when they had most neede of their hands they had least use of them All knees shall be weake as water These words are in Chap. 21.7 The same they are here and the Originall is shall goe into water or flâ—w with water Some interpret it of sweating but in great pains not fears do the lower parts of the body sweat Others expound it of urine and seed that in their feares should flow from them pollute and enfeeble them more with misgiving thoughts this might be but I take the sense to lie in this That their knees should be as water which is a fluid and weake thing their legs should not be serviceable unto them It 's a proverbiall kind of speech weake as water and when applyed to any thing or part of man sets out great feeblenesse they would attempt to flye and feare would loosen the joynts of their knees so that they should have no strength nor stand them in any stead and it was not the knees of some few or aged but all knees even of youth and the stoutest ones Isa 40.30 Even the youths shall faint and be weary and the young men shall utterly fall Their knees and legs should fail them as waters are driven this way and that way with the winds so should they with their fears Obser 1 That humane strength is not to be confided in let a State have multitudes of men and all those men of arms men of legs of great strength in a time of most need and use of such their hands may become feeble and their knees be weak as water they may prove unserviceable altogether to the State where they are Strong men have fainted in the day of adversity Prov. 24.10 been without hearts when they have come to battle Isa 33.7 The valiant ones shall cry without and Embassadours of peace shall weepe bitterly When Senacherib was before Jerusalem their valiant ones were so affraid that they cryed The Hebrew word some interpret their Seers that is their Prophets others their Souldiers that were their watchmen their hearts melted and teares flowed from them and those that were sent to treat with Senacherib now when they should have been fullest of courage they had none they made good what Abishai said 2 Sam. 17.10 He that is valiant whose heart is as the heart of a Lyon shall utterly melt Their hearts melted away and their hands became feeble and knees weak God cares not for the armes or legs of men Psal 37.17.147.10 He brake the armes of Pharoah Ezek. 30.22 And caused the sword to fall out of his hands He loosed the joynts of Belshazars loynes and made his knees war one against the other Dan. 5.6 So Nineveh's heart melted and knees knockt together Nabum 2.10 Let none confide in an arm of flesh see Jer. 17.5 and Isa 31.1 2 3. They sent to Aegypt for help and relyed too much upon horses men Chariots because they were many and strong and looked not to the holy one of Israel whereupon the Lord tels them that the Egyptians are men and not Gods their horses flesh and not spirit And when he should stretch out his hand both the helper and helped should fall and fail together Obser 2 2. That true valour lies not in a naturall boldnesse or habits gotten by mans industry We conceive that if men have spirits and by their actions and experience in the world have acquired strength to their spirits so that they are resolute fearelesse we conceive they are the valiant men but we are mistaken Natural abilities and habits purchased with our endeavors are quickly separated their hands were feeble their knees weake because their hearts and all in them failed Kings chiefe Captaines great rich mighty men feared and hid themselves in dens and rocks Revel 6.15 True valour is the gift of God that greatens mens spirits and lifts them up above fears Moses feared not the wrath of the King Heb. 11.27 He had more then his naturall courage or acquired habits he had a principle of grace given continued preserved and that made him truly valorous The truest valour is ever in a gracious heart that feares God and so all other feares are swallowed up that enjoys God and hath divine influence to uphold it in all conditions Josh 1.5.6 9. I will be with thee be strong and of a good courage be not affraid nor dismayed for the Lord thy God is with thee whithersoever thou goest His courage strength was upon Divine promise and presence Vers 18. They shall also gird themselves with sack-cloath The first mention we have of sack-cloath is in Gen. 37.34 where Jacob upon the mis-apprehension of Josephs death put sachcloath upon his loins this was an indicium of great misery and sorrow when the famine was in Samaria and death ready to eate up them had nothing to eate The King had sackcloath within upon his flesh under his royall garments next his skin was course rough sackcloath 2 Kings 6.30 When Ahab King of Israel had beaten sore distressed the Assyrians they put on sackcloath and sued to him for pardon and the life of Benhadad 1 Kings 20.32 Testifying hereby their misery sorrow humility it 's sometimes joyned with other signs of sorrow as Est â— 1 when the writings were sealed and sent out by Haman for destruction of the Jewes Mordecai rent his cloaths put on sacke-cloath with ashes That is he sprinkled the sack-cloath with ashes and then put it on So in Nehem. 9.1 you have sack-cloath and earth joyned together this was at a Fast and they were tokens of godly sorrow they professed they were not worthy of any good cloaths sack-cloath was too good for them only somewhat they must have to cover their nakednesse and they had earth upon them intimating they deserv'd to be buried alive but frequently sack-cloath set out their common sorrow for calamities and so it is here they should be a miserable mourning people not for a few dayes but many yeares If they escaped death they should be girt with sack-cloath Job 16.15 I have sowed sack-cloath upon my skin There was no removing of it he continued in his dolefull condition Gods hand was upon him and his sack-cloath abode with him as a thing sowed to him Horrour shall cover them The word for horrour notes great trembling that comes from feare Job 21.6 I am affraid and trembling taketh hold of my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's such trembling as is in Earth-quakes Job 9.6 Which shaketh the earth out of her place and the pillars thereof tremble Such an horrour or trembling should be upon them as should hazard their beings lives wits Isa 21.4 Fearfulnesse affrights me It 's the same word with our Prophets and affrightments are dangerous and sometimes deadly and probably the meaning here for it was such horror as should cover them oppresse them and hide them from the living But there is another sense of the word cover horror shall cover them that
great load upon his spirit Gods eye beheld their courses and his eye affected yea afflicted his heart Lam. 3.51 The Vulgar reads it Oculus meus depraedatus est animam meam hath taken away the vertue spirit and life thereof Whorish heart A heart hankering after Idols pleading for them delighting in them and prostituting it selfe unto them this people was much addicted unto this sin which is oft expressed by the name of whoredomes and whoring Levit. 20.5.17.7 Judges 2.17 This sin is so called First Because it is a breach of Covenant as whoredome is God marries his people to himselfe he is for them and they should be for him only Exod. 20.23 he is a Husband to them Jerem. 2.2 Hosea 2.19 And now to leave him for Idols is to deale treacherously with him Jerem. 3.9.20 Deut. 31 16. Secondly It s a pleasing sinne as Whoredome is Hence all Israel is sayd to goe a whoring after Gideons Ephod Judges 8.27 and Isaiah 66.3 Their soule delighteth in their abominations they please their senses give some satisfaction to blind consciences help on their devotions as they conceit which affects much Thirdly It s a defiling sin Whoredome is a defiling sin and so is Idolatry and all false worship Exek 22.3 Jerusalem maketh Idols against her selfe to defile her selfe Acts 15.20 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions and pollute the persons and places where they are Jer. 3.9 As pure worship sanctifies so false Worship pollutes Revel 14.4 They were not defiled with Women Not with false Worship with the Whore of Babylon or any of her inventions but were Virgins that kept themselves chaste not going out from God to the corruptions of any Fourthly It hardens stupifies makes impudent Prov. 7.13 and so Idolatry produces such effects hence the Jews which were given to it are called Impudent Children Ezek. 2.4 Hard hearted Ezek. 3.7 Sottish Children Jer. 4.22 Jezabel stir'd up Ahab to Idolatry they were both Idolaters 1 Kings 21.25 26. they were hard hearted impudently wicked Jer. 2.20 It s cal'd playing the harlot bloody and cruell Naboth and the Prophets were slain by them Fifthly It inflames and Idolatry doth so Isaiah 57.5 Inflaming your selves with Idols slaying the children in the Valleys With their eyes which goe a whoring after their Idolls It s evill when the heart follows the eye worse when the eye follows the heart this notes habituall evill th' other but occasionall Their eyes as well as their hearts went a whoring they looked and lusted their eyes were eyes of adultery 2 Pet. 2.14 Ahaz saw the Altar at Damascus and he must presently have such an one up at Jerusalem 2 Kings 16.10 Men follow the sight of their eyes Eccles 11.9 The lust of their eyes It s bad when eyes are in amore duces worse when in religione duces as John cals it 1 John 2.16 And sensuall men are led by the eye in point of worship as in point of Women Ahaz was But mens eyes and hearts are ill Factors for worship Numbers 15.39 Remember all the Commandements of the Lord and doe them and that yee seeke not after your owne heart and your owne eyes after which yee use to goe a whoring The eyes are the spies of the body they give information to the heart that lusts whoredome is committed and God is provoked to jealousie The eyes are called whorish because they are Internuncii adulterii Idololatriae they dislike forsake the beauty of Gods worship Truth Ordinances and spy beauty in corruption in false Worship Superstitâ—on Idolatry mens additions they see a Decorum in them are pleased with them and draw the heart to them They shall loath themselves The Vulgar read it Displicebunt sibimet they shall displease themselves Calvin pudefient they shall be ashamed Junius fastidium erunt sibiipsis they shall be a loathing to themselves the Hebrew hath more in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingem scere Septuag is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nakottu ingemiscent saith Montanus they shall so sigh and groane that you shall see it in their faces Shindler offensi sunt in faciebus suis ad mala when they saw what they had done it was offensive to them and they smote themselves upon the face for griefe The word notes a cutting Lavater succidentur Maldon excindentur when a man is so ashamed that he dare not behold God or Man he is lâ—ke a man cut downe So it s used Job 10.1 My soule is weary of my life it s the same word and rendred in the Margent cut off his sorrow was piercing and cutting such should be the condition of those here their Idolatry and other evils should be carnifices qui corda eorum discerperent There should be actus contritionis ex suiipsius peccati displicentia The meaning is they should have much shame sorrow and breaking of heart for their sins 10. And they shall know that I the Lord c. They shall know experimentally that I speake and threaten not in vaine punish not unjustly but order all things for my glory and their good Obser 1 1. Gods people escaping destruction in common calamities are mindfull of God though they suffer much hardship as here they had lost all their very liberty and were Captives yea being preserved by God among the Gentiles they should remember God that is repent returne and trust in God honour him praise him and worship him the right way Psal 78.34 35. When he slew them then they sought him they returned and enquired early after God and remembred that God was their Rock and the high God their Redeemer When death devoured some and mercy delivered others then their hearts were affected and God seriously thought upon Never is the heart in a better frame towards God then when it hath been in the jawes of death and is set at liberty from the King of terrours David made the sweetest Psalmes when he had the greatest deliverances Psal 18. the 46.103 and many other which made him say Thou liftest me up from the gates of death that I may shew forth all thy praise in the gates of Zyon Psal 9.13 14. God brings his people into trouble that he may deliver them and that they may remember him Psal 50.15 I will deliver thee and thou shalt glorifie me That is effectually not in a low faint formall degree such great deliverances as give life should cause those they concern to look strongly and live wholy unto God to glorifie him in all things to remember him at all times and to shew forth all his praises Obser 2 2. That God is not tyed to any persons places or times to shew mercy but on whom he will where he will and when he will he sheweth mercy these persons were Idolaters in the holy Land met with sore judgements there were driven forth into Babylon a polluted Idolatrous heathenish place there the lives of some of them are
preserved they being under heavy pressures from God and man yet they are brought to know God to loath themselves and their former wayes these were times wherein they had no sacrificing little or no helpe for their soules but lay in darknesse and notwithstanding all this God shewed mercy neither their sinnes nor the sinnes of the place both which were great nor the time of wrath they were under for so it s cal'd Isa 54.8 could obstruct the free grace of God but some he spares some he touches with the lively sense of their sins and puts into a state of grace in the midst of enemies of sins of judgements God could shew mercy in Babylon as well as Zyon let the holy Land holy City holy Temple holy Altar holy Sacrifices and all the holy things be layd waste and persons be brought to the greatest improbabilities of finding mercy be as great sinners as any living as these were and in Babylon yet God is free can will doth shew mercy even to such in such a place and at such a time when his wrath is powring out Manasseh was a great sinner a Murtherer an Idolater a Sorcerer carryed into Babylon and in the eye of all in a hopelesse condition yet there God visits him his spirit breaths and blows upon him 2 Chron. 33.11 12 13. he humbles his soule greatly prayes effectually is returned to Jerusalem and knowes the God of his Fathers Nothing could keep off God from shewing mercy God tooke Abraham the Father of the Faithfull from Vr of Chaldaea he found favour among Idolaters and God shewed mercy to his Posterity Gen. 6. Acts 2. even in that Land When all flesh had corrupted its wayes yet mercy was showne to Noah Yea those put Christ to death had their hearts pricked To the Gentiles that had lived in abominable Idolatries God granted repentance unto life Acts 11.18 There is nothing in man in any place or time that can impede God from shewing mercy that is an act of his will nothing in us moves him to it nothing in us hinders him from it I will have mercy on whom I will have mercy and I will have compâ—ssion on whom I will have compassion Rom 9.15 Obser 3 3. That often God shews the choisest mercy when he hath cause to execute the sharpest judgement they shall remember me because I am broken with their whorish hearts had they broken Gods heart he had cause to have broken their bones and destroyed them utterly but the Lord would deale graciously with them and in stead of destruction cause them to remember him to loath themselves and to come in to feare and serve him They would not feare remember and honour God in Zyon where they had the Prophets the Ordinances of God and mercies of all sorts but provoked God to plague them and when they were ripe for destruction and nothing to be expected but severity even then doth God deale graciously with them Isa 57.17 18. saith God For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart He adds sin to sin in a presumptuous manner and what could be looked for now but destruction Doth the great and glorious God smite and doth man sin more Yes he doth and God sees it and what then I have seene his wayes and will heale him Not wound him more not destroy him but I will heale him I will lead him also and restore comforts to him and to his mourners Isaiah 43.24 25. Thou hast made me to serve with thy sinnes thou hast wearyed me with thine iniquities And what then I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Gods thoughts are not as mans that which is argument of death in mans apprehension is argument of mercy and life in Gods Psal 25.11 David knew it therefore presseth God with an argument might have undone him in the judgement of reason O Lord pardon mine iniquity for it is great God might have said therefore will I not pardon thee because thy sinne is great I have suffered much by thee by thy murther and adultery and thinkest thou that I will pardon such great sins Is this an argument to come to mee withall I have as great wrath as thou hast sins thou art a man of death for what thou hast done thou shouldest dye by the Law for thy murther and dye for thy adultery and thou hast given the sentence thy selfe The man that hath done this shall surely dye and bound it thou hast with an Oath as the Lord liveth 2 Sam. 12.5 and therefore dye thou must thou shalt Such language as this might David have looked for but he heares of pardon and that from the mouth of a Prophet and when he mov'd God with the argument of the greatnesse of his sinnes he did it in the judgement of faith knowing it would be much for the honour of God to pardon great sinnes that he was as ready to shew mercy as his sinnes had made him ripe for judgement Hosea 2.13 14. Israel followed Baalim and forgate God had hee not now cause to destroy her It was Gods way to destroy such Psal 73.27 Yet it follows Therefore behold I will allure her and bring her into the Wildernesse and speake comfortably unto her Because shee had foâ—got God God would remember her because shee had been drawne away by Idols God would allure her from Idols because shee had vexed God he would comfort her Here God lets out choise mercy when he had cause to execute severe wrath When Peter had denyed Christ thrice and forswore him and the knowledge of him was there not cause that Christ should have renounced him smitten him with some great Judgement Matth. 26.72 74. and made him an example for Selfe-confiders and Christ-denyers to the end of the World Surely Christ had cause enough and the opportunity for it was faire before him but Christ turned and look't upon Peter and in stead of ruining him rayses him Obser 4 4. False worship doth most afflict God I am broken with their whorish heart Their Idolatries Superstitions and corruptions did not simply displease or grieve God but oppressed afflicted broke the heart of God great injuries enter deep worke strongly eate up the spirits of any they are done unto and what greater wrong can be done to God then to set at naught his counsels to forsake his Worship to withdraw from his Government and to proclaime to the World that there are better ways then his and better Gods then himselfe Those are Idolatrous and worship God a false way they doe so by God therefore Jer. 3.5 it s sayd of them that they did speak and doe evill as they could men cannot doe more to breake God then to worship Idols wrong gods or the true God a wrong way Such sins breake Gods Covenant Deut. 31.16 This
they wanted not Men Means Munition Horses Chariots Spears Shields they had but hearts they had not no courage to fight with their Adversaries to stand for Religion their Countrey liberty or lives Observ 1 That when God is wrath all preparations and attempts are in vaine They blow the Trumpet make ready for Warre and none stirs to goe forth and what is the reason the wrath of God is upon the whole multitude God was not with them to counsell to encourage them to prosper their attempts and so nothing came of all Humane endeavours sinke when they are not sâ—conded by God aeconomicall and politicall affaires fall to the earth when they are not upheld by heaven Psal 127.1 Except the Lord build the house they labour in vaine that build it 'T is not man and wife can build up a family without God This the Elders knew that said to Boaz Ruth 4.11 The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel So except the Lord keepe the City the watchmen watch but in vaine Let Cities States Kindoms have many watch-men let them be faithfull and industrious yet if God watch not more then they doe more then they all is lost Cities have been suddenly surprized Kingdoms over-run notwithstanding all the art vigilancy and industry of men It s not the Counsell Militia Magistracy Ministry of a City or Kingdom that can secure them if Gods wrath be upon them Observ 2 2. That it 's a dreadfull evill when the heart and spirit of a people is taken away Here was danger calling to arme and goe forth but none went forth they were heartlesse unspirited men It 's a great mercy among other necessaries to Warre to have men of valour If there be money armes skill men and not courage all is nothing When Goliah defied the Armies of Israel 1 Sam. 17.10 11. They were dismayed their hearts failed within them and had not God put courage into David all Israel had lain under the reproach of one Philistine It 's observable in Scripture that in Judah were many valiant men 2 Sam. 24.9 There were 500000. such in Davids days In Abijah's days there was an Army of 400000. valiant chosen men 1 Chron. 13.3 In Asa's dayes was an Army of 580000. out of Judah and Benjamine and all of them were mighty men of valour 2 Chron. 14.8 In Ahaz dayes were 120000. valiant men of Judah slaine in one day 2 Chron 28.6 The men of Judah were famous for their valour yet now there were no valiant men left there were none had hearts to goe forth and give the enemie battle The promise was that one of them should chase a thousand and two put ten thousand to flight Deut. 32.30 The meaning is they should mightily prevail in battle this was in case they provok'd not God against them And therefore it follows except their Rock had sold them and the Lord had shut them up if it were come to that then they should be faint-hearted and feeble and so was it now God their Rock was against them he had sold them into the hands of the Chaldeans and shut up their spirits and the strong were become as tow Isa 1.31 They were heartlesse headlesse armlesse none durst oppose the stout and proud adversary God hath variety of wayes to frustrate the endeavors of men and one among other and of the saddest nature is to unspirit men It 's a wonderful judgement when the wisdome of the wise doth perish when the understanding of the prudent is hid Isa 29.14 And it 's as heavy strange a judgement when the mettle and courage of valiant Souldiers in time of neede is not to be found The Germans were a warlike people and Lavat observes that after the Councel of Constance their spirits failed them there they dealt unfaithfully with Husse and after cruelly and shamefully they put him to death and attempting to bring the Bohemians to the old way of worship they were easily overcome and sometimes fled at the sight of their enemies Observ 3 3. Apprehension of Divine wrath discern'd and approaching dispirits strong men there were without doubt many strongmen in Judah as at other times but they were without spirit their sins had stirred up God to bring the Northern Force upon them Nebuchadnezzar with all his Forces they were now entring their land ready to sit down before Jerusalem and they saw now the sad threats of the Prophets fulfilling God even fighting against them and this sunk their guilty hearts Deut. 32.25 Terrour within shall destroy the young man The young men that are full of blood spirits lively even terrour within shall destroy them Their guilt wil not only unspirit them but unlife them Job 15.20 The wicked man travaileth with paine all his dayes He hath prickings stingings within And vers 24. Trouble and anguish shall make him affraid they shall prevail against him as a King ready to the battle There is power in these to destroy a sinner as in a King arm'd attended with a multitude of Souldiers to ruine his wounded his flying adversaries Jeremie knew the power of Divine wrath and therefore prays Chap. 17.17 Be not thou a terrour unto me thou art my hope in the day of evill Hee feared left hee that was his hope should be his terrour the day of evill awakens sleepy guilty dead works and then God before trusted in becoms dreadfull look well to your hearts and consciences get off the guilt upon them and get out the filth in them Heb. 9.14 The blood of Christ doth purge the conscience from dead works That is all sins and all guilt which works death and binds over to death but that 's not all they lie as dead things in the soule and upon occasion revive have their resurrection and slay us anew CHAP. VII 15. The sword is without and the pestilence and the famine within hee that is in the field shall dye with the sword and hee that is in the City famine and pestilence shall devour him OF Sword Famine Pestilence I have formerly spoken God hath these Judgements in his hand and can let them out when and where he pleases and when Gods publique Judgments are abroad there is no safety for sinners in their Cities in the Fields God will pursue them though they flie and slay them though they be never so stout He will not only scare them with these but he will destroy them by these CHAP. VII 16. But they that esacaped of them shall escape and shall be on the mountaines like doves of the valleys all of them mourning every one for his iniquity 17. All hands shall bee feeble and all knees shall bee weake as water 18. They shall also gird themselves with sack-cloath and horrour shall cover them and shame shall be upon all faces and baldnesse upon all their heads 19. They shall cast their silver in the streets and their gold shall be
of calamity and destruction is towards them nay destruction is upon them No sooner doth God turn away from a Nation but destruction steps into that Nation Deu. 31.17 I will hide my face from them they shall be devoured many evils and troubles shall befal them so that they will say in that day Are not these evils come upon us because our God is not amongst us Where you may see that Gods hiding his face is departing from them and his departing lets in all miseries when God is gone nothing is left but sinne and judgment and they make fearful work in all places If God would pity people under destruction it were something but he wil not pity them then not hear their groans receive their prayers or mind their tears wounds blood death Jer. 18.17 I will shew them the backe not the face And when In the day of their calamity when they are in their greatest distresses necessities without councell help comfort even at the height of misery I will not vouchsafe them one look but goe away from them in fury leave them without hope my back shall be toward them and not my face Jer. 14.12 3. When the holy God goes away from his holy places then prophane polluting wretches come into them I will turne away my face and robbers shall pollute my secret place Thither should they come whether none but the holy God and High Priest were to come and whereas before it was filled with a Cloud with Incense with Glory and the presence of God now it should be filled with Burglers Idolaters oaths and all prophaness which could not but affect the Jewes that were so zealous of preserving the Temple unpolluted by strangers Acts 21.27 28. A great stir was made against Paul by the Jews because he had brought Greeks into the Temple and polluted it Joseph l. 7. de Bell. c. 4. and in his 5. booke of Anti. c. 14. he saith capitale erat Gentili ingredi Templum And when the Jewes were under the Roman Emperours they obtained of them that none no not a Roman should enter into the Temple under pain of death yet themselves polluted it with false worship drave God out of it and of the holiest of holies and made way for the worst of men to come in and defile the same CHAP. VII 23. Make a chaine for the Land is full of bloody crimes and the City is full of violence IN this Verse is another calamity and the cause of it laid downe The calamity is a chaine the cause blood violence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make a Chaine Trouble saith the Sept. a Conclusion the vulgar the Hebrew is a Chaine and so it 's rendered in 1 Kings 6.21 Chaines and so the Rabbies take it here we may extend it to a roap a wyth a chaine any thing that a man may be bound with A chain is an embleme of bondage Nabum 3.10 Her great ones shall be bound in chains Psalm 107.10 Acts 12.6 Jerem. 28.13 14. The yoke of Iron that the Prophet was to make noted the imbondaging of the Nations unto Nebuchadnezzar King of Babylon Whether by the Chaine be prefigured the siege of Jerusalem as some interpret it or leading into captivity as others will have it Bondage is included in both Some thinke the Lord here alludes to Malefactors that in chaines answered at the Bar of Justice as Paul did Acts 26.29 They had freely and fully runne out in vitious courses but now they were to answer it to God who was set in judgement and sentencing them to suffer heavy things This also notes bondage which is the sense of the Prophet In a Chain 4 things are considerable First It 's burthensome heavy 1 Kings 12.10 Thy father made our yoake heavy And yokes chaines fetters about neckes armes legges are grievous when Peter was bound with two chaines Acts 12.6 it was troublesome unto him and so was the condition of these Jewes the siege their captivity was very burthensome therefore Lam. 3.7 the Church saith hee hath made my chaine heavy Shee cals her bondage a chaine and a heavy one 2. It 's restrictive a mans liberty of going and doing is taken away by a chaine Acts 21.23 When Paul was bound with chaines whither could he goe what could he doe and bondage by a siege captivity Imprisonment sicknesse or otherwise is a restraint of a man which are threatned here Jehoahaz was put in bands at Riblath that hee might not reigne in Jerusalem 2 Kings 23.33 3. Reproachfull 2 Tim. 1.16 Onesiphorus was not ashamed of my chaine There is shame and reproach attending chainâ— and therefore Paul at the Bar when he wished Agrippa and others were such as he was excepted his bonds as reproachfull things Acts 26.29 This is threatned here and was made good Jerem. 39.7 Zedekiah had his eyes put out and was bound with two brazen chaines and so the thing he feared came upon him mocking and reproach Jer. 38.19 And not only he but all of them should be for a curse an astonishment an hissing and a reproach among all Nations Jer. 29.18 4. Tendency to further punishment Paul was bound Acts 21.33 with two chains And Acts 24.27 two yeares hee lay in bonds and to what end that he might come to judgement and have further punishment and he was to that purpose brought before Agrippa and Festus Acts 26.29 and that in bonds they tend to other and sorer judgements Hence the Devils are said to be in chaines of darknesse reserved unto judgement 2 Pet. 2.4 Jude 6. They have not their full damnation they are semi-damnati halfe condemn'd and kept in chaines for the rest and here God would chain up these Jewe with bondage and rese ve them in bondage to further punâ—â—hment even eternall destruction Job 21.30 The wicked are reserved to the day of dâ—struction they shall be brought forth to the day of wrath The Land is full of bloody crimes The Hebrew is the judgement of bloods they gave out unjust sentences that had power and condemn'd the innocent guilty men were spared and the good suffered 2 King 21.16 Manasses filled Jerusalem with innocent blood Athaliah slew all the Royal seed 2 Kings 11.1 Naboth is falsly condemn'd ston'd to death 1 King 21.13 Zechariah is slain by an unjust sentence 2 Chron. 24.21 Joash the King was slain by his servants vers 25. Hence it s said Isa 59.3 That their hands were defiled with blood that they were full of blood Isa 1.15 And here that the land is full of bloody crimes Ezek. 22.6 Every Prince in Israel to his power did shed blood By bloody crimes some understand heinous sins capitall offences such as deserv'd death and the shedding of mens blood as Idolatry Deut. 13.6.9 Blasphemy Levit. 24.16 Witchery sorcery Lev. 20.27 Buggery Levit. 20.15 16. Sodomie vers 13. Adultery vers 10. Rapes Deut. 22.25 False witnessing to take away a mans life Deut. 19.16.18 19.21 Stealing any man
what would be the issue of it 1 Kings 22.8 When the Plagues were upon Pharoah then he sends for Moses and Aaron Exod. 8.8.25 and 9.27 and 10.8.16.24 He sends for them in hast and in the night Chap. 12.31 Seven times he did it Prophets are precious in times of trouble when mens liberties estates and lives are in question then they are glad to have help from Prophets their Counsell Prayers holinesse they thinke may doe them good Abimilech took away Abrahams Wife but what said God to him Gen. 20.7 Restore the man his wife for hee is a Prophet and he shall pray for thee and thou shalt live If not thou shalt surely dye and all thine Take heed how you abuse and ill-intreat the Prophets the time may come you may have need of them and be glad to hide your selves under their wings aske their Counsels importune their prayers 4. They that will not hear Gods servants when they are at ease shall not have help from them in time of their distresse they refus'd to hearken to Jeremiah Chap. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee And now they seek unto him for a vision and there is none for them or that afflicted them more then if they had none It 's just with God to with-hold visions from the Prophets when people desire them who slighted them when God gave them If people stop theiâ— eares and will not heare God will stop the Prophets mouths they shall not speak Lam. 2.9 Her Prophets find no vision from the Lord. They sought to the Prophets the Prophets to the Lord but neither found any vision night and darknesse was upon them and there was no answer of God Mica 3.6.7 5. That it 's a dreadfull evill when God takes away the signes of his presence visions among the Prophets the law soundly interpreted by the Priests and seasonable Counsell from the Elders were evident tokens of Gods presence amongst them when these fail'd they were demonstrations of his absence here they should all perish from the Prophet the Priest and the Antient now they should neither have extraordinary nor ordinary help as it was with Saul 1 Sam. 28.15 God answered him neither by Prophets nor by Dreams which was an argument he was departed and hereupon he was in great distress Micah was troubled greatly when the Danites took away his Idols Judges 18.23 24. He thought that a great evill that the signs of his Gods presence were gone But how much greater evill is it when the signes of the true Gods presence are taken away 1 Sam. 4. When the Philistims had routed the Israelites and taken the Arke and a Benjamite brought newes of it to the City and all the City cryed out vers 13. Great and small were afflicted at this that the Arke the pledg of Divine presence was gone and Eli was not so much strucken at the death of his 2. sons as at the taking of the Ark when he heard that was gone he could live no longer he fell backward vers 18. brake his neck and dyed So Phineas wife upon this occasion falls into Travell and names her Child Ichobod vers 21. which is where is the glory The Arke is gone God is gone Israel hath now no more glory so here the tokens of Gods being among them were removing vision failing the law perishing c. and where these goe away it 's night Ignorance comes in Eâ—rours iâ—crease and all woes are at hand While God is present by hâ—s Word and Ministers what evils soever fall out there is reliefe in the Word and Ordinances against them thence arguments are fetcht patiently to bear them But if they be gone that evill may sink the heart without others and when seas of Vinegar and floods of bitter waâ—er compasse you about you have no oyl to allay them nor sugar to sweeten them 6. That truths are not confin'd to any sort of men not to Prophets Priests or Ministers in these or any dayes the Prophets should be without vision the Law should perish from the Priests and Counsell from the Elders It was a conceit of old that this rank of men should not be without knowledg truth Jer. 18.18 Come let us devise devices against Jeremie for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet come let us smite him with the tongue c. Let us accuse him to be a false Prophet get him silenc'd imprison'd put to death All in authority in the Church the Prophets the Priests the Elders are against him you need not fear if he be taken of out the way though a Priest a Prophet full of wisdome and counsell there will be others as good as he more mild and sweet it will be no considerable losse for the law shall not perish from the Priest They were possest with this apprehension that truth knowledg counsell and the Spirit of God was peculiar to them and should not be removed from them but the Lord confutes them and confounds their conceit there shall be no Vision no Law no Counsell Aaron had neither Vision nor Law when he said These are thy Gods O Israel Exod. 32.4 Ahab had 400 Prophets but no vision amongst them Had there been a Councell of these Priests and Prophets gathered to Counsell and dâ—termine for the good of the Church what Canons and Conclusions would they have made The Papists and some others stick much to Counsels and challenge knowledge truth and Gods Spirit to be amongst them they are the representative Church and where should light and counsell be if not amongst them Let them and all consider that the Lord is not tyed to men that truth is not the Inheritance of Priests Prophets Popes Councels more then others The law shall perish from the Priests And Mar. 14.53 There was a grand Councell the High Priest and with him were assembled all the chiefe Priests the Elders and the Scribes And vers 34. you have the result of this Councell they all vote Christ to be a blasphemer and condemn him to be guilty of death whereupon he was spit on buffeted and greatly abused If a whole Councell have condemn'd Christ the Head its like they have condemn'd many of the members since The great Councell of Nyce had erred in point of Ministers marriage if Paphnutius had not prevented That of Arminum held rebaptication of those hereticks had baptized That of Constance denyed one of the Elements in the Supper of the Lord to the people God is not tyed to Councels Aretius de util Script in l. Com. Tertul. in exhort ad castitatem to Prophets or Priests but is free to be where he please and to impart truth to whom he please and to as few as he please Vbi tres sunt ecclesia est licet laici fuerint said Tertullian long since And if they be a Church they
days Verse 14. the Temple and worship of it were polluted Thirdly Trusted too and sent for Aegiptians to help him Jer. 37.7 he would not hearken to Gods counsell to the true Prophets to those advis'd him well Jer. 36.25 Chap. 37.2 but to false Prophets and wicked Counsellors Fourthly He hated imprisoned and persecuted the Prophets 2 Chron. 36.16 Jer. 37.21 Fifthly Injust and cruell let Jeremy be put to death say the Princes Jer. 38.4 Then Zedekiah sayd Hee is in your hands the King can doe nothing against you c. verse 5. He was overpowred by the Princes and durst not displease them but it cost dear at last Look upon other Kings they had their sins and their sorrows Rehoboham hearkens to ill Counsell oppresses his people and looses ten Tribâ—s at once for it Jeroboam upon wicked advice sets up Calves restraines the people from the true worship at Jerusalem Gods sends him a dreadful message by Ahijâ—h 1 King 14.6 7 8 c. Ahab did not execute Justice upon Benhadad a man appointed to death and therefore sayth the Prophet Thy life shall goe for his life and thy people for his people 1 Kings 20.42 The Court was very wicked then Jezabell had the greatest power in it she stir'd up Ahab to work wickednesse she set the Elders and Nobles awork to accuse and stone Naboth to death but there was a time of mourning for them 1 Kings 21.23 24 27. Ahaz was wicked and the worse for his affl ctions but God had a sad day for him when he lost 120000 valiant men in one day and had 200000 Women carryed away Captives 2 Chro. 28. Asa who was a good King yet he is branded with trusting in an arme of flesh 2 Chron. 16.7 With oppression of some of the people Verse 10. and therefore Hanani tels him he should have Warres and besides he was greatly diseased in his feet Vers 9.12 Manasses was the great oppressing King he shed and filled Jerusalem with innocent blood 2 Kings 21.16 and as he sound times to shed blood so God found times to have him in the thornes in Fetters in Captivity in mourning and humbling himselfe Oppression is the common sinne of Princes because they have greatnesse and power in their hands they think its warrantable for them to doe what they list Ephraim loveth to oppresse Hos 12.7 The Kine of Bashan the great ones that were strong and fat that had hornes and hoofs they opprest the poore and crush'd the needy a man and his house a man and his heritage Micha 2.2 Naboth and his Vineyard went both at once Hence the Princes of Jerusalem are called Roaring Lyons Zeph. 3.3 they are greedy of their prey they scare scatter and devour the flock but God will hunt these Lyons and judge these men of the Earth Psal 10.18 whose trade is oppression and hath promised a time when his Princes shall oppresse no more Ezek. 45.8 My Princes shall oppresse no more Either this Prophesie is not fulfilled or the oppressed in these dayes are not Gods people or the Princes who oppresse are not Gods Princes and if so say to the oppressing Kings and Queens of the Earth Humble your selves sit downe for your Principalities shall come downe even the Crown of your glory Jer. 13.18 See Acts 12.23 Rev. 6.15 Secondly That God hath apparrell for Princes and Nobles and what is it Desolation The Prince shall be cloathed with desolation God had an eye to the cloathing of the Great ones and their sin about the same and fits Garments for them such as they were not formerly used unto Great ones sin in their variety of Garments they have many lye spoiling by them when the nakednesse of others is seen for want of cloaths therefore God threats to take away their changeable Suits of Apparrell Isa 3.22 They sin in the strangenesse of them they will have strange fashions therefore Zeph. 1.8 God threatens to Punish the Princes and Kings Children and all such as are cloathed with strange Apparrell The Jewes had peculiar Garments appointed them Numb 15.38 Deut. 22.12 but they fetcht in Forraign garments made after the manner of the Heathens and Nations about them The Courtiers and great ones then as now affected strange and costly apparell were prodigall of their estates that way had their chests and wardrops fill'd with rich garments which at pleasure they put on to draw respect from men but wrath from God who cloath'd himself with vengeance that he might cloath them with desolation which was a strange Garment never put upon their backs before Isa 59.17 an unchangeable garment which lasted to their death God stripped them by the Chaldeans of their proud attire rich suits yea of all they had and cloath'd them with desolation hence Lam. 4.5 They that did feed delicately are desolate in the streets and they that were brought up in scarlet embrace the dunghill 3. Wheresoever is a generality of sinning there shall be a generality of suffering The King shall mourn the Prince shall be cloathed with desolation and the hands of the people of the Land shal be troubled The whole Nation was rebellious Ezek. 2.3 From the greatest to the least they were guilty Jer. 6.13 and therefore they should dye from the least to the greatest Jer. 44.12 God is impartiall in his judgements hee will not spare Kings Princes Nobles people but if their hearts heads hands be joyn'd in wickednesse they shall be joyn'd in punishment All flesh had corrupted it's wayes Gen. 6. and all flesh was drown'd in the floods of Gods wrath Gen. 7. The Sodomites were all guilty and none escaped the vengeance of eternall fire Jude 7. And here having all sin'd the wrath of God seiz'd upon them all Isa 65.12 You shall all bow down to the slaughter because when I called yee did not answer when I spake yee did not heare but did evill before mine eyes and did chuse that wherein I delighted not 4. That God smites sinners in that they have much offended with and should stand them in most stead in times of affliction The hands of the people c. They had sin'd with their hands severall wayes in making Idols Isa 2.9 Hosea 14.3 In shedding blood Isa 59.3 In acts of violence vers 6. They did evill with both hands earnestly Mich. 7.3 Even Princes and Judges had covetous hands God therefore smites them in their hands and whereas they should have been serviceable unto them now in their distresse they were troubled faint unuseful Before they had hands for the Queene of heaven Jer. 44.25 but now they had none for the God of heaven They had hands for the service of Aegyptians and Assirians Lam. 5.6 But now they had none to serve themselves in their personall callings or military affaires 5. The Lord observes the ways and works of all no Church no State no Person but what ever they doe comes under Divine cognizance their wayes and deserts were knowne to the Lord
eyes of the world Obser 1. they had their imagery in chambers and secret places it was walled up and unobvious to most eyes Some covers and pretences such persons alwayes have for their superstitions and idolatries they cover them with their good intentions great devotion religion of their forefathers such as have some pomp and state there be in them such objects as help their memories and affections There is say they some truth some good and the rest may be born with Those worship so prosper and are at ease in their way they meete not with those temptations and troubles others doe 2. Such wayes of wickednesse cannot be carried so close but there will be some espiall of them Let them make wals to cover them up yet providence will order it so that there will be a hole in the wall some crevice to look through at and discern their doings the mistery of iniquity could not worke so closely but it was discerned Peter Sâ—ave found a hole in the wals of Roâ—â— and discovered the Popes practises to hinder Reformation of Errours in the Councell of Trent The secret plottings and conveyances to bring in Popery amongst us by Jesuites and others were espied detected and in due time disappointed 3. To find out exactly the great evils abhominations in States anâ— Churches much pains must be taken the Prophet must dig and digge in the wall their Idolatry was fortified and walled up and clear knowledge of it could not be attain'd without great toyle The Popish Idolatry hath been so wal'd up by Romish champions that it cost our Worthies and Prophets Whitaker Reynolds Perkins Ames and others much digging to discover the ill-favorednesse of their Imagery Their strong arguments are answered and Popery hath a black face and not only in this particular must there be digging to find out the mischief thereof but also in others It hath cost this Parliament digging to finde out the evill in Prelacy and Malignancy in the Land 4 Such is the force of Superstition and Idolatry that men ingaged therein goe further and grow worse they were not content with the image of Jealousie but they had formes of creeping things and abhominable beasts to worship They multiplyed abhominations Ezek. 16.51 and had painted gods upon the wall round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Hebrew is about and about double rankes of gods superstition knowes no end wee were of late in this Kingdome got into the paths of superstition and walked daily further and further therein they had gotten all gods but the true God 5. Idolatry is a grievous sin its abhomination the Lord therefore cals the Prophet to see what they did that he might be a witnesse of so great and grievous a sin as that was and the grievousnesse of it lyes in this 1. That they had forsaken the true God 2. Had changed the glory of the uncorruptible God into the formes of creeping things beasts abominable 3. That they had brought them into the holy place even where Gods holy ordinances ought to be 4. That they had driven God out of his holy place 5. That the chiefe men were drawn away and offered Incense to those dunghill gods 6. That they said the Lord sees it not 7. That they looked for help from those helpnesse gods 6. Note here that Idolatry infatuates wise men the Antients of Israel were become Idolaters those that were the Counsellors and Judges that should have maintain'd the true worship of God encouraged others by their counsell and example not to cleave to false worship but to the true and living God that should have punished Idolaters with death according to the law of Moses even they become brutish they worship forms of creeping things they disclaim the infinite glorious great holy and wise God even the God of Israel and adore Bats Moles c. a just hand of God upon men to whom because they receive not the truth with the love of it or the love of the truth God sends strong delusions that they believe lies 7. There is consent in wickednesse and false worship 70. of them are of one mind they take Censors and offer Incense to base dunghill Gods all the people break off their ear-rings to make a Calfe Psal 83.5 They have consulted together with one consent The Heb. is with one heart and are confederate against thee hearty consultation and hearty confederation against God and his worship Rev 13.3 And all the world wondered after the beast and worshipped the Dragon 8. See the cunning of Idolaters the Priests that most usually are first in such wayes they draw in the great ones to countenance their wayes they let them offer Incense with their owne hands which was a violence to the Priest-hood and they do all in darknesse that so objections may be prevented some great mysticalnesse be conceited to be in those ways which may breed reverence and esteem of them in the hearts of vulgars 9. Idolatrous superstitious persons are expensive to maintain their worship Here was much Incense burnt to their Idols A thicke cloud went up In Exod. 32.3 where their Idolatry first began after their comming out of Aegypt how prodigall were they of their jewels and ear-rings to make a false god Aegyptian jewels given them for adornation they make an object of adoration and when they had made them golden silver gods of which God complains Ezek. 16.17 Their prodigality ceased not there but they were at daily charges to honour and maintain them They decked the high places with garments of divers colours they covered the gods with broidered garments they bestowed oyle Sands Europae speculum incense fine flower and honey upon them yea they sacrificed their sonnes and daughters unto them Ezek. 16.18 19 20. The Papists are profuse in their superstitious worship the Churches of some Saints are so stuffed with vowed presents and memories that they are fain to hang their Cloysters Churhyards with them It s the nature of Idolatry and Adultery to be prodigall If Adulterers think nothing too much for their harlots Idolaters think nothing too much for their false worship 10. God appeals to man in case of great ingratitude wrong done unto him they were unthankfull for all the great things God had done they gave that honor was due unto Divine Majesty unto Images Idols whereupon saith God to Ezekiel Son of man hast thou seene what the Antients of Israel doe Judge thou of it should not they being aged lift up to honour invested with power prevent and punish such sins in a Church and State as here are committed should not they counsell and lead others by their example to serve me the onely true living God should it not be so I appeale to thee to make judgement of it but they doe otherwise are not the Antients become Idolaters have they not chambers of Imagery Are there not Censors in their hands Seest thou not the smoak of
caused themselves and their little ones to be roasted in fire and brimstone so Princes their sinnes bring down vengeance upon themselves their posterity and Subjects All sorts should therefore take heed of sinning against divine Majesty who is so dreadfull in his judgements If they will not pitty themselves yet they should pitty those are theirs and deare to them 6. The lives and comforts of all Gods marked ones are deare unto him he gives order that they should not onely not take away their lives but also that they should not indanger their comforts Come not near any upon whom is the marke do not fright them with your stern looks bitter words rough handling keep your distance they are very deare to me and I am very tender of them The mark'd ones are a people neare to God Psalm 148.14 and he will not suffer them to be wrong'd Psal 105.14 15. He suffered no man to doe them wrong he reproved Kings for their sakes saying touch not mine anointed Gods anointed ones are his mark'd ones and they must not be touch'd which is as much as come not neare them God doth not onely keepe the wicked from harming them keepe off judgements and blows from them which is call'd sparing them Mal. 3.17 But hee makes them up as his jewels they lye scattered as common stones here and there but God hath his dayes to make them up to set them in ranks and orders that they may shine more gloriously and live more comfortably Or thus when a house is on fire the owners will be sure then to looke after their jewels and to take and make them up above all the rest So God when judgements are upon Cities Townes Kingdomes will have speciall care of his jewels and peculiar treasure Luke 17.34 35. Two men shall be in one bed the one shall be taken c. 7. See the order of Divine judgement here those were ring-leaders to others and drew them to sin by their place authority counsell example they must first be slain Begin at my Sanctuary there were the 70. Antients of the house of Israel mentioned Chap. 8.11 There were the Priests who had the charge of the holy things and should not have suffered such corruptions pollutions to have come neare the Temple but both the Princes and Priests were foremost in iniquity they should have preserv'd the worship of God pure kept the people from idolatrous practises into which they drew them and made Isaiah say twice that their leaders caused them to erre Isa 3.12.9.16 there was inforcing vertue in them constraining the people to erre run upon their destruction and therefore now seeing they were first and deepest in sinning they should be first and deepest in punishment the slaughter-men representing the Chaldeans must begin there while they were fresh strong they must bath their swords in the bowels and blood of Princes and Priests Many times it s so that those are great first in wickednesse are first smitten Numb 25.4 Take all the heads of the people and hang them up before the Lord against the Sunne They had been principall actors in whoredome and idolatry led others to those sins and their heads must off first Numb 16. So Corah Dathan and Abiram they were prime Rebels made seditious work amongst the people and went not they down first alive into the earth and did not fire from heaven consume the 250. Princes that offered Incense It 's too well known that men eminent in place are eminent in sin be they in the State or in the Church and it 's just they should be eminent in punishment Our Prelats who were Sanctuary-men and pretended divine institution for their standing declared by their fruits that they were not from above but from beneath an earthly generation that hath been eminent in Treasons Conspiracies Rebellions seditious Innovations and corruptions of Religion as ever was but God hath found them out powred contempt upon them plucked them up by the rootes Strafford and Canterbury were heads of wickednesse in the Church and State and God hath lopped off their heads Great ones make great breaches for others to perish in and God begins with them to stop those breaches and prevent open ruine The Devill carryed Christ to the Temple and the pinacle of it and tempted him from thence to cast himselfe downe knowing that the sins of those belong to the Temple are most conspicuous and beneficious to him and his Kingdome 8. It 's not the holinesse of any place can mitigate or avert the wrath of God when those belong to it have defil'd the place with their abhominations The Temple was the holiest place in the world 2 Chron. 36.14 All the chief of the Priests and people transgressed very much and what was their transgression they polluted the house of the Lord which he had hallowed not which men had hallowed but which he had hallowed in Jerusalem Judgement begins at Gods house Isa 10.12 No where else had he hallowed any any place yet that holy place they polluted and the Lord therefore bids the slaughter-men begin there and defile it they had defil'd it with sinne and now God would have it defil'd with the comming of Heathens into it with blood with dead corps c. which made Jeremie to sigh and say The Lord hath cast off his Altar he hath abhorred his Sanctuary he hath given up into the hand of the enemy the walls of her pallaces they have made a noise in the house of the Lord as in the day of a sollemn feast Lam. 2.7 It was musicke to the enemie to slay them in the Temple it selfe to dash out their braines against the Arke and Altar 2 Chron 36.17 They slow their young men with the sword in the house of their Sanctuary and had no compassion on young man or maiden olde man or him that stooped for age As they regarded not sexe or condition of men so not the place though holy Holy places were wont to be refuges unto those fled to them even heathens would spare those betook themselves to the Temples of their gods when they tooke the City Hostes qui ceperant civitatem parcerent eis quos ad deorum suorum Templa censugisse compererant August de civ dei l. 1. c. 2. but in this destruction of Jerusalem those fled to the Temple sound no favour from God or man Slay them utterly said God defile the Temple with their carkasses bloud dung and they did it and fill'd the Temple with such sacrifices it never had 9. Divine justice oft smites sinners in the place where they have sin'd they had defi ' d the Temple with their abhominations with idolatry false worship hypocrisie vain confidence in it and there God commands them to be put to death God had manifested great love bestowed great mercies imparted much light to them heard their prayers accepted their sacrifices in the Temple and now seeing there they sin'd against him there hee would
have shem punished When Ahab had murthered Naboth 1 Kings 21. this message was sent unto him In the place where dogs licked the blood of Naboth shall dogges licke thy blood even thine vers 19. and it was made good Chap. 22.38 2 K. 9.26 10. Gods judgments are as extensive as sinners sins they must slay not only Sanctuary-sinners but City-sinners they had sin'd every where the Land was full of violence and now the Land City Sanctuary were full of bloody men and bloody judgements and as they had fil'd all with sinne so they must fill all with slain ones When sins are generall judgements are answerable Isa 8.8 speaking of the King of Assyria it 's said he shall passe through Judah he shall overflow and goe over he shall reach unto the necke and the stretching out of his wings shall fill the breadths of thy land This is spoken of Senacherib who like a flood over all the land came up to the necke viz. Jerusalem but Nebuchadnezzar came not only up to the neck to Jerusalem but into it and overflowed the head he drowned all in blood where there was no mark there was no mercy to be shewed 11. God after long forbearing is intense upon and speedy in his judgements observe the phrases in these verses which shew it Goe ye through the City spare none slay utterly begin at my Sanctuary defile the house fill the courts with the slain goe ye forth These expressions set out the bent and intensivenesse of Gods spirit in this work he would have his executioners hasten about it and dispatch all out of hand 12. Gods instruments do readily obey his commands of what nature soever they be here they are appointed to harsh bloody services to destroy utterly all sorts and conditions of men women children without pitty and they went forth and slew in the City God commanded and they presently obey'd not holinesse of the place multitude of persons to be destroyed or danger of mistaking the mark'd ones did retard them VERS 8. And it came to passe while they were slaying them and I was left that I fell upon my face and cryed and said Ah Lord God wilt thou destroy all the residue of Israel in the pouring out of thy fury upon Jerusalem THis verse is the second generall head of the Chapter and contains the Prophets intercession for Israel when he saw what bloody doings was in the Temple and City by the slaughter-Angels he is affected therewith he cannot hold but falls down and cryes out Ah Lord God c. In the verse you may consider 1. The occasion of the Prophets interceding or moving cause thereof which is double 1. The peoples slaughter 2. His owne solitarinesse I was left 2. The circumstances or adjuncts thereof which are 1. Falling upon his face 2. Crying 3. The intercession it selfe where you have 1. A patheticall invocation of God Ah Lord God 2. An efficatious deprecation of judgement wilt thou destroy all the residue c. For opening of the words 1. We must enquire how the Prophet here saith I was left There were many seal'd and spar'd which makes the difficulty Some think the Septuagint passed by these words and left them out left they should seem contrary to what went before Theodoret adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was left alone but the Hebrew is I was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For understanding of this phrase you may take notice that its usuall in Scripture when great destructions are to say few or none are left Judg. 4.16 All the host of Sisera fell upon the edge of the sword and there was not a man left yet Sisera if no others was fled So in 1 Kings 19.14 Elijah saith They have slain thy Prophets with the sword and I even I onely am left when there were 7000. that bowed not their knees to Baal If this satisfie not 2. I was left That is left with the seal'd ones all were destroyed besides or 3. Of these in the Temple or belonging to it I was left Our Prophet saw them all slain and the slaughter-men were gone out into the City and there they were destroying and as they had spared none in the Temple so he might feare there would be few spared in the City and so safely say I am left That they in the Temple were not spar'd appeares thus they were not seal'd and all such were to suffer the destroyers commission was not to come neare the mark'd ones but to slay without pitty all others And besides the man that mark'd them was bid to goe through the City and mark there not to come at the Temple at all there were none to be mark'd there they practised justified abhominations they did not mourn for them Those had to doe with the holy things were most unholy and suffered in the Temple yet it 's not safe to think or say that all the Leviticall race were cut off at this time and in this place for Jer. 52.24 Seraiah the chiefe Priest and Zephaniah the 2d Priest and three keepers of the door with others were carryed to the King of Babylon and put to death in Riblath I fell upon my face Falling upon the face in order to prayer notes great sorrow and humiliation Numb 14.5 when the people would make a Captaine and return to Aegypt Moses and Aaron fell on their faces before the Assembly they were deeply affected with that evil So Moses when hee heard what Corah and those of his faction said he fell upon his face Numb 16.4 And Joshuah when Israel fell through Achans sin he fals to the earth upon his face prayes Chap. 7.6 Sometimes they stood and prayed 1 Kings 8.22 Sometimes fitting Neh. 1.4 So Christ sitteth at the right hand of God and makes intercession for us Sometimes kneeling Dan. 6.10 Sometimes prostrate upon their faces as here and when it comes to this posture it argues great griefe and sorrow as in Christ Matth. 26.38 My soule is exceeding sorrowfull And v. 39. He fell on his face and prayed So Ezekiel being fill'd with sorrow that all sorts were now a slaying that no mercy must be shewed he falls upon his face and cries out Ah Lord God The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a token of griefe and used in such cases as they cryed out for griefe Jer. 1.6.4.10 and is sometime exprest by alas Josh 7.7 Judg. 6.22 Joel 1.15 Sometimes by woe as Ezek. 30.2 Woe worth the day where it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These be two chiefe names of the most High the one noting his Dominion the other his Essence the Prophet had an eye to these seeing God about to destroy as if hee should have said thou hast being of thy selfe and hast given being to these thou that art Soveraign over all and canst call backe the destroyers ah Lord God doe it It s Jehovih not Jehovah and some observe
them that feare the Lord Psal 34.7 They are invisible guards and do invisible things for us their hands work when we feel them not so the hand of providence is doing when wee slumber and discern it not Joseph is sold into Aegypt and it was not discern'd by the sellers or the sold what work God was about the hand of providence was secret but wrought strongly for the raising of Joseph and safety of Jacob and many thousands besides Mordecai will not bow to Haman was the hand discern'd here which was working Hamans ruine I believe not Haman goes on plots the death of all the Jewes had almost accomplished his desire but providence acts in an unexpected way and cuts off this bloody man A secret hand of heaven hath done the great things in all ages invisible vertue hath done more then all visible instruments In our Counsels Armies undertakings had not Gods hand of Providence wrought we had been ruin'd Was it not a strange hand of Providence that began the work in Scotland If ought be done in the work of Reformation amongst us is it not the hand of God rather then the hand of man Isa 1.25 I will turne my hand upon them and purely purge away their drosse Math. 8.3 Jesus put forth his hand and healed the leper If our leprosie he healed or healing it 's by the hand of Christ put forth The safety of this Nation is from a secret hand we are held and hid in the hollow and shadow of an invisible hand So the hand of the Spirit doth secret work in Sion Christ by the finger of God Luk. 11.20 by the spirit of God Mat. 12.28 cast out Devils It s this hand that mortifies and kils the lusts Rom. 8.13 It 's this hand which quickens and brings life Job 6.63 It 's this hand works holinesse in you that comforts and supplyes you that guides and seales you it s this hand that brings you out of the ways of sin errour death into the ways of Christ truth and life it s this hand makes all ordinances effectuall 2 Cor. 10.4 Our weapons are mighty through God to the pulling downe of strong holds Through God that is through the spirit of God weapons must be in some hand or other these were spirituall weapons and in the hand of the Spirit as well as in the Apostles hand else had they not been able to pull down strong holds 4. When Gods work is done we should hide up our hands that doe it the Cherub stretched out his hand took fire put it into Christs hand and what then the hand is hid under the wing Angels are not vain-glorious they seek not themselves but the honour of him they serve they say not this have I done hath my hand wrought they hold not forth their hand for mortals to admire or adore but rejoyce the work is done and hide up their hands This is a good president for us who are apt to be puft up with what we doe and to expose not onely the work but the hand also too much to view If actions be done and others reap the good thereof without selvish respects of ours it is Angelicall Paul was of this judgment and practic'd answerably 1 Cor. 15.10 I laboured more aboundantly then they all yet not I. See here how he hides up himselfe and puts all upon God Not I but the grace of God which was with me It was not Paul but Gods grace that did all the work So Isa 26.12 Thou hast wrought all our works in us we have done nothing but thou hast done all VERS 9 10 11 12 13. And when I looked behold the four wheels by the Cherubims one wheele by one Cherub and another wheele by another Cherub and the appearance of the wheels was as the colour of a berill stone And as for their appearances they four had one likenesse as if a wheele had been in the midst of a wheel When they went they went upon their four sides they turned not as they went but to the place whether the head looked they followed it they turned not as they went And their whole body and their backs and their hands and their wings and the wheels were full of eyes round about even the wheels that they four had As for the wheeles it was cryed unto them in my hearing O wheele IN these verses and most of the rest to the end is a description of the wheels and Cherubims which represent things earthly and heavenly and both under the command and dispose of Divine Majesty take things below in States or Churches they passe not without the interposure of Providence the hand of heaven acts in them takes things above they are not absolute there is one in the Throne over-rules them For the wheels which are the Principall subject of these verses and note out inferiour things and causes unto us they are 1. Described 2. Explained They are described 1. From their number four wheels 2. By their reference dependency or scituation they were by the Cherubims 3. By a particular and speciall distribution of one to another the 4. wheels were not altogether by the 4. Cherubims but one wheel by one Cherub another wheel by another Cherub 4. From their appearance or likenesse which was as the colour of a berill stone and those foure are in the ninth verse 5. From their likenesse and coherence among themselves they 4. had one likenesse c. vers 9. 6. From their motion vers 11. They went which is set out 1. From the way they went to those parts were upon their sides into those quarters of the world which were next them whither the head looked 2. Their progresse they turn'd not backe but went on 7. From their eyenesse vers 12. Their whole body backs hands wings were full of eyes 2. The explication of the wheels and that is in the 13. verse it was cryed O wheel O world I have spoken largely of the wheeles in the first chapter and therefore now shall say little of them the most will be of those particulars wherein there is difference from what is there set downe In the first Chap. mention is made 1. of the living creatures and then of the wheels Here the wheels are first set down and after them the Cherubims or living creatures Why there is a great inversion and change made in the vision I finde no reason given neither do I conceive any satisfactory reason can be given but the will of the Lord it pleased him to represent the vision in that way to the Prophet and that may suffice us Yet if we may conjecture the wheels are set first here for that changes motions of 2d causes in the world are more obvious unto our eyes wee observe them first and that vertue acts them is more out of sight In the first Chap. v. 15. there is one wheel upon the earth by the living creatures here in the 9. vers are 4. wheels by the Cherubims
Chap. 31.16 Ill counsell from great ones doth great mischiefe Nah. 1.11 There is one come out of thee that imagineth evill against the Lord a wicked Councellour It 's spoken of Nineveh concerning Senacherib Wee have many come out of us that are wicked Councellors and prevaile with the people to doe what they counsell Did not Prelates Judges Nobles Princes lately give ill counsels and were not the people too forward to hearken All counsels that seeme good are not alwayes safe men should therefore examine others counsels whethey they be such as agree with the word of God are really for the good of Church or State before they approve or entertain thâ—m Take heed what counsels you take from great ones that are corrupt this hath endangered Cities Churches whole Kingdomes Take counsell of the great God who dasheth all wicked counsels and establisheth his owne Psal 33.10 11. He brings the counsels of men to nought but the counsell of God endures for ever 7. That great ones are greatly secure they put the evill day far from them It is not neare They are lavish to entertain thoughts that may disquiet their hearts or shake their foundations Honours pleasures â—ecular affairs take them up so that they feare not changes they consider not the evill day they are as quiet as men that are in Covenant one with another Isa 28 14 15. Those rul'd the people they said Wee have made a covenant with death and with hell are we at agreement When the overflowing scourge shall passe through it shall not come unto us The great ones were Covenanters such as rul'd the City but with whom did they covenant with Death and Hell and now fear'd not any threatnings of them by the Prophets Although the Prophets threatned Death Hell to them it was as nothing they feared not Some think they being Idolatrous sacrificed to Pluto fatum Atropos those gods they conceived had power over Death and Hell and so had them their friends and liv'd without fear Amos 6.3 Hee tels you of some put farre away the evill day but who were they Men of place and power they were such as caused the seate of violence to come near that lay upon beds of Ivory that stretched themselves upon their couches and did eate the lambs out of the flocks and Calves out of the midst of the stall they were dauncers drinkers and such as anointed themselves wiâ—h the chiefest oyntments These are men setled on their lees as Zeph. speaks Chap. 1.12 They were like wine in vessels not emptied from vessell to vessell but setled in their sinfull security and not only great ones are secure but Zach. 1.11 The Angell told the man among the myrtle trees that all the earth sate still and was at rest Security is an epidemicall disease 8. See the impiety and prophanesse of these men 1. They oppose God and give contrary counsell to what he had given by Jeremie that they should not build houses in that place but in Babylon Jer. 29.5 6. and that because of the great judgment was comming upon them but they say it is not neare let us build houses there is no danger or if the enemy should come we had need build and strengthen our selves thus they counsell contrary to the Prophet and to God 2. Their prophanesse they scoffe at the word of God This Citie is the cauldron we are the flesh Jeremie had told them that God would bring the Chaldeans upon them and boyle them in that City like flesh in a Cauldron This they scoffe at strengthening their malice and prophanenesse from abuse of the word of God This made Jer. say I am in derision daily every one mocketh me the word of the Lord was made a reproach unto me and a derision daily Jer. 20.7 8. There is such corruption in the heart of man that it turnes the best things of all into bitternesse Isa 28.14 15. Heare the word of the Lord yee scornefull men The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri derisionis they mock'd and scoffed at what was prophecyed what ever the Prophet threatned they derided it therefore vers 22. Be not mockers lest your bands be made strong lest you have double fetters double judgements 2 Chron. 36.16 They mocked the messengers of God and despised his words all his threatnings And Peter 2 Pet. 3.3 4. tels us there shall come scoffers walking after their own lusts saying where is the promise of his comming Those under the law scoffed at the threatnings these under the times of the Gospell scoffe at the promises Those of Christs comming of the resurrection last judgement the end of all and life eternall such as these walk after their own lusts they bring a Citie into a snare Prov. 29.8 The Sept. translates the word scornfull Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men are pestilent men the very plagues of Church and State contemners of God men Jude said it long since that there should be mockers in the last time and we have found it true there be as prophane bitter scoffers amongst us as ever were even the truths of God are scorn'd and scofft at 9. No devices counsels attempts of men can null or frustrate the purposes of God They devise mischief give ill counsell scoffe at the truths of God put the people upon contrary designes yet all this would not doe desolation was neare the Chaldeans came they were besieged in that Citie boil'd in it as flesh in a Cauldron and Gods counsels truths threats tooke place notwithstanding all their counsels and endeavours to the contrary Balaam was hired by Balack to crosse Gods designe in cursing of his people he attempted to doe it but God overpowred him he could not do or speak ought to their prejudice Numb 23.38 therefore he professed Chap. 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be said of Jacob and of Israel what hath God wrought Man would have wrought mischief but could not what hath God wrought he hath wrought and none could hinder therefore Isa 14.27 it s said the Lord of Hosts hath purposed and who shall disannul it not Balack or Balaam not Jaazâ—niah or Pelatiah not the 25. Rulers in Jerusalem his hand is â—tretched out and who shall turn it back It 's not in the power of Princes no not the Prince of darknesse to let his worke to alter his counsels what God hath determined shall so come to passe as he hath determined v. 24. Surely as I have thought so shall it come to passe and as I have purposed it shall stand and all his pleasure shall be done Isa 46.10 so that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 VERS 4 5 6 7 8 9 10 11 12. Therefore prophesie against them prophesie O Son of man And the Spirit of the Lord fell upon me and
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
these should dwell together eate together and lye downe together their natures should be so altered by the Gospell and spirit of Christ that the fiercest should be as meek as a Lambe and live in peace with the rest of the Beleevers they should come to the state of innocency in which no creature should have preyed upon another but all have lived harmoniously and sweetly together so should it be under Christ Vers 9. They shall not hurt nor destroy in all my holy Mountaine there shall be no hurting nor destroying in the whole Church The Jewes because they see not this fulfill'd among us Christians take offence and say that therefore Christ is not yet come that our Christ was not the true Christ for yet the Lyon teares the Wolfe devoures c. A sad thing to cause Jewes to deny Christ and to blaspheme because we are like Lyons Bears Wolves to one another Let us remember the Prophesie in Zâ—ph 3.9 5. Consider what onenesse of spirit is amongst the enemies of God 1. Devills Seven Devills dwelt together peaceably in Mary Magdalen Mark 16.9 a Legion in another Luke 8.30 The man was unquiet but the Devils were very quiet in him though hundreds yet there was no dissention The Devils Kingdome is an undivided Kingdome Matth. 12.26 and all the Devills in the World drive on the same designe unanimously they all seek to hinder the conversion comfort and salvation of sinners they all labour to draw men to perdition 2. Wicked men Mahumetans are of one heart in their Mahumetanisme Papists what a multitude of Orders differences among them yet all are onehearted in popery superstition Revel 13.3 All the World wondred after the Beast and worshipped the Dragon and the Beast Herod Pilate the Gentiles and people of Israel were gathered together against Christ Acts 4.27 And when they built Babel the people were one Gen. 11.6 Read Psal 83. from the 3. to the 9. shall wicked men and Devils be one hearted one spirited in sinfull practices in false wayes and shall not those be godly 6. Where onenesse is not there will be divisions and offences as amongst the Corinthians they were the most divided Church we read of and their offences did most abound and how sad it is to offend any belong to Christ heare Christ himselfe telling you Matth. 18.6 Who so shall offend one of these little ones which beleeves in me it were better for him that a Milstone were hanged about his necke and that he were drowned in the depth of the Sea So hainous a thing is it in the eye of God that a man were better dye any death then offend the godly the meanest of the godly what then if he offend the greatest and most of the godly it were better a great Milstone were hanged about his neck and he c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a stone as Asses and Horses drew a great Milstone 7. The Lord Christ may owne them at last day for sheep whom you looke upon and carry your selves towards like goats and those he may judge sound sheep you have judg'd infected and what shame will that be to these have so fowly mistaken the Pharisees thought themselves skilfull in the law and judg'd the people cursed that followed Christ closest Job 7.49 but those People were dear to Christ When the blind man saw and saw more then the Pharisees they cast him out but Christ received him Joh. 9. So many that now are cast out as factious seditious erroneous schismaticall ere long Christ will owne and then how will they blush have reproached them persecuted them judg'd them unworthy of any liberty or being amongst them God takes the foolish to confound the wise the weake to confound the mighty the base despised and things which are not to bring to nought things which are 1 Cor. 1.27.28 8. Where unity is amongst the Saints there the presence of the Lord Christ is Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Where there is most unitie there God delights most to be Jerusalem was as a City compact together Psal 122.3 had Gods presence in a speciall manner and it represented the Church under the Gospell which when it s fitly framed together then it s an habitation for God Ephes 2 21.22 The Curtaines of the Tabernacle where God was present must be coupled together Exod. 26.3 The hearts of men must bee knit together if they would have God and Christ among them The Jewes affi me that where two sit together that is agreed having one heart and speake of the law divinitas habitat inter ipsos I shall end this poynt with that of Paul Phil. 2.1.2 If there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells and mercies fullfill yee my joy that yee be like minded having the same love being of one accord of one minde Obser 3 This one heartednesse is the gift of God not the worke of man I will give them one heart they cannot make their hearts one but I can it s a worke not to be accomplished by force of man but by the free grace of God Jer. 32.38.39 They shall be my people and I will be their God and I will give them one heart and one way When God is God in covenant with a People then will he freely give and work this oneheartednesse he doth not force it but freely worke it Men attempt by compulsory acts to make men differing in principles and practises to be one hearted and to goe one way but such attempts seldome take any good effect mens judgements and consciences will not be forced Bodinus in his fourth Booke of his Common-wealth saith judiciously If a Prince perswaded of the truth of his Religion would draw his Subjects thereunto being divided into Sects and Factions he must not therein use force for the minds of men the more they are forced the more froward and stubborne they are and the greater punishments that shall be inflicted upon them the lesse good is to be done the nature of man being commonly such as may of it selfe be led to like of any thing but never be inforced so to doe but without fainting to professe his Religion devoutly serving the Almighty God whereby he shall turne the wills and minds of his Subjects unto the imitation and admiration of himselfe Theodosius the Elder who found all the Provinces of his Empire at the beginning of his Reigne full of Arrians whose strength and power was so growne and increased under three or foure Arrian Emperours their favourers as that their Doctrine was not onely by eight Councells confirmed held at Tyre Sardis Syrme Milan Seleucia Nice Tarsis Ariminum where six hundred Bâ—shops were of their opinion and but three of name which held the contrary but that they jpunished also others their adversaries of opinion contrary to themselves with
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
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
2 Cor. 13.11 Rom. 12.16 Chap 15.5 And the Text saith Acts 4.32 That the Beleevers were of one heart and one soule they were so united that the Heathens were affected with their union and said ordinarily of the Christians Tertul. in Apol. Vide ut se diligant ut alter pro altero mori sunt parati There were many bodies not many soules nor many hearts amongst them There have been great differences and contentions amongst the Worthies of God Paul with Peter and Barnabas Basil with Eusebius Chrysostome with Epiphanius and Jerome with Ruffinus But their differences have been rather in judgement then affection Incolumi amicitia and differences there may be without breach of friendship Paul differed in judgement from the Jewes and other men yet he became all things to all he was wonderfull loving to all or if the difference came to their wills and affections yet it provoked to love rather then abated love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro salute animarum Heb. 10 24. Neither did they differ in the great things of Religion and had they yet there might have been harmony in their affections and practice The Thomists and Scotists the Dominicans and Jesuites have their controversies and differences so the Churches of Spaine and Italie have a great Controversie with those of France about the infallible judgement in matters of Faith The Italians and Spaniards affirme the Pope is that judge the French deny it and look upon him as lyable to errour with other men and subject to Schisme Heresie and Deposure by a generall Councell and yet they hold together in brotherly love and communion Obser 1 Mens hearts of themselves are divided multiplyed not one physically men have but one heart morally they have many according to the mumber of their lusts in the number of their hearts men have proud hearts froward hearts uncleane hearts covetous hearts malicious hearts bloody hearts c. Pliny saith L. 11.37 the Partridges of Paphlagonia have dâ—uble hearts and men have double and treble hearts Psal 12.2 With a double heart doe they speake Hebrew it with an heart and an heart they had diversity of hearts When the heart is separated from God it falls upon the Creatures and multiplies according to the objects it affects so that no man in his naturall condition taken in a morall consideration can have one heart but many hearts his heart is divided and as he hath no agreement with God so noâ—e with man or himselfe 2. Onenesse of heart is a great blessing it s the fruit of the Covenant of grace it s the first blessing here mentioned it s joyned with other great blessings I will shew you the good of it in some particulars 1. One heartednesse in Christians rejâ—yceth the spirit of Christ which is a spirit of love peace union and is grieved with what is opposite to them therefore Ephes 4.30 31. saith the Apostle Grieve not the spirit of God And how should that be pâ—evented Let all bitternesse and wrath and anger clamour and evill speaking be put away from you with all malice Where these be there are divisions and the spirit is grieved where these are not there is one heartednesse and that rejoyceth the spirit Spiritus res delicata where tender hearts are little breaches offend them Isa 63.18 They rebelled and vexed his holy spirit 2. It greatly sweetens and contents the heart of man when the will affections judgement and conscience are friendly and united the right way When anothers heart â—s as his owne Jonathan David had one soule its heaven in the soule Rom. 14.17 The Kingdome of Heaven is righteousnes peace and joy And Luke 17.21 The Kingdome of God is within you When the heart is divided then appear stormes and troubles in the soule When Christians are at variance divided and not united in their judgements affections and practice they have not that heavenly sweetnesse in them which otherwise they would have James 3 16. Where envy and strife is there is confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquietnesse unheavenlinesse 3. It makes the Communion one wâ—th another delightfull acceptable Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in unity Where there is union of hearts there is sweet communion when the union is strongest the communion is sweetest as in the sacred Trinity Acts 4.32 The Beleevers were of one heart and of one soule And Chap. 2.42 They continued stedfastly in the Apostles Doctrine and fellowship and breaking of bread and prayers Communion of those are one hearted is a Box of precious and sweet oyntment without Flyes 4. It prevents all the evill comes by divisions and contentions which are great and many I will name some few 1. Much time is lost where contentions are in janglings brawlings and bitter expressions we have wofull experience of it in these dayes both in mens preaching printing reading conversing and disputings Time is pretious and the Apostle bids us redeeme the time Ephes 5.16 Where one heartednesse is there is prevention of this great losse Acts 2.46.47 The Christians there Continued dayly with one accord in the Temple praysing God 2. Where divisions are there is seeking the disgrace damage if not the ruine of one another there is plotting and practising to root out each other Scribes Pharises high Preists did not onely disgrace Christ and damage him severall wayes but were restlesse till they had his blood Gal. 5.15 Where strife is there is biteing and devouring one another But one-heartednesse prevents all these things it never disgraceth damnifieth or destroyeth any 1 Cor. 13. It s full of love and is kind not envying it doth not unseemly it thinketh no evill but beareth all things 3. They weaken much and hinder the doeing of much good therefore it s the pollicie of Satan and his instruments to make divisions in Kingdomes Armies Councells Citties families that so the good intended may not be accomplished When hearts and heads are divided hands are weakned and the good can never be done in a contentious way which may be done in a peaceable and loving way When men are divided their counsells their motions are oft destructive one to another When a great River is divided into many Channels her waters cannot carry such great vessels as before nor be so serviceable Where union is there is strength this made Antisthenes say Fratrum inter se concordiam quovis murâ— firmius esse munimentum Agesilaus being asked why Lacedemon had no walls answered pointing at the Ctizens who were unanimous and one hearted Hi sunt Spartae maenia intimating that the agreement of Citizens is the greatest strength to a City And In Apoptheg regum Vulg. Prov. 18.19 Reads it thus Frater qui ad juvatur a fraire quasi civitas firma Plut tells of old Scylurus who had 80 Sonnes and he on his death bed gave them a bundle of Arrowes and bad them break them c. If you
agree you will be invincible and doe great things if not you will be weake and doe nothing Therefore Solomon Ecles 4.9 saith Two are better then one there is more strength and twentie are better then two when they agree Gen 11.6 The People is one and nothing will be restrained from them which they have imagined to doe being united they were so strong to carry on that great worke of building Babel that none could hinder them but God himselfe 4. Divisions greive the weake and harden the wicked as you may observe Rom. 14. But where one-heartednesse is there is no greiving of the one nor hardening of the other that were a strange spirit which should be offended at union peace and love of brethren Psal 133.2 The unity of Brethren is like pretious Ointment which is pleasing to the weake and softening to the hard heart hence Prov. 25.15 A soft tongue breaketh the bones 5. One heartednesse invites others unto that way where it is found It s a pleasant and comely thing to see Brethren dwell in unity Men are affected with it there is much beauty and mirth in the harmony of hearts The sweet peace and union was amongst the Christians in the primitive times allured many to them love unites and drawes strongly An Indian passing by the house of a Christian where they were brawling and contending said Habbomach dwells there that was Satan and wouâ—d not turne in but where love union and peace is there God dwells 1 John 4.16 God is love and dwells where love is And that society which hath God in it hath the strongest argument to draw others to it Zach. 8.23 Tenne shall take hold of the skirt of a Jew saying we will goe with you for we have heard that God is with you 6. It improves grace and makes Christians thrive much whereas jarrs divisions vaine disputes and wranglings prejudice the lustre and growth of grace if not the life it s observed by some that the power of godlinesse is greatly abated in many places They give heed rather to questions then godly difying 1 Tim. 1.4 and among many Christians in these divided times we live in these waters of Marah have imbittered their spirits and quenched the graces of the spirit so that the wholesome words of our Lord Jesus Christ and the Doctrine which is according to godlinesse are not so minded as formerly In Winter the Trees put not forth neither doe the fruits of the Earth grow in stormy weather In times of Warre things are greatly defaced but when Winter 's gone Sunne shines then do all things flourish and in dayes of peace things prosper Where one heartednesse is this unity we speake of there doth grace thrive among Christians Where envyings grudges jealousies strifes oppositions and rysing of spirits are among Christians they are as Northerne and Easterne winds to the Corne and fruits they cause them to dwindle away or to prove little and lanke 1 Cor. 8.1 If love edifieth and builds up Christians divisions pull down when men are divided they seldome speak the truth in love and then it doth little good Acts 9.31 when it s spoken in love then Christians grow and grow up into Christ in all things Ephes 4.15 7. It furthers their Prayers when men are all of one heart there is much sweetnesse and strength in their prayers Acts 4.24 They lift up their voice to God with one accord all their hearts were as one heart and Vers 31. When they had prayed the place was shaken and they were all filled with the holy spirit Here was a sweet and efficacious prayer all their hearts were in the prayer and all were fill'd with the holy spirit Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift goe and fiâ—st be reconciled to thy brother and then come and offer thy gift Whilest divisions are amongst brethren a prohibition lyes against our sacrificing but when there is peace and unity then Heaven is open for acceptance of our prayers 1 Cor. 7.5 Paul knew what an enemy Contention was to Divine duties and therefore would not have marryed parties refraine the use of the marriage bed without consent of each other if it were upon will and humour it would not further but hinder their prayers So in 1 Pet. 3.7 Husbands must dwell as men of knowledge with their Wives honour them though the weaker Vessels look at them as coheires of the grace of life and why that their prayers be not hindred if there be dissentions their prayers will suffer but if there be love onenesse of heart their prayers will be more spirituall fervent and prevalent 8. It s an honour to the Lord Christ that Christians doe agree they are members of his body and its a disparagement to the head to have the members fall out rend and teare one another this makes Strangers speak and thinke evill of the way of Christ hereby he is dishonoured but when there is one heart among his Disciples when they love one another and are peaceable it s a glory to Christ John 13.35 By this shall all men know that yee are my Disciples if yee love one another Christ would be knowne in the World and have his Disciples knowne from all others and How By love Chrysostome observes he saith not by Miracles and Wonders men shall know you to be my Disciples no they are layd by but by love That is a glorious grace it shewes forth Christ and who are his it is not greatnesse of power but greatnesse of love which declares who are the Disciples of Christ and which honour Christ 1 John 3.10 9. Sympathie with each other if there be one heartednâ—sse among men what is the burden comfort of the one is the burden comfort of the rest as in marriage the sorrows are divided and joys doubled which fal out to persons in that condition and the reason is because they are one flesh have quasi animaÌ„ vnaÌ„ So where there is onenes of heart there is a choyce simpathy the blows wounds losses greifes infirmities of one are the blows c. of all the rest when Peter and John had been imprisoned brought before the councell threatned they went to their one company and told them how they had been used and they were affected with their sufferings and fell to prayer with them Acts. 4.23 24. How sensible were the rich Christians of the poorers burdens pittying and releiving them vers 32. And when Peter was in Prison the Church sympathized Acts 12 But where this is wanting I meane samenesse or likenesse of spiâ—it there will be a rejoycing at their sufferings wrongs and mournings or envying at their good they are divided from others too oft glorie in the infirmities of others and if Gods hand be upon them or theirs they say it s a just judgement of God upon them for their judgments opinions and so add