make it out that hee is righteous and just in his judgements whatever thoughts men have of them When Abraham mov'd the question to God Gen. 18.23 Wilt thou destroy the righteous with the wicked shall not the Judge of all the earth do right What if there be 50.40.30.20.10 righteous in it saith God if there be but tenne righteous I will not destroy it It 's true their cry is great and their sinne grievous yet I am so just in my judgements that while righteous Lot is in it I will not destroy it but when he is gone and none but filthy Sodomites left in Sodome I will raine downe fire and brimstone upon them 2. To quiet the minds of his servants which are troubled yea perplexed at the severity of Gods judgements When our Prophet saw all slaine in the Temple and the slaughter-men gone forth utterly to slay without pitty old and young maids little children and women he was greatly distressed and perplexed in his spirit and knew not what to thinke of such dreadfull dealings therefore the Lord tels him the ground of his proceeding 2. Sinnes of people may be such as God will not heare their prayers or others for them Many amongst them prayed and the Prophet prayed for them but God had no eare to heare them 1. For their own prayers Jer. 11.11 I will bring evill upon them which they shall not escape but they will cry to God when they are in affliction and he is mercifull What follows then Though they shall cry unto me I will not hearken unto them But what if
remembred Chap. 9.5 6. the commission given to the slaughtering Angels to be without pitty to slay old and young maids women children and now seeing the judgement begun upon Pelatiah he knew not but that it might proceed to the destruction of all and he therefore saith ah Lord God c. Hee had received in this vision much matter for prophesie which was not yet given out and hereupon seeing Pelatiah smitten he cryed out so Q. 6. should not Ezek. have rejoyced in the death of Pelatiah Ps 58.10 The righteous shall rejoyce when he seeth the vengeance Did not he neglect a duty and so offend seeing he wept and mourned A. We are to rejoyce at the ruine of the wicked Exod. 15. when Pharoah and his hoast were drowned in the red Sea and Aegypt howling for their losse then Moses and the Israelites sang unto the Lord when Sisera was slain Baruch and Deborah sang to the Lord Judg. 5. and Solomon layeth it down for a maxime Prov. 11.10 When the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantus exultatio ovatio there is shouting great joy The Saints may rejoyce at the deaths of wicked ones be they naturall or violent 1. As it sets out the glory of his justice hee hath threatned sinners in his word when he executes his threats upon them gives them according to the nature of their sin then his justice is glorious 2. As way hereby is made for the spreading of truth inlargment of the Gospell and Kingdome of Christ 3. As their death tends to the clearing of the godly David was suspected yea accused by Nabal to be some run-agate 1 Sam. 25.10 God smites Nabal with death v. 38. when David heard it he blesseth God for it that he had pleaded the cause of his reproach from the hand of Nabal and returned his wickednesse upon his head v. 39. 4. As by their deâ—th the godly gain liberty so when Haman was hanged and his 10. sonnes and other enemies of the Jewes put to death they feasted and rejoyced Est 9.19 They were freed from their vexations oppressions cruelties plots 5. As there is a stop made to wickednesse Prov. 21.11 When the scorner is punished the simple is made wise Sinne ceaseth in the scorner being cut off and others cease their wickednesse and grow wise by their stroak Now Pelatiah's ill counsell example power and what ever he had to promote iniquity withall ceased So then we may rejoyce upon those grounds but not out of any private respect or revengefull apprehension But there is also matter of griefe and mourning God delights not in the death of a sinner neither should any godly man As therefore Pelatiah was a wicked man dyed in his sinnes was suddenly cut off ran a hazard of his eternal condition so it was matter of mourning Our Prophet therefore might rejâ—yce upon the grounds first mentioned and mourn upon these last named but as I hinted in the former qâ—estion he looked beyond this one man to the state of Israel Obser 1 How dreadfull Gods judgements are upon evill Counsellors and scoffers though never so great Pelatiah a Prince of the people gave ill counsell in the Citie scoffed at the Prophesie of Jeremie this Citie the cauldron and we are the flesh and here God smites him The dreadfulnesse of the judgement is seene in four things 1. In that hee smites his life not his estate not his liberty not his near friends not any limb but his life he smote him in that was dearest of all his life with that was most feared of all death the King of fears 2. It was sudden When judgements are sudden they note severity Deut. 7.4 when Gods wrath is kindled and kindled very hot against idolatry who expresses the heat and severity of it this way he will destroy thee suddenly And Pro 6.14 15. A wicked man deviseth mischife soweth discord therefore shall his calamity come suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly shall he be broken without remedie Sudden judgements are unthought of such men are unprepar'd for here are two words to express suddenly pithom pethah quae rem maxime improvisam subitam denotant and therefore Isa 29.5 God tels Jerusalem that her judgement should be at an instant suddenly yea as sudden as thunder and lightning v. 6. And Chap. 30.12 Scoffers despisers of Gods word shal have momentanous judgements 13. Because they despised the word of God hee tels them their judgement should be as a swelling in a high wall whose breaking commeth suddenly at an instant Magnum est subito opprimi when judgements are graduall they are admonitorious and there is hope but when they are so sudden all hope is cut off and râ—medie prevented 3. Immediate from Gods hand it was the immediate hand of God upon him What ever is immediate from God mercie or judgement hath the more comfort or terrour in it In hell is immediate wrath from God and therefore it 's more dreadfull so when fire and brimstone came upon Sodom Gomorrah this made it so terrible that it was immediately from the Lord Gen. 19.24 When judgements come immediately from God they come with a greater weight of wrath upon them then others 4. It 's exemplary a great man a Prince of the people Great men have great sinnes and great judgements some men are not only hanged or beheaded but they are also quartered their heads and quarters are set up on the gates of Cities and made spectacles to all that passe by so here Pelatiah is made a spectacle of divine vengeance Solomon told us long since that judgements are prepared for scorners Prov. 19.29 and stripes for the backe of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for stripes imports graves percussiones quibus res quassatur contunditur such stripes as shiver and break a thing Ahitophel caused Absolom to goe in to his Fathers Concubines he gave him ill counsel against David 1 Sam. 16.17 Chap. and you know what a sad and dreadfull judgement befell him The Captainâ—s with their fifties scoffed at Elijah when they said thou man of God 2 Kings 1. thou sayest thou art a man of God and the foolish people thinke so of thee but we know thou art a deceiver and the King hath sent for thee come down or we will fetch thee down but before they could fetch him down he fetches down fire from heaven which consum'd these scoffâ—rs to ashes The children that mock'd the Prophet 42. 2 Kings 2. of them were torn in pieces by two shee bears Lucian falling off from Christianity grew a scoffer and said se nihil habere ex christianismo quam cum antea Lucius vocatus est nunc Lucianus vocaretur but Suidas tels us he was eaten up of dogs Julian would take away the Christians wealth and say that he took this ut centuplum juxta servatoris sui doctrinam reciperent but the Lord struck him from heaven and he dyed
new nature is universally through a man and where it is it opposes When Lot was in Sodom he was vexed with all the sinfull wayes of the Sodomites and when this new spirit is in a man it s vexed with all the wayes of the flesh 2. This new spirit wars against sin as sin the unsanctified conscience never doth so therefore is carryed against sin upon consideration it s a great sin it brings dammage c. Darius when Daniel was in the Lyons den his conscience troubled him but if the sins be lesser as omission of duties vaine thoughts lusts Dan. 6.48 those motus primo primi they are dispensed with but this new spirit is against every sin be it little or great it knows its a breach of the Law against the holy God defiles cost the blood of Christ 3. By the weapons are used this new spirit where it is useth spirituall arguments against sin as Gods love Gods dishonour Christs death sense of pardon the sealings and comforts of the spirit Communion with God and Christ love of holinesse the nature of grace and scope of the Gospell see Col. 3.4 5. 1 John 3.3 Tit. 2.11 12. 2 Cor. 7.1 But an unregenerate heart a naturall conscience uses arguments fetch'd from the curses of the Law terrours of death feare of Hell and damnation shame of men losse of friends estate the soveraignty of God over them 4. By the continuance of this warre an hypocrite that hath onely a naturall conscience may go on skirmishing against sin a long time but not for ever an illighten'd unsanctâ—fied conscience will either grow weary or be bribed or extenuate sin or grow hard feared and commit sin without reluctancy but a man possessed with this new spirit will hold out the warre to the end of his life he growes not faint he will not be bribed with ought or all the World flesh and Satan have to make a truce with sin sin is sin to him and shall not be lessened he will fight it out and dye in the fight rather then yeild Rom. 7.24 O wretched man saith Paul who shall deliver me c. 2 Tim. 4.6 7. I am ready to be offered I have fought a good fight 5. By the event the man without this new spirit by all his combating against sin gets it more restrained and so more quiet but not mortified but where this new spirit is there sin is wounded crucified Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof 5. It workes and acts in a new manner Rom. 7.6 Paul speakes of serving them in the newnesse of the spirit not in the oldnesse of the letter when you were under the Law that shewed you your duty provoked corruption gave you no power to subdue the one or doe the other and all the service then was after the old man with much earthlinesse difficulty dullnesse untowardly inconstantly and no better then dead workâ— but now you are under the Gospell the spirit hath begotten a new life in you beautified you with new qualities and principles layd in new strength therefore now serve the Lord in newnesse of the spirit and that is 1. In a spirituall manner the Apostle speakes of a spirituall understanding Col. 1.9 of a spirituall house an holy Priesthood to offer up spirituall sacrifice 1 Pet. 2.5 They being spiritualiz'd serv'd the Lord in a spirituall manner they had more spirituall conceptions of God and his worship and put out more spirituall acts 2. More readily when this new spirit is in a man he is like a Ship which hath all its Tacklings and sayles up and is ready to sayle immediately such a man is prepared to every good worke 2 Tim. 2.21 Rom. 1.15 Paul was ready to Preach the Gospell and ready to be bound and suffer Acts 21.13 And the Corinthians had a ready mind 2 Cor. 8.19 Where this spirit is there the Wheeles are oyl'd 3. More delightfully Rom. 7.22 I delight in the Law of God after the inward man Christs yoke is easie his commands are not greivous The wayes his wisedome prescribes are wayes of pleasantnesse Prov. 3.17 And Paul counted all the paines he tooke hard things he suffered but a recreation Phil. 3.8 That I may win Christ He had as much pleasure and delight in them as men have in any games 4. More beautifully before they bungled but now they act more comelily they pray and sing with the spirit and with understanding 1 Cor. 14 15. Rom. 12.8 he gives with simplicity rules with diligence shewes mercy with cheerfulnesse and Cant. 7.1 How beautifull are thy feet with those O Princes daughter the wayes of the Church are beautifull actions comely 5. More evenly and constantly 2 Pet. 1.4 this new spirit is called the Divine nature both because it s from God our Father because all the Children have it because it cannot be altered and also because it acts like nature constantly strongly the eye is not weary with seeing nor the eare with hearing 6. It propounds new ends to it selfe Viz. Gods glory before a mans selfe was his centre and end this new spirit came out from God and workes for God and to God now it sees the nature of Divine grace beholds glory in that grace and answers Gods end it doth act to the prayse of the glory of his grace 7. Makes cheerfull and thankfull Col. 3.10 after had spoken of the new man Vers 16. He tells them of singing with grace in their hearts to the Lord 2 Cor. 5.17 When old things are gone and all new c. as in a House when all is renew'd in it beautifully trim'd c. it cheares You have mention of a new song sixe times in the Psalmes 33.3.40.3.96.1.98.1.149.1.144.9 Once in Isa 42.10 Twice in the Rev. 5.9.14.3 Sung with new fervencie as new things use to affect most sung with the motions of the new spirit of grace which mindeth more the new benefits by Christ and the new Covenant then those by Creation The Twentie foure Elders sang this new song Revel 5.9 144000 redeemed from the Earth learned it it was a song of the new mercies given in Redemption Justification Sanctification A new song that is an excellent song with singular cheerfullnesse made upon the giving in of some new mercy Non vulgare sed eximium Bez. New because the singers were new they had a new spirit a spirit of grace and glory in them 2. Matter of it was new Christs incarnation passion doctrine miracles ordinances promises Church Kingdomes but especially the opening the Booke and redemption by his blood Obser 2. This new spirit is the worke of God and not of man the Lord alone is the Author and cause of it mans will contributes nothing to it I will put a new spirit within you You oppose resist but I will overcome all that opposition and resistance and plant new qualities put a new spirit within you I will worke powerfully efficaciously
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
be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
of it the like doe these the Prophets they seduce soules that is Men and Women with a false hope of peace and good dayes and so the evill day comes upon them unthought of and they are made a prey Will you hunt the soules of my people By this Interrogation the Lord manifests his displeasure they thought it was free for them to deceive the people with their Pillowes and Kercheifes with their flattering words false promises and to make gaine of them but the Lord would not let things passe so will you hunt their soules spoyle and prey upon them you shall be hunted your selves and taken in your lying Prophefies Will you save the soules alive of them that come unto you The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animat vobis vivificebitis will you make alive soules unto you these words may referre either to the false Prophetesses or to others if to the false Prophetesses the sense is this will you delude my people with vain hopes with promises of life and happy days that you may get from them meat and drink that so you may quicken and keep alive your owne soules what will you destroy your soules with your errours to feed your owne with bread and so Piscator reads the words Doe you hunt the soules of my people Vt animat vobis vivas conservetis if to others the sense is thus you hunt the soules of the people you insnare them with your lyes divinations and fained visions and will yee save them alive that come to you and beleeve what you say No while you perswade them they shall live you take away their life from them the very taking of them with your falshoods is their death you serve them as hunters their game when it s taken they kill it And will yee pollute me among my people c. This Verse containes severall sins also of these wicked Prophetesses 1. Their pollution of Gods Name 2. Their covetousnesse Handfuls of Barley and pieces c. 3. Their cruelty Slaying of Soules 4. Their partiality they slew those should have lived and spared those should have dyed Then the manner how all these were done By their lyes Will yee pollute me c. They pretended they were sent and authorised of God to prophesie that they had the spirit of God and were true Prophetesses that what ever they delivered should come to passe they crossed the true Prophets they strengthened the people in their finfull practises they made Prophesie contemptible and so prophaned the Name of the Lord caused many to fall to Atheisme and Apostasie This God would not beare at their hands therefore saith Will yee For handfuls of Barley and pieces of Bread This is a kind of proverbiall speech setting out the meannesse of that worke which is so cheape Prophesie with them was at a vile and low price if any brought never so meane a reward as a little Barley in his hand or a crust of bread with him to these deluding Prophetesses presently they had a pleasing answer had these Women set their lying Prophesies at the highest rate it had not been warrantable to have prophaned Gods glorious Name for great rewards but for such petty gaine to expose his Name to scorne was extreamly wicked Cato upbraided Marcus Coelius as Gellius hath it Quod frusto panis conduci possit ut taceat vel loquatur To stay the soules that should not dye c. By soules you must understand Persons for soules are not to be slaine Matth. 10.28 They prophesied against the godly that they should dye and so deprived them of their peace comfort and apprehensions they had of Gods favour filled them with fears griefes and sad th ughts if they harkened to Jeremiah and submitted to Nebuchadnezâ—ar Or thus they stirred up the people against them were godly and would not adhere to them beleeving their Prophesies and provoke the Magistrates to restraine them yea to cut them off and so slew them before their time they should have lived longer by the course of nature had not these blood thirsty Prophetesses hastened their death To save the soules alive should not live They promised life peace happinesse to those they should have threatned Warre misery death Zedekiah and many with him had broken the bath made with Nebuchadnezzar to be tributaries to him and so deserved death upon that ground others oppressed filled the Land with bloody-crimes were notoriously Idolatrous and not worthy to live yet these were justified pleaded for and protected against the power of any would have had Justice executed It s not against the judgement of some learned ones to understand death and life here of eternall death and life these Women teachers threatned the righteous with eternall death shut Heaven upon them and opened Hell wide enough upon them and what lay in them slew their soules and for the others they promised Heaven and all joyes of it to them and so saved them alive they should not That its an old practice of Satan to trouble the Church as with false Prophets Obser 1. so with false Prophetesses God raysed up Women Prophets to honour that Sex and to helpe his people and the Devill rayses up Women to spread lyes to deceive and damnifie the people and to gaine by that Sex the more to his Kingdome Satan imitates God if he will have hee or shee Prophets the like will he have In the Church of Thyatyra was a Jezabel which called her selfe a Prophetesse to teach and seduce the servants of Christ to commit fornication and to eate things sacrificed to Idols Revel 2.20 Jezabel disturbed Israel opposed and sought the death of the true Prophets maintained Idolatry so did this other Jezabel c. Nehem. 6.14 There is mention of one Noadiah a Prophetesse shee with other false Prophets prophesied against the building of the Temple incouraged Sanballat Tobias and others to hinder it laboured to possesse Nehemiah and the builders with feare Such there have been in former dayes and such will be Women that take upon them to teach and deceive unwary people such were Prisca and Maximilla the companions of Montanus the Heretick such are the Jesuitesses 2. It s the Character of false Teachers of what kinde soever Women or Men to flatter sooth insinuate and speak pleasing things the false Prophets cryed peace c. these false Prophetesses sow pillowes to all armeholes c. yea their scope is to please all sorts they observe the humours of men and so apply themselves to please answerably Isa 30.10 this was the disposition of the people Prophesie not unto us right things speake unto us smooth things prophesie deceit 2 Tim. 4.3 People would have Teachers after their owne lusts 3. False Prophesies flattering and erroneous Doctrines are the Snares and Nets with which false Teachers doe hunt soules Prov. 6.26 An Adultresse hunts for the precious life and these for the precious soules Ephes 4.14 They lye in wait to deceive Revel 20.8 It s the Devils
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.
oppression in Scripture sense is murther 348. layes a Land desolate 490 Ordinances are the ornaments and glory of a people 89 90. Men may have them without God in them 158. Keepe mine Ordinances of that phrase and what it imports 453 P Paines must be great to finde out great evills 164 Parents sins ruine children 251 Patience The Lord will not alwayes beare with sinners 204. his patience exceeding great 271. 477 Peace what it notes 540. wicked men are peaceless 114. it may be sought too late 115 Pelatiah of the name 330. his death and Questions resolved concerning him 355. 360 People They shall be my people what the words implie 458 459. God marries a people to himselfe 462. great happines to have God ours ibid. t is free grace any are his 463. those are Gods have encouragement to askes 464. People easily misted 528 529 Pithom and Pethah what they expresse 360 Pitty arguments of pitty 249 250. God deales gently with his 268 269 Place God oft smites sinners in the place where they sin'd 253 Pompe 108. not to be confided in 110 Prayer forced is faithlesse 199. Prayer for others 261. Sinnes may be such as God will not heare prayer 267 268 and why 268 269 Preparations endeavours not seconded by God come to nought 63 Presence it s a great evill when God takes away the signes of his presence 123 Pride precedes destruction 51 52. the cause of mans going from God 167 Princes are chiefe Rulers 330. are to ease burdens 483. else God hath burdens for them 484. cannot escape judgements 485 486 Priviledge no priviledge exempts a sinning people from judgement 37. 61 Priviledges no plea. 288 Promises of God shall be performed 396 505. onely to some 465 Prophets they are prayed sued to in streights 122. 137. if not heard when men are at ease they shall miss of help from them in trouble ibid. Prophets privie to what God does 288. acted by the Spirit 335 336. prophesie why twice mentioned 343. for new acts of prophesie now influx of Spirit 345 346. Prophets were to deale particularly with sinners 346 347. Of Ezekiels prophecying some doubts cleered 355. to 360. God lookes what entertainment they have 401. God puts them oft upon troublesome service 489. Prophets were to make knowne dark things 490. False Prophets have cunning wayes to prevaile 501. their visions false and flattering 501 502. make men secure 503. events distinguish Prophets 503. Prophecying of their own hearts what it is 510. false Prophets why called Prophets ibid. judgement denounced against them 511. false Prophets described 511 512. false Prophets in the Churh no new thing 512 513. who are true Prophets who false 513. what comes from false Prophets is worthless 514. the folly of false Prophets ibid. wee is their portion 515. liken'd to Foxes from 515. to 519. a sad judgement when Prophets become Foxes 519. its a griefe to heaven 520. Prophets are to stand in the gap 523 524. failing in their dutie makes people fall 526 true Prophets had two things 527. the impudency of false Prophets 528. they seduce people 528 529. the Lord is against them 535. severall things that make the Lord against them 536. Prophets true in mens esteeme may be false in Gods 538. false Prophets liken'd to Masons Carpenters 452. A doubt Cleer'd out of Jer. 4.10.544 to 546. false Prophets seed people with vaine hopes 346. to please men an argument of false teachers 546 547. their Prophâ—â—â—es seem to have much strength 547. false Prophets strengthen each other 548. Prophets what is their own is weake 548 549. their work is to make known truth 549 550. God will try their works 550. by variety of wayes ibid. false Prophets cannot avoyd judgements ibid. what they deliver shall come to nought 551. and themselves discovered 551 552. women of old prophesied 554 555. Satan troubled the Church us with false prophets so with false prophetesses 560 those are false that flatter 561. false Prophesies are snares ibid. false Prophets cannot performe what they promise ibid. they profane Gods Name ibid. make merchandize of truth ibid. they curse whom God blesses 562. Gods proceeding against them ibid. Women and men Teachers are subtill to seduce 563. Gods people may be taken with their errours 563 564. their doctrines prejudice both the godly and wicked 564. God hath his times to deliver his people from them 565 Providence acts in all things 303. dubiously 306. much glory and beauty in the works of providence 310 Proverb the word opened 492 493 Purpose intentions to please God oft prove provocations 183 Punishment God punisheth in the things men sinne 75. God punisheth because men doe wickedly 354. God Just in his punishing 467 R Rebellion rebellious house what 475 Regeneration see New Spirit Religion to be fetcht from Christ and the Apostles 176. not to be forced 422. to 424 Remembring of God what is in it 12 13. to be put in minde of the sâ—me things an advantage 320 Repentance true penitents are affected with and loath themselves for their sinnes 22. Scripture-expressions concerning repentance 22 23. notes of true repentance 23 24 Repetitions are not in vaine 32. they awaken 43 Robbing 99 Rod. 48 49 Ruine of things in themselves 52 53 the neerer dâ—struction the more all things are out of order 155 Rulers for the most pâ—rt wicked 366. its matter of mourning 337. being evill make others evill 338 339. secure ibid. S Sackcloath 73 Saints are Câ—rists treasure 233. God their Sanctuary 385. shewes them kindnesse in all places 386. seeming Saints will be discovered 538 Salvation Few saved 231 Samenes how a thing like may be called the same 317 Sanctum Sanctorum 174. Sanctuary 247. 378. the holinesse of a place averts not Gods wrath 253. Sanctuary a place of refuge 379. Gods presence there 380. acceptance there ibâ—d helpe from thence 381. why cald a little Sanctuary 381 Saphire whence derived and what it notes 279 Scoffing provokes God greatly 343. examples of scâ—ffers 343 344. 361. their judgements momentaneous 360 Scripture shâ—ns multiplying of words 345. vid. Word Season Things done in season are acceptable to God 299 Secret of God is amongst his people 532 Secure Great ones greatly secure 339. Security an epidemicall disease brings judgement impartially 484 Seduction what 540. seducing of the people provokes God 549 Segullah what it noteth 641 Self a great let to divine things 148. self-seeking matter of mourning 337. selveishness undoes 413 Seperation what justifi able 373 374 Shame what 73 â—â—es two things 74 Sigâ—eâ— Gâ—d manifests his pleasure by signes 291 when â—isits with judgements gives signes 293. set thee for a signe what sign fies 479 Sin the evill in iâ— 24. it weakens 60. its the life of the wicked 61 Sinners smitten in what thâ—y offâ—nd with 131 there are degrees of sins 158. sin discover'd by degrees 159 Crlâ—sh sin in the concâ—ption 175 sin to be measured not by man but Gods account 179 sin no light