goes on by degrees in his wrath against a people he did not accomplish his anger and fury at first he began with lesser judgements but at last came up to a perfection before he had whipt them with scourges now hee would do it with Scorpions he had formerly done much vexed them with wars famine plague but never laid waste their city ruin'd their Temple scattered them into the four winds as now he would do hee had in times past corrected them like a father he would now execute them like a Judge the drops of his wrath had done no good now they should have the full vials all the wrath conceived against them should be inflicted accomplished 2. That wrath let out against a sinfull people oft times lies long upon them I will cause my fury to rest upon them they were 70. yeers under Gods displeasure in Babylon Gods wrath hath been upon the Jews that rejected the Gospel these 1600. yeers they would not be under the blessing of Christ they are under the curse of God his wrath abides upon them Gods anger and fury hath rested upon Germany above twenty yeers these kingdomes of Ireland and England are under it fervent prayer is requisite that God would remove his wrath and not let it rest upon us It 's a dreadfull thing to have settled plague or war amongst us The Barons wars in King John's Henry the third's and Edward the second 's dayes made sad times Gods wrath rested then for a long season upon this kingdome the choycest blood of it was let out and it brought a deplorable condition Let us repent and reform that wrath may not rest upon the kingdome and let us believe that wrath may not abide upon us John 3.36 He that believes not the wrath of God abideth on him man came into the world a childe of wrath an heir of wrath Christ is a remedy propounded for removall of that wrath if men believe not the wrath of God abides still on them goes along with them and will eternally sink them 3. God takes pleasure in executing judgement in accomplishing his wrath and causing his fury to rest upon impenitent and incurable sinners he will be comforted in it Prov. 1.26 I will laugh at your calamity God would bring calamities upon them just judgements for the setting at naught his counsels refusing his reproofs and rejoyce in them for as judgements are satisfaction to divine justice they are delightfull unto God Isa 30.32 in every place where the grounded staffe shall passe which the Lord shall lay upon him it shall be with Tabrets and Harps when God should destroy the Babylonians and Assyrians it should be with delight which the Tabrets and Harps expresse which were musicall Instruments used in wars and victories Exod. 15.20 And when God executed judgement upon spirituall Babylon Rev. 18.20 it was with joy therefore the Spirit of God calls for it Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you and himself on her also which was a comfort and ease a delight to God hence judgements in Scripture are term'd his pleasure Isa 46.10 11. I will do all my pleasure Calling a ravenous bird from the East and Chap. 48.14 Hee will do his pleasure on Babylon 4. The Word of God may be preached among a people and they through ignorance and malice not know it nor entertain it they shall know that I the Lord have spoken it they conceived not that it was the word of God which the Prophets delivered they thought them to be no more then other men and their word humane and therefore sleighted it there was much affected ignorance in them Isa 27.11 it 's a people of no understanding Jer. 4.22 My people are foolish they have not known me and as many were blind so many were malicious against the Prophets and their messages they brought from God Jer. 44.16 As for the words which thou hast spoken in the name of the Lord wee will not hearken unto thee but wee will do whatsoever thing goeth forth of our own mouth Christ came and preached to his own and they received him not they neither knew him nor his doctrine or if they did they maliciously rejected both 5. That wicked men shall be convinced and left without excuse they shall know that I the Lord have spoken they eyed men and not me they deem'd it mans voyce not heavens but they shall find that it was the voyce of God amongst them and what can men say when God hath spoken and hath not been hearkened unto every mouth will then be stopt they would not know but they shall know they would not own my truths but they shall feel my judgements and when they are upon them then will they remember the Prophets and their words which will be as burning coals in their bosomes then they will see what desperate revolts they have made from God how they are besieged with his power and cannot escape the stroke thereof when men shall see it 's the infinite great and glorious God that they have sleighted in the Prophets in the Ordinances then they will be struck dumb and fall under the wrath of that God 6. God will justifie his servants in their zealous labors for him They shall know that I have spoken it in my zeal it 's God speaks in the Prophets it 's his zeal they expresse let men be zealous against sin the iniquities of the times they are counted mad fiery fellows troublers of Israel seditious factious c. Paul was a zealous man and not only Festus an Heathen counted him mad Act. 26.24 but even the Christian Corinthians 2 Cor. 5.13 thought him besides himself and such conceits had the people of Christ who was a man of zeal they thought him too hot that his zeal was beyond his judgement Mar. 3.21 they plainly said he was besides himself Michal scoft at David as one of the fools for his zeal Let the world passe what censure it will upon Gods Ministers God will justifie those who are sincerely zealous and count their zeal his zeal 7. That the Lord is intense and will not recall his indignation when he deals with unfaithfull covenant-breaking persons as in Gods zeal there is intense love towards his Church when God promises mercy to his people it 's seal'd with this The zeal of the Lord of Hosts shall do it 2 King 19.31 so here is intense hatred wrath against his enemies therefore God beats them off from their own inventions in the second command by this consideration that he is a jealous God and his jealousie extensive to the 4th generation and Deut. 32.22 saith God A fire is kindled in mine anger and shall burn unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountains and what 's the reason of this indignation it's given in vers 21. they have moved me to jealousie with that which is not
Spirit 221 few heare savingly 241 it's that Prophets must feed on 292 Work We must do Gods work without noyse notice of our selves 114 enemies further Gods works 156 Gods workes and Word suit 287 World There are wheelings and turnings in all parts of the world 137 uncertain 139 deceitfull 140 the motions of it are crosse 143 things in it move to their appointed period 146 151 motion and change of things in the world are unknown 148 the more separate from the world the more fit for God 365 Worship Sins in worship are rebellion against Christ 233 defilement of worship brings severe and certain judgements 453 Z Zeal Good to be forward for God 46 Angels zealous in executing judgements 126 Christ zealous in punishing 189 zeal what 459 what it notes in God ibid. God will justifie his zealous servants 462 A Table of the Scriptures opened or illustrated in the foregoing Work The first number directs to the Chap. the second to the Vers the third to the Page Genesis  Chap. Vers Page Gen. 1. 2. 163. Gen. 2. 7. 290. Gen. 3. 7. 48. Gen. 10. 10. 31. Gen. 14. 4. 226. Gen. 15. 1. 62. Gen. 17. 23. 204. Gen. 19. 26. 116. Gen. 20. 7. 10. Gen. 24. 7. 92. Gen. 30. 24. 54. Gen. 31. 5. 256. Gen. 32. 12. 90. Gen. 32. 28. 225. Gen. 49. 7. 45. Exodus Exod. 9. 31. 322. Exod. 12. 2. 26. Exod. 12. 23. 89. Exod. 13. 18. 145. Exod. 18. 21. 99. Exod. 20. 2 3. 227. Exod. 22. 1. 96. Exod. 24. 10. 178. Exod. 30. 28. 109. Exod. 32. 10. 267. Exod. 32. 27 29. 45. Exod. 32. 34. 9â— Exod. 33. 11. 199 200. Exod. 33. 18 23. 191. Numbers Numb 11. 16 17. 162. Numb 12. 8. 200. Numb 14. 21. 191. Numb 22. 22. 89. Numb 23. 18. 212. Deuteronom Deut. 3. 17. 96. Deut. 10. 21. 167. Deut. 32. 4. 116. Deut. 32. 32. 244. Deut. 32. 34. 400. Joshua Josh 10. 12 13. 158. Judges Judg. 6. 22 23. 119. Judg. 3. 10. 123. Judg. 5. 18. 46. Judg. 13. 17 18. 114. Judg. 19. 22. 243. Samuel 1 Sam. 6. 20. 78. 1 Sam. 9. 9. 10. 1 Sam. 10. 6. 164. 1 Sam. 10. 11. 9. 1 Sam. 15. 11 23. 232. 1 Sam. 24. 13. 265. 2 Sam. 14. 20. 84. 2 Sam. 17. 7. 161. 2 Sam. 22. 11. 68. Kings 1 King 11. 31. 144. 1 King 12. 14. 252. 1 King 17. 24. 9. 1 King 18. 15 17 18 19. 270. 1 King 19. 4. 62. 1 King 19. 11. 68. 1 King 22. 24. 47. 2 King 6. 16 17. 90. 2 King 6. 23. 444. 2 King 19. 4. 154. 2 King 6. 25. 410. 2 King 24. 8. 37. Chronicles 1 Chr. 3. 15.  1 Chr. 3. 16. 37. 1 Chr. 3. 17. 38. 2 Chr. 28. 22. 41. 2 Chr. 36. 9. 37. Ezra 2. 59. 322. Nehem. 6. 6. 227. Job Job 17. 14. 214. Job 20. 12 13 14. 245. Job 22. 13. 169. Job 22. 26. 102. Job 33. 4. 163. Job 24. 14. 256. Job 37. 18. 168 169. Job 38. 7. 313. Job 39. 29. 97. Job 42. 5 6. 205. Job 42. 5 6. 66. Psalmes Psal 5. 3. 102. Psal 8. 5. 99. Psal 9. 20. 210. Psal 9. 16. 78. Psal 10. 12. 155. Psal 19. 1. 168. Psal 22. 6. 214. Psal 25. 1. 154. Psal 29. 9. 198. Psal 32. 8. 150. Psal 34. 7. 90. Psal 34. 7. 90. Psal 34. 15. 150. Psal 36. 10. 55. Psal 36. 6. 149. Psal 40. 8. 304. Psal 49. 2. 210. Psal 58. 10 11. 128 129. Psal 63. 2. 198. Psal 69. 22. 355. Psal 72. 9. 204. Psal 77. 18. 130. Psal 78. 49. 89. Psal 81. 1. 23. Psal 91. 11 12. 92. Psal 103. 5. 98. Psal 91. 11. 91. Psal 103. 14. 320. Psal 103. 20. 96. Psal 104. 3. 71. Psal 105. 15. 9. Psal 104. 30. 163. Psal 106. 42. 225. Psal 109. 8. 332. Psal 118. 6. 271. Psal 119. 1. 233. Psal 119. 11. 303. Psal 119. 69. 254. Psal 119. 120. 174. Psal 120. 5. 34. Psal 138. 1. 86. Psal 148. 8. 163. Proverbs Prov. 3. 5 6. 101. Prov. 3. 24. 55. Prov. 4. 25. 117. Prov. 5. 28. 76. Prov. 7. 13. 237. Prov. 10. 20. 252 421. Prov. 11. 10. 266. Prov. 13. 18. 361. Prov. 14. 4. 96. Prov. 14. 34. 21. Prov. 14. 34. 231. Prov. 15. 3. 331. Prov. 15. 3. 150. Prov. 16. 27. 76. Prov. 20. 26. 133. Prov. 21. 1. 160. Prov. 21. 30. 19. Prov. 29. 25. 274. Prov. 30. 4. 71. Ecclesiastes Eccles 5. 1. 109. Eccles 5. 6. 86 93. Eccles 8. 4. 174. Canticles Cant. 1. 2. 24. Cant. 2. 12. 175. Cant. 4. 16. 164. Cant. 7. 10. 103. Cant. 5. 14. 178. Isaiah Isai 1. 2. 228. Isai 1. 5. 42. Isai 6. 2. 80. Isai 6. 3. 198. Isai 6. 5 6. 66. Isai 6. 3. 121. Isai 7. 20. 421. Isai 8. 18. 47. Isai 8. 18. 241. Isai 8. 12 13. 273. Isai 10. 17. 257. Isai 17. 13. 134. Isai 19. 1. 71. Isai 21. 11 12. 333. Isai 22. 2. 269. Isai 26. 9. 175. Isai 27. 11. 346. Isai 30. 10. 10. Isai 30. 32. 458 461. Isai 30. 33. 258. Isai 31. 3. 214. Isai 40. 5. 205. Isai 40. 5 6. 66. Isai 49. 2. 271. Isai 52. 7. 110. Isai 52. 10. 399. Isai 54. 11 12. 183. Isai 60. 8. 70. Isai 64. 3. 167. Isai 65. 11. 156 Jeremiah Jer. 1. 2. 43 Jer. 1. 17. 273. Jer. 2. 10 11. 432. Jer. 2. 13. 6. Jer. 14. 14. 225. Jer. 15. 19. 345. Jer. 20. 9. 128. Jer. 20. 10. 254. Jer. 20. 10. 254 257. Jer. 22. 11. 40. Jer. 22. 28. 253. Jer. 22. 28. 214. Jer. 22. 24. â—7 Jer. 22. 30. 38. Jer. 23. 30 31. 330. Jer. 37. 10. 157. Jer. 51. 25. 188. Lamentations Lam. 1. 18. 244. Lam. 4. 7. 178. Lam. 4. 12. 73. Ezekiel Ezek. 9. 26. 91. Ezek. 10. 13. 130. Ezek. 13. 10 11. 72. Ezek. 33. 31. 117. Ezek. 39. 9. 70. Ezek. 43. 9. 451. Daniel Dan. 7. 6. 68. Dan. 10. 20. 88. Dan. 10. 11. 212. Dan. 10. 13. 85. Hosea Hos 4. 12. 231. Hos 4. 12. 435. Hos 8. 1. 98. Hos 9. 12. 311. Hos 10. 11. 96. Hos 11. 12. 234. Hos 12. 14. 244. Hos 13. 9. 77. Hos 13. 16. 244. Amos. Amos 2. 7. 260. Amos 3. 8. 378. Amos 5. 8. 71. Amos 5. 12. 243. Micah Mic. 6. 9. 175. Mic. 7. 4. 265. Nah. 1. 2. 175. Habakkuk Hab. 1. 8. 68. Hab. 1. 9. 69. Hab. 2. 7. 67. Hab. 3. 16. 218. Zepha 3. 4. 360. Zachary Zach. 2. 4. 100. Zach. 2. 5. 311. Zach. 2. 5. 271. Zach. 4. 2 3. 213. Zach. 4. 6. 57. Zach. 4. 6. 123. Zach. 6. 11. 39. Zach. 12. 8. 157. Malachi Mal. 1. 7. 450. Mal. 2. 7. 85. Mal. 3. 23. 188. Matthew Matth. 1. 12. 38. Matth. 5. 16. 114. Matth. 8. 9. 170. Matth. 8. 12. 230. Matth. 10. 41 42. 338. Matth. 12. 28. 61. Matth. 13. 11. 176. Matth. 13. 25. 333. Matth. 18. 10. 169. Matth. 24. 31. 93. Matth. 28. 19. 222. Matth. 28. 20. 301. Marke Mark 4. 13 14 15. 46. Mark 6. 20. 110. Mark 7. 16. 266. Mark 7. 27. 72. Mark 8. 24. 74. Luke Luk. 1. 36. 111. Luk. 3. 27. 39. Luk. 4. 28. 246. Luk. 5. 5. 291. Luk. 9. 62. 116. Luk. 10. 26. 5. Luk. 10. 33 34 35. 213. Luk. 11. 20. 60. Luk. 16. 22. 93. Luk. 17. 32. 116. Luk. 19. 8. 224. Luk. 21. 34. 68. Luk. 22. 43. 92. John Joh. 1. 14. 182. Joh. 1. 18. 199. Joh. 2. 14 15 16 17. 189. Joh. 3. 12. 80. Joh. 4. 20. 234. Joh. 5. 28. 206. Joh. 8. 44. 232. Joh. 8. 34. 353. Joh. 9. 39. 247. Joh. 8. 47. 304. Joh. 10. 5 27. 223. Joh. 10. 27. 206. Joh. 15. 5. 227 222. Joh. 16. 13 14. 57. Joh. 18. 6. 66. Joh. 18. 6. 173. Joh. 20. 5. 84. Acts. Act. 1. 3. 310. Act. 4. 20. 65. Act. 4. 27 28. 151. Act. 7. 51. 221. Act. 7. 54. 248. Act. 12. 6. 376. Act. 12. 15. 91. Act. 12. 23. 89. Act. 13. 11. 56. Act. 20. 22. 7. Act. 20. 28. 230. Act. 26. 13. 188. Act. 26. 16. 244. Romans Rom. 6. 23. 343. Rom. 8. 7. 319. Rom. 8. 14. 124. Rom. 8. 26. 321. Rom. 9. 6. 230. Rom. 12. 2. 280. Rom. 13. 3. 242. Rom. 13. 4. 126. 1 Corinthians 1 Cor. 2. 4 5. 345. 1 Cor. 2. 12 15. 223. 1 Cor. 2. 14. 219. 1 Cor. 4. 1. 228. 1 Cor. 4. 9. 131. 1 Cor. 4. 13. 47. 1 Cor. 6. 19. 122. 1 Cor. 7. 31. 134. 1 Cor. 11. 10. 171. 1 Cor. 11. 23. 58. 1 Cor. 12. 5. 127. 1 Cor. 13. 12. 200. 1 Cor. 14. 24. 110. 1 Cor. 15. 10. 128. 1 Cor. 15. 27. 167. 1 Cor. 16. 4. 300. 2 Corinth 2 Cor. 2. 16. 247. 2 Cor. 3. 5. 364. 2 Cor. 3. 6. 164. 2 Cor. 3. 17. 371. 2 Cor. 5. 4. 87. 2 Cor. 12. 14 15. 335. Galatians Gal. 2. 14. 280. Gal. 3. 2. 221. Gal. 6. 9. 120. Ephesians Eph. 1. 10. 14. Eph. 2. 2. 87. Eph. 2. 12. 86. Eph. 6. 15. 263. Philippians Phil. 1. 19. 364. Phil. 2. 16. 114. Phil. 2. 21. 335. Phil. 3. 14. 118. Phil. 4. 13. 127. Colossians Col. 3. 16. 295. Thessalonians 1 Thes 4. 11. 118. 2 Thes 1. 10. 102. 2 Thes 3. 11. 118. Timothy 1 Tim. 1. 13. 175. 1 Tim. 6. 16. 168. 2 Tim. 1. 6. 294. 2 Tim. 1. 7. 272. 2 Tim. 1. 7. 371. Hebrewes Heb. 1. 3. 182. Heb. 1. 6. 103. 181. Heb. 1. 7. 81. 126. Heb. 6. 4. 221. Heb. 11. 27. 274. Heb. 11. 38. 267. Heb. 12. 2. 280. Iames. Jam. 1. 17. 136. Jam. 1. 19.20 325. Jam. 1. 21. 303. Jam. 2. 1. 182. Jam. 3. 6. 132. Jam. 4. 6. 233. Jam. 5. 17. 117. Peter 1 Pet. 1. 12. 84. 1 Pet. 1. 18. 235. 1 Pet. 2. 5. 183. 1 Pet. 5. 10. 33. 2 Pet. 1. 17. 190. 2 Pet. 1. 20 21. 316. John 1 Joh. 1. 3. 54. 1 Joh. 1. 3 8. 353. 1 Joh. 5. 7. 203. Revelation Rev. 1. 15. 79. Rev. 2. 9. 230. Rev. 2. 14 15. 34. Rev. 2. 18. 186. Rev. 3. 7. 50. Rev. 4. 2. 197. Rev. 4. 3. 195. Rev. 4. 6.8 97. Rev. 6. 1. 132. Rev. 7. 15. 84. Rev. 8. 1. 131. Rev. 10. 1. 186. Rev. 12. 1. 213. Rev. 12. 1. 103. Rev. 13. 3. 242. Rev. 15. 6. 81. Rev. 18. 1 2. 191. Rev. 19. 6. 133. Rev. 19. 11 12 13. 186. Rev. 21. 12. 91. Rev. 22. 1 2. 102. FINIS
Sun and Christs face as glorious as that is in Dan. 12.3 it 's said The wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever but Christ as the Sun which is the great glory of the heavens the godly may have firmament and star brightnesse but Christ Sun brightnesse Neither doth that reach the glory of Christs humane nature it goes beyond it Acts 26.13 when Christ appeared to Paul at his conversion what saith hee I saw a light from heaven above the brightnesse of the Sun shining round about mee this was the light of the glory of Christ glorified and it was beyond the brightnesse of the Sun The Star that led the Wise men to Christ Epist ad Eph. Ignatius thinks did exceed all the rest in light and brightnesse that none ever was like it be it so yet the glory of Christs humane nature is far above it no creature is so glorious as fully to represent the glory of it therefore saith the Apostle Phil. 3. last Hee shall change our vile bodies and make them like not the Stars or Sun that were too low but like his glorious body the originall is his body of glory that is his body which is exceeding glorious above the glory of all creatures 2. That the Lord Christ sitting upon the Throne in judgement is very dreadfull hee is ignis vividissimus as hot burning coals the Propht Malachi tels you of his coming and when hee comes who may abide the day of his coming and who shall stand when he appeareth for he is like refiners fire and he shall sit as a refiner and purifier of silver Chap. 3.2 3. A refiners fire is the hottest it melts purges consumes and is terrible such a fire is Christ in his judgements Jerusalem could not stand before him but hee destroyes them by the strength of Babylon and afterward is terrible to Babylon it self Jerem. 51.25 I am against thee O destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowle thee down from the rocks and will make thee a burnt mountain this burning coal Christ will fire and burn down that great mountain and what then they shall not take of thee a stone for a corner nor a stone for foundations but thou shalt be desolate for ever severe was the Spirit of Christ against Babylon in the letter and as severe is he now against Babylon in the mystery hee shall destroy them that destroy the earth Rev. 11.18 Hee makes Jerusalem a burthensome stone to all that meddle with it Zach. 12.3 There is mention made in the 28. of our Prophet 14. of stones of fire Christ is the stone of fire that breaks and burnes the kingdomes of the earth many kingdomes in Europe are on fire at this day and almost broken in pieces and burnt to ashes we may see that Christ is terrible in his judgements hee is riding now upon his red horse taking peace from the earth dipping his garments in blood and causing his great sword to eat flesh and drink blood he is upon his black horse bringing in famine and pestilence the pale horse is sadled and death is on the back of him and intends to ride through our Cities Countryes Townes Families and make a great slaughter Rev. 2.6 and will yet be more terrible vers 17. the great day of his wrath is at hand and who shall be able to stand neither Kings great men Captains mighty ones nor any other sort can do it they will call on rocks and mountains to fall upon them and hide them from the face of him that sits on the Throne and from the wrath of the Lamb his eyes sparkled with fire his feet are like burning brasse and out of his mouth issue flames of fire and to set out the dreadfulnesse of this Judge Paul tels us he shall come in flames of fire 2 Thes 1.8 And as his appearance so his name will be dreadfull for he hath an unknown name belongs to him in his way of ruling and judgement Rev. 19.12 and this will be known when he sets up his Kingdome among the Jewes saith Brightman 3. That he is zealous in sentencing and punishing Malefactors he is pruna summe ignita and not only so but here is a fire within zeal in his breast a spirit of burning within you may see the zeal of Christ in Joh. 2.14 15 16 17. The Temple being a type of Christ and by divine appointment set apart for worship should not have been made a place of merchandize but Christ coming and finding in the Temple those that sold Oxen Sheep Doves and changers of money sitting made a scourge of small cords and whipt them out of the Temple like a company of Rogues drove out the Sheep and Oxen powred out the changers money overthrew the tables bid them take away their Doves and not make his Fathers House an house of merchandize they might have said All these are brought for sacrificing for publique service and the worship of God and what dost thou pretend Gods glory and take away his sacrifice we will whip thee out of the Temple and use thee as an enemy to God and his worship and it was a wonder they did not Christ being a poore man having no countenance from the Rulers and medling with rude fellowes and dealing with them so sharply and shamefully as to whip them out it was wonder they tore him not in pieces or stoned him to death for it Christs zeal was hot and carried him on to punish and disgrace those delinquents not fearing their rage or malice so Gods glory might be repaired This zeal in Christ was so intense that it warmed the hearts of his Disciples who upon it remembred what was writ of him The zeal of thine house hath eaten mee up How zealous was Christ in his carriage towards the Asian churches he tels Ephesus that except shee repent recover her first love and do her fitst works hee will come quickly remove her Candlestick out of its place and unchurch her Rev. 2.5 To Pergamus also he saith Repent for I come quickly and will fight against thee with the sword of my mouth verse 16. So for Thyatira wherein Jesabel lived and did much hurt Behold saith Christ I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds and I will kill her children with death c. vers 22.23 So for Laodicea how zealous is Christ against that zeallesse church I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth Chap. 3.15 16. His proceeding with the churches answers his apparition to John in the vision which was with eyes as a flame of fire and feet like burning brasse Chap. 1.14 15. 4. That the divine nature of Christ
to make a brief collection of the heads of all that was spoken before implying that much hath been said of Christ by others and that the chief heads of all should be summed up brought together and be found in Christ Much was spoken by David of Christ much by Isaiah much by Ieremy Zachariah Ezekiel now the summe of all that is in them and in the rest shall be gathered together as in one head you shall meet it all in Jesus Christ He is the Magazine and Treasury of all their strength and wealth the chief things that ever have been spoke by the Prophets formerly they are all concentred in him He is the Alpha and Omega the Alpha of Genesis The seed of the woman shall break the Serpents head and the Omega of the Revelations The grace of our Lord Iesus Christ be with you all So that all between Genesis and the Revelation leads either directly or collaterally unto Jesus Christ 1 Pet. 1.10 The Prophets prophecied of grace that should come unto you searching when or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow See here they shewed you the grace that should come the Spirit testified in them of the sufferings of Christ and of the glory that should follow They were Seers and they saw Christ and the glory of Christ and they lead the people up to Christ Thus you have the scope and occasion of our Prophets prophecying and writing it was to convince them of the heavie captivity of seventy yeers to strengthen Ieremyes prophecy to incourage the Church of God in Babylon and to lead them unto Christ 2. In the next place we are to shew you the nature and condition of this Prophecy which is full of Majesty obscurity and difficulty Nazianzen saith Orat. 23. That Ezekiel is the chiefest of all the rest for matter of admiration and acuteness he is the greatest of all the Prophets and the deepest which made Ierome say there was in this Prophecy of Ezekiel a sea of Scripture hee is so deep a labyrinth of the mysteries of God he is so dark so difficult if he do but equalize other Prophets in dignity and worth yet he exceeds them in difficulty and darkness It must be said of this Prophet as of Pauls Epistles 2 Pet. 3. There are some things in them hard to be understood and so there are many things in this Prophet which are hard to be understood There are some strange words in him such as are no where else in Scripture to be found He hath dark visions in him such as will exercise the greatest abilities in the world to find out the aim of God and those truths that are wrapped up in them he hath uncertain Chronologies and Chorographies mysticall Parables forain Histories and many transcendent matters which may awaken your attention and do call for the uttermost of mans industry in the opening Hence it was counted rashness for any one to read this Prophet till he was thirty yeers of age And Ierome tels us Maldonat that it was prohibited among the Iewes that any should read the beginning of Genesis the book of Canticles the beginning or ending of this Prophet till he were thirty yeers of age Ante aetatem sacerdotalem The Rabbins think it not lawfull to interpret this Prophet but only by touching some generall things in it particular things might not be descended into One saith A Lapid Ezekiel is Ieremy vail'd a hand shut up and you know not what is in it like a book sealed up and none can open it or knowes what is written within These expressions have been used to set forth the darkness and difficulty of our Prophet And I will appeal unto you all this day that if that question were put to you when you shall read this Prophet which Philip once put to the Eunuch Acts 8.30.31 Vnderstand you what you read might you not all answer without blushing How shall we understand without a guide And who is sufficient to guide your understandings through this difficult and dark Prophecy For mine own part I durst not have ventured to launch into this deep unless I had been requested unto it And being called unto it I desire to go out in the strength of the Lord and to be as a Star in his hand guided by his Spirit to lead you through the difficulties of this Hieroglyphicall Prophet But you will say If this Prophet be so difficult and dark surely hee is not seasonable nor sutable to these times some other Scripture might have had the preheminence For this take two or three answers First I finde that many Interpreters have fallen upon this Prophet in troublesome and tumultuous times Gregory the great he writ and preached upon this Prophet when the Barbarians were almost at the gates of Rome and when the sword was devouring multitudes Ierome likewise studied and writ upon this Prophet what time Alaricus King of the Goths took Rome and wasted all and filled the Christian world with teares and blood Calvin that great Light of Europe spent his last breath upon this Prophet and in times that were not very peaceable but stirring and troublesom Lavaters Lectures upon this Prophet were together with the commotions in France Gallicis tumultibus and he professeth that he did the more willingly give up himself to the study of this Prophet that so hee might free his spirit from the sad thoughts of the publike and private mischiefs which were in his dayes and acknowlegdeth this was a remedy to him against many evills Secondly I answer that compare our times a little with the times and state of the Iewes and wee shall see some seasonableness in handling this Prophet at this time 1. The sins the Prophet cryes out of amongst them are rife amongst us the sins then were Idolatry Superstition oppression corruption in the worship of God luxury uncleanness prophaneness scorning at goodness hiding their eyes from the Lords Sabbaths and the like Now I ask are not all these sins alive and too lusty in our Kingdome at this time and in this City wherein we live 2. There was then a malignant party which was active and at work and did oppose and hinder the reformation what lay in them which was on foot by Ieremy by Ezekiel by the three Children by Bacuch by the Rechabites all these and many others opposed the corruptions of the times laboured to have a reformation in the worship of God to bring the people back again from their corrupt wayes to the Lord but there was a great opposition by the malignant party and the chief opposers then were the Priests and the false Prophets who poysoned the judgements of the people who suggested false things unto them who fed them with vain hopes with corrupt opinions and deceivable doctrines the chief of the Priests were
shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
great design of Christ in saving the innocent and punishing the guilty Out of it went forth lightning that is the effect of it was dreadfull unto men as lightning is the judgements of Christ executed by Angels in the world work effectually for the benefit of the godly and for the undoing of the wicked Observ 1. That the Lord Christ doth use Angels in the execution of his judgements upon sinners an Angel smote Herod Senacheribs host Pharaohs first-born the Sodomites Psal 35.5 6. it's the Angel of the Lord that chaseth and persecutes the wicked 2. That Angels are zealous forward and effectuall in executing judgements upon delinquents they are burning Coals Heb. 1.7 they are called a flame of fire fire is hot and notes their zeal and forwardnesse it 's active and consuming which notes their effectualnesse Angels are like the fire that fell upon Elijah's sacrifice which consumed the sacrifice the wood stones dust and licked up the water 1 King 18.38 So effectuall was that fire that nothing could stand before it and when the Lord Christ sends out Angels none can stand before them they are so zealous of and effectuall in the execution of his judgements The wicked are but as the wood stones dust and water these flames of fire will consume them This should quicken Magistrates and those be armed with authority to be zealous and forward in punishing malefactors and executing judgement upon delinquents Rom. 13.4 The sword is not given them in vain they are revengers of Gods quarrell and it 's Angelicall to execute wrath upon them do evill it was Sauls sin that he spared Agag but Samuels glory that hee hewed him in pieces hee was zealous forward and effectuall in it so Asa in removing his mother Maachah from being Queen because she had made an Idoll in a grove which he cut down 2 Chron. 15.16 and brake her Idoll in pieces and burnt it Those are appointed of God to see justice done if they do it not become guilty themselves Old Eli a Judge in Israel because hee was too partiall towards his sons God was angry and his end was sad Lewis the 11th King of France having pardoned a murtherer twice and suing again for his life said What dost thou ask pardon again Iam tertium homicidium perpetrasti this is the third murther thou art guilty of his fool standing by said The other two are thine who didst pardon them this is his first had justice been executed then upon him hee would never have fallen into this So another Lewis having pardoned a murtherer and afterward reading that in the 106. Psalme v. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times presently recalled the pardon and said Non minus coram Deo veus est quam si â—pse perpetrassâ—â— That Prince which doth not punish delinquents when he may is no lesse guilty before the Lord then if he himself had done the fact Let those therefore that it concerns be zealous of ready to and effectuall in the execution of justice upon delinquents 3. That Angels have new influence from Christ suitable to the Ministration they are to be imployed in though Angels be creatures of much knowledge wisdome strength speed and usefulness yet when Christ is to imploy them they must have new vertue and influence it went up and down among the living creatures Let them be as burning coals they have need of more heat let them be as lamps they have need of more light their services are great and Christ contributes unto them continually as they have new instructions Quae adsingulares vocationes effectiones corum sunt necessariae so new accessions and additions of vertue which are needfull to their callings and operations If they have need of divine vertue to further them in their operations much more have we need of fresh supplies Joh. 15.5 Without me yee can do nothing hee saith not you may do something or you can do little but plainly without mee you can do nothing it 's the vertue and influence of Christ which inables Angels and men to do the duties of their places and callings Phil. 4.13 I can do all things through Christ that strengthens me when Hee sits upon the Throne sends out fire and flame light and heat to strengthen us then can wee do all things 1 Cor. 12.5 There are difference of admininistrations but the same Lord it 's the Lord Christ that appoints the administration of men and Angels that gives direction about them with supplyes of grace and strength to exercise them when we go about any imployments of our generall and particular callings wee should consider our own impotency and look up to Christ who hath all fulnesse and is ready to send out vertue to supply all our wants therefore Paul tels the Philippians Chap. 4. ver 19. My God shall supply all your need according to his riches in glory by Christ Jesus 4. That the divine vertue comes from Christ is an active thing it went up and down it rested not Men have sought after the perpetuall motion and lo here it is this vertue acted continually in the Angels it went not by a transitive motion from one Angel to another but the motion was immanent continually acting in them and therefore it is called fire which is a living active thing The Word of God was as fire Jer. 20.9 His Word was within mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay it overcame him and quickened him up to his work when hee thought to preach no more many a Christian thinks to heare pray reade meditate receive no more but there is vertue gone out from Christ that will walk up and down in them and cause them to fall to it again that vertue comes forth from Christ is no dull thing 1 Cor. 15.10 Paul had fire from Christ and it set him awork I laboured more abundantly then they all see how active he was hee exceeded all the rest of the Apostles and how came that about what metall was he made of he had fire from Christ it was not I but the grace of God that was with mee that went up and down in him and fired his affections and spirit David Psal 39.3 thought to be silent and not to speak any more before the wicked I even from good conference he refrained but what was the issue my heart was hot within mee the vertue and fire he had from Christ began to work while I was musing the fire burned and flamed out then I spake Hee could hold no longer So Acts 4.20 Wee cannot but speak the things we have seen and heard 5. That actions done by divine vertue afford light and lightning the fire went up and down among the Angels put them upon execution of judgement and from hence these actions being so done prove light and lightning to the world they are seen
let that be the prayer of such which you find Psal 79.8 O remember not against us former iniquities Let thy tender mercies speedily prevent us for wee are brought low and take heed of sinning for the future against God for be sure your sin will find you out Numb 32.23 and be thorns not in your flesh but in your consciences old sins will be old Serpents sting unto death Isa 10.3 What will you do in the day of visitation Ezek. 22.14 Can thine heart indure or can thine hanâ—s be strong in the dayes that I shall deal with thee 3. Such is the nature of States and Churches that falling into sinfull wayes they seldome return but proceed adding sin to sin filling up the measure of their iniquities Ieroboam makes a rent layes a foundation in Idolatrous practices and the House of Israel continue in that way three hundred and ninetie yeers not one king of Israel right Solomon he goes out by the inticing of his wives to false worship he corrupts Iudah leavens it w th Idolatry and not all the good Kings in Iudah could get out that leaven again perfectly if there were a stop of Idolatrous passages made in one Kings raign there was liberty granted in anothers Idolatry and other sins so abounded in Ahaz Manasses and Zedekiah's dayes that the Lord was weary of them and not quiet till he had rejected them And this is not only so in States and Churches but also in particular cases if men fall into any way of wickednesse so corrupt is nature so prone unto sin that it persists unto its own perdition rather then returns to its own salvation it must be a mercifull and powerfull hand of God that reduceth a straying sinner much more a straying State 4. That length of time is no good plea for errors false worship sinfull customes and practices they could plead hundreds of yeeres for their high places Calves Samaritan Rites Altars Priests c. yet antiquity would not exempt them from guilt and punishment he must bear the iniquity of the House of Israel they had sinned in the direction use and retention of these and God had visited and would yet visit more for them what if wee have had Prelacy and Popery Ceremonies and Superstitious Rites among us hundreds of yeers they are plants not of Gods planting and through age so rotten that they need plucking up and it will be his honour whose shoulder and strength is imployed that way 5. The Lord shewes more favour to his sinning great sins then he doth to others that are not his the House of Israel hath the left side is Loammi none of Gods people and therefore utterly rejected sent into captivity and return not the House of Iudah hath the right side God would shew them favour in their captivity and return them after seventy yeers correction in Babylon Gods carriage towards his is different from that towards others Psal 89.30 31 32 33. If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him here God took not away loving kindnesse utterly from Iudah sending her into captivity but it was utterly taken from Israel if the one be whipt with rods the other is whipt with scorpions Saul he sins in offering sacrifice 1 Sam. 13. in sparing Agag 1 Sam. 15. David he sins in the defilement of Bathsheba in the murthering of Vriah 2 Sam. 11. in numbring of the people 2 Sam. 24. Solomon he sins in hearkening to his wives in falling to Idolatry yet God dealt not with David or Solomon whose sins were greater then Sauls as he did with Saul thy kingdome shall not continue saith Samuel and the Lord hath rejected thee from being king and it repented God that he had set up Saul to be King 1 Sam. 15.11 and he dealt severely with him he would not answer him in his straits but cut him off by the Philistims and his own sword so that he and his were broken in pieces and rooted out by the wrath of God but David and Solomon were chastised with the rods of men 2 Sam. 7.14 and see what followeth in the next verse My mercy shall not depart from him meaning Solomon when he committed iniquity I took it from Saul whom I put away from before me God proceeds otherwise with wicked men then he doth with his children there is much love in all their afflictions and meer wrath in all the wickeds sufferings Peters sin in denying Christ was greater then Ananias and Saphira's in denying a portion of their goods and almost parallel with Iudas's yet he hath a gracious aspect from Christ fetching penitent tears from his heart when the others are smitten with strokes of death 6. The instruments God uses in the execution of his judgments shall be resolute ready and active Set thy face toward the siege and thine arm shall be uncovered and thou shalt prophesie The Chaldeans were resolute upon the siege came fitted every way to it and were active in the work Hab. 1.8 9 10. They shall flee as the Eagle hasteth to eat They shall gather the captivity as the sand They shall deride every strong hold for they shall heap up dust and take it When God will have any notable work done he raiseth up instruments for it 7. Gods power and providence over-rules secondary agents so that they shall execute his pleasure and not disappoint it God laid bands upon the Prophet and he could turn no way till he had accomplished the dayes of the siege and when the King of Babylon and his forces were come to the work God held them to it and executed his judgements by them Pilate would have quit his hands of Christs death but he was to be an instrument together with Iudas and others and they did what the hand and counsell of God determined to be done Act. 4.28 Moses would have declined the work of bringing out the Israelites from Egypt and bringing in of judgements upon the Egyptians but God ordered and over-rul'd his spirit VER 9 10 11 c. Take thou also unto thee the wheat and barley and beans and lentiles and millet and fitches and put them in one vessell and make thee bread thereof according to the number of the dayes that thou shalt lie upon thy side three hundred and ninety dayes shalt thou eat thereof 10. And thy meat which thou shalt eat shall be by weight twenty shekels a day from time to time shalt thou eat it 11. Thou shalt also drink water by measure the sixt part of an Hin from time to time shalt thou drink 12. And thou shalt eat it as barley cakes and thou shalt bake it with dung that cometh out of man in their sight 13. And the Lord said Even thus shall the children of Israel eat their defiled
made a fire in the midst of the Market place and first burnt that they had left and could not eat and then cast in themselves and children to put an end to their miseries whence arose that speech or proverb Saguntina fames noting extreme want It 's also related of Cambyses son of Cyrus that seeking to subdue the revolted Ethiopians his army was in such a strait for victualls that they were forc'd to tithe out every tenth man and to live upon them and that this continued so long that Cambyses feared himself and thereupon return'd It 's known what a grievous famine was at Sanserre in France when Charles the 9th besiged it in the yeere 1573. and shot against it in three dayes space 3500. great shot of Ordnance and killed not one by them yet almost all the people were consumed by the famine in the siege thereof having eaten up all things living and the leather off of Trunks and Saddles In Edward the second his dayes was such a famine as a Parliament was call'd to moderate the prices of things Speeds History Lib. 9. c. 11. such was the dearth that bread could scarce be gotten to serve the kings own family the famine grew so terrible that Horse Dogs yea men and children were stolen for food and thieves newly brought into the Gaols were torn in peices and eaten presently half alive by such who had been longer there The Scipture tells us of as great famine as we can read of A Lapid in loc When Hannib besieged Cassilinum a mouse was sold for 200. groats Val. Max. l. 7. the Samaritan famine was such as that like Vulturs Dogs and Swine they fed upon carkasses dung it self 2 King 6.25 the Assyrians besieged Samaria untill an Asses head was sold for 80. pieces of silver that is 80. shekels and that came to above 8â— of our money and the fourth part of a Kab of Doves dung for five pieces of silver a Kab contain'd four pound and five ounces and the fourth part was thirteen ounces and for this they gave ten shillings and upward some think is was the corn in the crop of the Dove which did flie abroad and came home full but the Text is plain it was the dung of Doves which whether they used for salt having an acrimonious humour in it or for food their distresse was very great but this of Jerusalem was the sorest that ever was they had course fare the food of beasts beans lentiles millet fitches and little of this bread and water were measured out unto them their bread was defiled dressed with dung their firing failed having burnt up all things combustible Gods curse was upon what they had he brake the staffe of bread no strength nourishment came from that they had Deut. 28.53 55. they went up and down distressed and dyed for hunger read the 4th of the Lam. 4 5 c. the tongues of the sâ—â—cking children did cleave to the roofs of their mouth other children asked bread and none brake it unto them The scarlet men of the City imbraced dunghills the beautifull Nazarites were blacker then coals the slain with the sword were preferred before the slain with famine the pitifull women sod their children they were their daily meat thus God brought down Jerusalem and quickly can do any let us acknowledge Gods mercy that we are not under such a judgement let us be humbled for abuse of his good creatures no more pamper the flesh with them let us not be proud of what we have hoord up Gods blessings but communicate and distribute to the necessities of others and use all to Gods honour 3. That hunger makes course and loathsome things pleasant bread polluted will down in a famine bread made of that which Horses and Swine eat of beans lentiles fitches c. and be as barley-cakes barley of it self is a sweet grain but being made into cakes it was more pleasant and such is ill diet in time of famine Prov. 27.7 To the hungry soul every bitter thing is sweet the sweetest thing is bitter to the ful the bitterest is sweet unto the empty when Esau was faint then red pottage was worth a birth-right Gen. 25.32 Artaxerxes being put to flight his Provisions taken away and he had only a few dry figs and a little barley bread said Cujusmodi voluptatis hactenus inexpertus fui hunger is the best Cook and the best sauce when Darius dranke puddle-water and that defiled with dead carkasses Cicer. 5. Tusc he said He never drank more pleasant drink As it 's with women in their longings any thing long'd for is pleasant not other things what ever they be so in famine any thing edible is longed for and that makes it pleasant even an Asses head Doves dung polluted bread mans flesh 4. Note here the conformity of the punishment to their sin they had sinned in excesse and God would take away their plenty Hos 13.6 According to their pastures so were they filled they had full pastures fed largely exalted their hearts and thought they should never want they forgat God in their fulnesse and he made them to remember him in a famine fulnesse of bread was the sin of Sodome and the sin of Jerusalem also God brake the staffe of bread they sinned in defiling themselves with Idols and offered meal and oyl honey flowre for a sweet savour to their Idols Ezek. 16. and now they must eat polluted bread among the Gentiles they had worshipped dunghill gods and should shortly eat dunghill bread they had been proud of their ornaments and those in scarlet should imbrace the dunghils Hab. 2.8 Because thou hast spoyled many nations all the remnant of the people shall spoil thee it 's spoken of the Chaldeans Pharaoh drown'd the Israelites children he and his were drown'd in the red Sea for it Solomon to please his Idolatrous wives divided the worship of God between God himself and Idols and God divided his kingdome between his son and his servant Socrates tels of Severianus a Bishop that call'd Chrysostom a kneelesse fellow because hee would not bow and crouch to good causes one trode upon his toe which rankled and he was forc'd to cut off that leg and the other and so became kneelesse himself Comment of of civill wars of France Charles the ninth who had been bloody in his life died of a bloody flux and the blood issued out of the severall parts of his body who in the bloody massacre had caused or suffered blood to be shed in the severall parts of his kingdome he used to blaspheme in his life and died blasphemously at his death A Romish zealot repin'd at the fuell burnt at the Kings return from Spain and said There was such waste of wood as shortly there would not be a faggot left to burn heretiques this party being at Black-friers when the downfall was received a mark of remembrance by a piece of wood Doctor Goad in his Relation of that
weak and not to please themselves but to please and edifie their neighbour and what 's the ground of it Christ pleased not himself but for our sakes hee bare reproach 1. It 's in Gods power to blast the comforts of this life behold Vers 16 17. I will break the staffe of bread God gives bread drink clothes what ever sweetens the lives of sinfull sorry men here on earth and when he pleases he can take them or the blessing of them from us What are clothes if they keep not warm What is bread if it do not nourish it's the same as if you had nâ—â—â— God can break the stâ—ffe of bread so that all your comforts shall be broken comforts and hee can take away the staffe of bread so that your comforts shall be no more Amos 4.8 Two or three cities wandred unto one city to drink water but they were not satisfied the waters quenched not their thirst they were broken comforts and Hos 4.10 They did eat but had not enough they were not filled and satisfied the staff of bread was broken and the comfort of it too short for them but that is not all sometimes there is no water no bread left Lam. 1.11 Chap. 4.4 5. Chap. 6. there was not a little but none God can take away all the comforts of this life and leave us as naked as wee came into the world neithet is it only in his power to break the staff of naturall bread but of the spirituall also Behold I will send a famine not of bread and a thirst not of water but of hearing the Word of God and men shall wander and not find it Amos 8.11 12. This is the sorest famine and such a famine is in many places Let us take heed wee provoke not God to plague us with such a famine 2. The end of God in his judgements is to perplex and ruine wicked impenitent sinners God sends a famine that they may eat and drink with care with ashonishment and consume away in a loathsome manner What a miserable sight is it to see a man pin'd even to death for want of bread many in time of plenty are fill'd with care and feare about their backs and bellies what they shall eat and what they shall drink and how live the next day how much more men in the depth of a famine see what Isaiah saith Chap. 9.19 20. there was a civill war to be amongst them famine accompanying that and the wrath of God to consume them as fire doth fuell and what then no man shall spare his brother and he shall snatch on the right hand and be hungry and he shall eat on the left hand and not be satisfied they shall eat every man the flesh off his own arm Manasseh Ephraim and Ephraim Manasseh when they could not consume one another fast enough they would consume themselves eat their own arms to save life and that eating was death 3. It is mens iniquities which bring such consumptive judgements upon them they shall consume away for their iniquity sin is poison and that makes languishing it eats up the strength of a man wears out all his comforts and brings him to the pit Lev. 26.31 they shall pine away in their iniquitie their flesh their spirits their hopes their lives may leave them but their iniquities will not Ezekiel Chap. 5. Ver. 1 2 3 4. And thou Son of man take thee a sharp knife take thee a Barbers razor and cause it to passe upon thy head and upon thy beard then take the ballances to weigh and divide the haire 2. Thou shalt burn with fire a third part in the midst of the city when the dayes of the siege are fulfilled and thou shalt take a third part and smite about it with a knife and a third part thou shalt scatter in the wind and I will draw out a sword after them 3. Thou shalt also take thereof a few in number and bind them in thy skirts 4. Then take of them again and cast them into the midst of the fire and burn them in the fire for thereof shall a fire come forth into all the House of Israel THis Chapter carries on the Argument of the former Jerusalem's misery in that was presented to you under single types a siege and famine in this also under a complex type is set forth the judgements of God against Jerusalem I call it a complex type because it contains many judgements of God it 's generally propounded in the first verse particularly in the three next The matter of this type is here and touching it he is commanded 1. To take a knife or razor and to cut off the hair of his head and beard 2. To weigh it being cut off and 3. To divide it Something I must open in the words give you the sense of them and then the obsâ—â—â—â—tions Take to thee a sharp knife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is a sword Chereb which signifies any instrument that cuts and divides of iron or stone in Josh 5.2 Make thee sharp knives Knives of flint is the originall what knife our Prophet meant is expressed a Barbers razor Hebrew a razor of Barbers such as they use when they trim men and they are very sharp most commodious and fit for that service This Razor here sets out the will and judiciary power of God in punishing the Jewes by Nebuchadnezzar who in Isai 7.20 is call'd a Razor and that is sharp strong and fit for shaving This Razor must passe upon the Prophets head and beard and take away the hair of both even close to the skin Head It types out unto us Jerusalem which had the regions round about subject unto it and now the chief city of Judah God would shave the head and beard of this city off The Citizens are resembled to hair of a mans head and beard 1. For their multitudes they are numberlesse and Jerusalem had multitudes in it of her own and thither was a conflux of all sorts from most parts 2. Hair is an ornament 1 Pet. 3.3 not only to women but also to men their hair doth become them Cant. 5.11 and people are a great ornament to a city a city unpeopled is a head without hair people are the beauty and glory of a city Prov. 20.29 Solomon saith gray hairs are the beautie of old men and gray-headed Counsellors are the beauty of cities A Lapid Barba est symbolum virilitatis Some by the hair of the head think the wise men of the City are figured out and by the hair of the beard are the strong men the beard is a token of manhood 3. Hair is a weak thing blown this way and that way with every wind and so it is with the people they are weak inconstant things Hebr. 13.9 They were carried about with divers and strange doctrines 2 Pet. 2.2 Many follow their pernicious wayes people are truly in this sense hair they move
pleasure upon sinners Take thee a sharp knife a razor and cause it passe upon thy head and beard the Prophet might not take what instrument hee pleaseth but what Christ appointeth it was he set apart Nebuchadnezzar Nebuzaradan and the Chaldeans to shave Ierusalem and therefore the whole work is given to God Isa 7.20 The Lord shall shave with a razor that is hired by them beyond the river by the King of Assyria the head and the hair of the feet and it shall also consume the beard this is spoken of Senacherib and verified also in Nebuchadnezzar both these were razors in the hand of God by which he shaved the head the Princes and Nobles Counsellors were out off by him The beard the Priests and strong men The feet the common people It 's the Lord appoints and sets instruments on work to afflict Churches and States Amos 3.6 Shall there be evill in a city and the Lord hath not done it there is no razor shaving in a city but the Lord hath set it on work there Micah 1. â—2 evill came down from the Lord to the gate of Ierusalem it came from above and it came to Ierusalem hereupon the Prophet in Chap. 6.9 said to them the Lords voyce cryeth to the city and the men of wisdome shall see thy Name hear yee the rod and who hath appointed it 3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them and that is set out by the razor he had waited much upon them they went on in their sins but now God calls for a razor and that should go to the quick Muscul in Isa Radere non est simpliciter auferre sed sic auferre ut praecedentis status vix ulla supersint vestigia God would not reap them or lop them in those cases the stub and trunk are left but hee would shave them not leave a politique body or Church state that place in Isa 7.20 holds out the truth fully he would spare neither head beard or feet every condition of people the honourable the mean the lowest should be shaven he would not only strip them of their clothes but shave them and take away their native beauty he would fill them with mourning make them a scorne cut off their limbs and destroy their lives there should be no city no Temple no King no Priest no Sabbath no God left them but hath not God shaven them in Germany in Ireland and is he not shaving us now 4. That there is no standing out against God what ever our number or strength is his judgements are irresistible men here are compared to hairs his judgement to a razor can the softest or harshest hair withstand the razor can any one or all the hairs of the head or beard do it no the razor will easily passe through all as a fithe through grasse or corn hairs are weak things razors sharp and strong Pharaoh was the strength of Egypt but God by the red Sea did shave him and many thousands more from off the face of the earth the great men of the world are no more to God then hairs before the razor he cuts off the spirit of Princes Psal 76.12 he challengeth the briers and thorns of the earth Who would set them against me in battell I would go through them I would burn them together Isa 27.4 5. The judgements and proceedings of God with sinners are not rash sine consilio but suâ—â—â—â— judicio he weighs out the hair and proportions suitable judgements unto those that were represented by it the infinite wise God is exact in his proceedings hence you have it in Scripture that God doth weigh actions Psal 1.2 3. the paths of men Isa 26.7 their spirits Prov. 16.2 he examines how they are clog'd with sin and guilt God measured the covetousnesse of Babylon which was exceeding great and he brought answerable judgements upon her Ierem. 51.13 14. God would send Caterpillars to eat up all her wealth Let God deal with Babylon or Sion hee observes a proportion in his judgements Ier. 46.28 speaking of Iacobs seed hee tells them hee will correct them in measure the afflictions of the Church seem great and oft are great yet never are they without measure Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in a great measure 6. There is no escaping of Gods judgements for hard-hearted sinners here are diversity of judgements fire sword dispersion if one did not take then another would overtake them if the fire did not scorch them the sword should cut them off if not that they should be scattered 1 King 19.15 16 17. God bids Elijah anoint Hazael King of Syria Iehu King of Israel and Elisha Prophet in his room and tels him there should be no escaping for sinners if they escaped Hazaels sword they should die by Iehu's if not by his they should by Elisha's not that he used the sword but by his prayers and by his prophecies in Ier. 1.10 he was set over kingdomes to root out pull down and to destroy many escape the swords of Princes and are smitten by the swords of Prophets Let not sinners think to delude God he will meet with them one way one time or other Amos 9.1 2 3. God comes there in judgement he stands upon the altar and bids them smite the lintell of the dore that the posts may shake this was spoken of Ierusalem not of Dan and Bethel God would not at all appear there and what followes God would destroy them there would be fleeing presently and what saith hee Hee that fleeth shall not flee away and hee that escapeth of them shall not be delivered let them dig to hell climb up to heaven hide themselves in Carmel in the botome of the Sea God will follow them find them out and make them smart if enemies should carry them away and shew favour to them God will send a sword and it shall slay them vers 4. See Amo. 2.13 14 15 16. nothing will priviledge not speed strength courage bow horse these are good but in time of judgement they will not secure not a great house though of stone Amos 3.15 not gods of gold and silver Isai 2.20 21. not heaps of such treasure Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord not horns of the Altar 1 King 2.28 30.31 not prayer Jer. 11.14 not fasting and sacrifice Ier. 14.12 7. That in great judgements and generall destructions God of his infinite mercy spares some few Ezekiel must take a few and bind up in his skirts all must not be destroyed the fire and sword devoureth many but the dispersion preserved some and some few are left in Iudah God is just and yet when hee is in the way of his judgements he forgets
not mercy a little of the hair shall be preserved when the rest goes to the fire sword and wind when all flesh had corrupted their wayes a generall flood was brought in Noah and his family were saved when Sodom was burnt with fire and brimstone Lot was bound up in the skirt of God when Athaliah slew all the seed royall Ioash was hid and escaped that treachery that butchery 2 King 11.1 2. No storm sinks all ships no plague famine war eat up all particulars God will have a number exempt Isa 1.9 God left them a small remnant a few clusters after the Vintage when the cities were to be laid waste the houses unpeopled a great forsaking to be in the midst of the land Isa 6.11 12. in the 13th verse it 's said but yet in it shall be a tenth God would spare a number though small he is mercifull hath tender bowels remembers his covenant his name and therefore in his hottest wrath shewes some mercy this made Ieremiah say Lam. 3.22 It is of the Lords mercies that we are not consumed he and some few more were hid from the common calamities they met with mercy in the midst of fire and sword this made Habakkuk pray Hab. 3.2 In wrath remember mercy 8. That the paucity preserved in common calamities are not all precious truly godly here was hair bound up in the skirt kept from fire sword destruction yet some of that hair of that number must be thrown into another fire reprobates for the present escape as well as elect vessels some choyce ones may be cut off and some vile ones may be kept In the flood all were not naught that were destroyed nor all good that were saved there was a wicked Cham in the Ark and Lots daughters that escaped the fire of Sodom were none of the best that fire had not purged out their lust and those were set at liberty from the brick and clay of Egypt afterward were destroyed for their unbelief Iud. 5. they were patient in their bondage preserved in the red Sea tempted God murmured in the wildernesse and there were destroyed of Serpents 1 Cor. 10.9 they were murmurers fornicators Idolaters unbelievers that God delivered from the tyrannie of Pharaoh and after perished by the stroke of God In a storm Cedars and Oaks are smitten when bushes and briers are spared and yet after they are cut up and cast into the fire Sinners may escape present wrath but there is wrath to come Luke 3.7 9. God may take occasion from the sin of some to bring in judgement upon all he must take of the remnant preserved and throw into the fire and out of that fire went forth fire into all the House of Israel Shechem ravisheth Dinah from thence the Lord took occasion to bring the sword by Iacobs sons upon the Shechemites who slew their males spoyled the city and took their sons and daughters captives Gen. 34. Davids sin in numbering the people and God sent in a plague amongst them for his sin which slew 70000. of them 2 Sam. 24. The people were not innocent if so God would not have destroyed them they were defiled with the contagion of his sin or under the guilt of others God may let in a judgement into a family city kingdom upon the sin of some one or few and when it 's in it may extend to all or most in them when one house is on fire all the rest are in danger that are neer and oft times do suffer Hanuns discourtesie to Davids messengers his sin against the law of nations provoked God and cost the Ammonites and Syrians dear for God stirred up Davids spirit who warred upon them and slew many thousands of them 2 Sam. 10. VER 5 6. Thus saith the Lord God This is Ierusalem I have set it in the midst of the nations and countries that are round about her 6. And shee hath changed my judgements into wickednesse more then the nations and my Statutes more then the countries that are round about her for they have refused my judgements and my Statutes they have not walked in them c. IN the ensuing part of the Chapter is the explanation of the types and in this explanation you have First the subject or head to be shaven opened unto you and that 's Jerusalem vers 5. Secondly Gods dealing with Ierusalem in the same verse Thirdly the motives that made him proceed in such a judiciall way verse 6 7. Fourthly Threatning of judgements answerable to the types from the 8. verse to the end This is Ierusalem It was not Ierusalem literally but represented Ierusalem it was a sign of the city that was to be shaven This head to be shaven is here by the Lords own mouth pronounced to be Ierusalem which was not only the head city of Iudah but of the whole world Things and persons that are eminent among others are call'd the heads or chief of them 1 Sam. 15.21 they took the chief or head of the things should have been destroyed and Chap. 9.22 Hee made them sit in the chiefest place and for persons Deut. 1.15 I took the chief of the Tribes that is the heads of them Psal 110.6 the heads over divers countries and so here Ierusalem was the head and principall of all other cities built upon mount Sion and had the Temple the Prophets the true worship and presence of God so Ierusalem as the head gave light influence and motion to the whole body the Law shall go forth of Sion and the word of the Lord from Ierusalem Isa 2.3 from thence all parts of the body had instruction and direction I have set thee in the midst of the nations and countries round about These words have occasioned some to think that Ierusalem was the heart and center of the earth lying in the midst of it on the South was Africa on the North Scythia Armenia and Pontus on the East Asia and on the West Europe and with these great parts of the world it was compassed about Hence the Spirit of God also affirms it to be in the midst of the earth Psal 74.12 and Ezek. 38.12 And infinite wisdome appeared in it that so the sound of Law and Gospel might disperse the better into all parts of the world But this opinion must not be taken in a Mathematicall sense as if it were so in the midst of the earth as that all other parts should be equidistant from it in their extremes as the line from the center for so it will hardly admit of truth some quarters of the world being of larger extent then others In the midst of the nations and countries we need not to extend to the whole world but only to those that were neighbouring thereunto or if we will have an eye to all nations and countries of the earth we must expound in the midst among or in and the sense then is safe I have set thee in or among the nations as head and chief thus
the phrase is used oft in Scripture Psal 101.7 He that worketh deceit shall not dwell within my house the Hebrew is in the midst of my house so Gen. 18.24 if there be fifty righteous in the midst of the city that is in the city and Ezek. 1.1 as I was among the captives the Hebrew word is in the midst of them so that it frequently signifies in or among And so in this verse we may take it or thus thou hast chief nations and cities about thee very rich and noble as Asia minor Egypt Babylon c. and I have set thee chief in the midst of these chief ones thy prerogatives exceed theirs and what ever they can pretend unto thou canst pretend to more are they fruitfull rich honourable populous strong thou goest beyond them even in all these I have set thee in the midst of them that they may all behold thy beauty and excellencies Heathens call'd this city famous and chief of the Eastern cities well fortified c. The Psalmist sets it our best Psal 48. and 87. where are many Eulogies of it as The city of God The mountain of his holinesse The joy of the whole earth The city of the great King that kings saw and marvelled at Founded in the mountains Loved of God in a speciall manner Glorious things were spoken thereof and that which is above the rest God was known in her palaces not in the palaces of other cities and known for a refuge Ierusalem was exalted and priviledged above all cities and nations and set on an high hill that so the truth and worship of the true God might have been held forth to all round about her but Ierusalem was ingratefull she honoured not that God had so honoured her and therefore being set in the midst of the nations is brought in here not for Ierusalems praise but for a reproach and aggravation of her ingratitude This ingratitude is illustrated in the 6th verse two wayes 1. God gave them his judgements and they changed them into wickednesse 2. They did it more then the nations and countries about them Changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is from Hemir and it 's feminine noting Ierusalems act which had caused Gods judgements to be changed she made a great and through change the word signifies commutare permutare to exchange one thing for another and to do it throughly Ier. 2.11 My people have changed their glory for that which doth not profit a great change they had made in exchanging glory for improfitables My judgements The word mishphat notes Commands Precepts Lawes Rules Wayes of God and his worship these had Ierusalem changed especially the Rites and Ordinances of his worship so the word is taken Psal 81.5 the blowing of the trumpet in the new moon was a mishphat a Rite an Ordinance due to the God of Iacob The word Statutes is much of the same nature noting Rules Decrees and Ordinances about the worship of God See Ainsw on Psal 2.7 and Leigh in his Critica sacra of the word chock it 's mentioned in the 119. Psal 22 times and notes the constancie of divine Decrees and Lawes and therefore is applyed to the heavens and waters which keep their place and course unchangeably Psal 148.6 Into wickednesse This is a high expression I think not in the whole Scripture again Ezek. 7.11 Violence is risen up into a rod of wickednesse it 's far short of this you have in Rom. 1.23.25 expressions suitable to this they changed the glory of the incorruptible God into an Image and the truth of God into a lie and so in Jude Finxerunt novos cultus suo arbitrio ac novas leges The graec of God into wantonnesse vers 4. And Jerusalem changed Gods judgements which are his glory his truth his grace into wickednesse the inventions superstitions ceremonies lawes worship Idols of the Gentiles were taken in set up countenanced and Gods Judgements Statutes and worship thrust out laid aside This they did more then the nations and countries round about them they dealt worse with God then Heathens and wherein was that in the refusall of him and his wayes for they have refused my Judgements and my Statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word to refuse notes not a bare refusall but a rejecting and that with disdain Hos 4.6 they rejected knowledge and loathed the means of grace they dealt with Gods Ordinances and Worship contumeliously Prov. 3.11 The word is expressed by despising they made no account of Gods Statutes and Judgements and so despised and rejected them they did neither for their worship nor their lives regard his will Jerusalem having Gods Statutes should have so prized them stuck to and practised them that thereby she might have drawn the Gentiles round about her to knowledge and worship of the true God but she sinned more then the Gentiles and justified them in their wickednesse they sinned not out of ignorance and weaknesse but wilfully maliciously Observ 1. That the Lord gives to the sign the name of the thing signified this is Jerusalem it was only a sign and not Jerusalem it self yet God was pleased to call it so and the Scripture doth frequently speak in that manner Gen. 41.26 the seven good kine are seven yeers and the seven good ears are seven yeers they were not the yeers though so call'd but signes of yeers 1 Cor. 10.4 that rock was Christ a sign of Christ not Christ himself and Chap. 11.24 This is my body not his flesh and blood as Papists would have it but a sign of it 2. It is an honour for cities to be the head and chief of the regions where they are especially where the covenant truth and Church of God is in them Jerusalem was the head and God had made good his promise in Deut. 28.13 The Lord shall make thee the head and not the tail thou shalt be above only and shalt not be beneath if that thou hearken unto the commandments of the Lord thy God the way for cities to be honourable only above and alwayes above is to hearken unto God to cleave close to his wayes to exalt him in his worship but if they will go aside from his Word and Worship God will shave them their honour shall quickly be laid in the dust they shall be made the tail in stead of the head ver 43. The stranger that is within thee shall get above thee very high and thou shalt come down very low and vers 44. He shall be the head and thou shalt be the tail and this you may see fufilled Lam. 1.5 Her adversaries are the chief the Babylonians had shaved Jerusalem and brought her low which made Jeremiah say How doth the city sit solitary that was full of people how is shee become a widow that was great among the nations and Princess among the Provinces how is shee become tributary vers 1. 3. The Lord sets his Church and people among
with Jerusalem First They observed not the laws of God 2. Not the lawes of the Nations but multiplyed more then they and thirdly before them unto whom they should have been patterns of pietie Because thou hast multiplyed more then the Nations Some Expositors referre these words to their mercies not their sinnes and make the sense thus Because thou hast multiplyed in number in riches in honour and strength in victory in profits in ordinances in all blessings for which yee ought to have been thankfull fruitfull and obedient unto that God who blessed you thus above the Nations but in stead of this hast dishonoured God growne loose Idolatrous c. therefore will I deale accordingly with thee Take it thus and you have this note That prosperitie rather worsens then betters a people they had more mercies then the Nations and more sinnes then they as they abounded in Gods blessings so they abounded in ingratitude Deut. 32.15 Jesurun waxed fat and kicked c. Hos 13.6 But others referre this multiplying to their sinnes and the sense is this Because thou hast not satisfied thy selfe with a little wickednesse but multiplyed sinnes iniquities transgressions and that more then the Heathens that had not thy mercies nor thy light therefore will I judge thee and that they multiplyed sinne is evident Ezek. 16.25 Thou hast built thy high places at every head of the way thou hast opened thy feete to every one that passeth by and hast multiplyed thy whoredomes shee sinn'd with the Aegyptians Assyrians Chaldeans vers 26.28 29. The judgements of the Nations The Gentiles have their judgements their laws rules and wayes of living and worshipping Some understand here the lawes of nature what men have written in their hearts naturally according to what you finde Rom. 2.14 15. and the Jewes that had the laws of God superadded to the law of nature did not abstaine from those sinnes the Nations did They observ'd the Law the Jewes brake Others referre it to their laws decrees and practise touching their gods and the worship of them they were tenacious of both and would not alter their worship nor exchange their gods It was a Maxime among heathens Ne quid novarent in religionis forma and it was an Oracle of Apollo Eos deos rite coli qui traditi essent à majoribus and they thought it impious to depart from what they had received When Paul came to Athens they did and would worship their unknowne God Paul could not prevaile with them to exchange a lye for truth not all the miracles Moses did in Egypt prevail'd with Pharaoh the Egyptians to forsake their false gods so that these words are a reproach to the Jewes who were not so constant as the Nations to their god Observ 1. That God walkes not into the way of judgements till men doe walke out of the way of his statutes Because yee have not walked in my statutes nor kept my judgements therefore I will doe so and so by you God's delights are in wayes and works of mercy Judgements are his strange works and strange acts Isa 28.21 he is provoked unto them as a Bee unto stinging it 's the child's wantonnesse causes the father to use the rod. David's sin brought the sword to his owne house the plague to the people when the wickednesse of the earth was great then the windows of heaven were open and the flood came Gen. 6. 2. When God intends judgements he usually convinces sinners judgements and convictions are not far asunder God sets their sinnes before them they walked not in his statutes they sinn'd more then the Nations therefore he would proceed in judgement with them he convinces them of their sinne to make way for a farther conviction namely of the equitie of his judgements when the Lord shall convince a sinfull people to be guiltie and that of great sinnes it stops their mouths and proclaimes the equitie of his judgements which are ever short of the merit of mens iniquities Ezr. 9.13 Our God hath punish'd us lesse then our iniquities 3. That Heathens are oft more true to their principles then the people of God The Nations kept their judgements their gods their worship they would not suffer ought to be spoken against their gods Demetrius and others were in a rage against Paul and his companions for it Act. 19. They were free from many of those sinnes were practised and countenanced among the Jewes who kept neither to the true God nor to his statutes and judgements Ahaz is better pleased with an Altar from Damascus then that the Lord had appointed 2 King 16. Solomon that excell'd in wisdome shewed his folly in this that he built high places for Chemish and Molech and not onely a particular man but the body of the people turn'd aside from the true God Judg. 2.12 They forsooke God that brought them out of Egypt and followed the gods of the people that more round about them they bowed to them they served Baal and Ashtaroth and Chap. 10.6 it was an ordinary thing with them The Children of Israel did evill againe in the sight of the Lord and served Baalim Ashâ—aroth the gods of Syria the gods of Zidon and the gods of Moab and the gods of the Philistims They were not satisfied with one or two false gods but fetched in the gods of the Nations round about them Hos 4.12 Hence this people are said to goe a whoring from under their god his lawes statutes worship government would not suffice them but they would out and have strange gods and strange lawes 2 Chron. 12.1 Rehoboam forsook the Law of the Lord and all Israel with him Gods Law was exchanged for the lawes of men They kept the statutes of Omri and brake the statutes of Jehovah Mic. 6.16 The Jewes were as unconstant to their God and in his worship as any Nation under heaven God upbraids them for it Jer. 2.36 Why goddest thou about so much to change thy way God had given them a good way a way of life and they would not abide in it but hasten into wayes of sinne and death they loved to wander Jer. 14. Hath not England been weary of Gods wayes wandered to Rome and other parts to fetch in somewhat of theirs Have we not been upon conjunctures of Protestants and Papists in Doctrine Discipline and Ceremony Vers 8. In the 8. ver is laid down a dreadfull threatning Behold I even I am against thee and the denunciation of judgement runs on to the end of the Chapter with many aggravations Here the Lord is brought in a just and severe Judge and the chiefe Author of all the judgements were to come upon them I even I am c. It 's doubled and notes 1. Evidentiam That so they might be perswaded of it the Jewes thought that God would never be against Jerusalem but to convince them he tells them I even I am against thee 2. Certitudinem That whether they beleeved it or no
c. And if these doe not humble them he will have seven more judgements for them ver 18. and after them seven more 21. and if they prevail'd not seven more 24. and seven more after those three sevens v. 28. God would multiply their judgements by sevens and they found it truth what God said Judg. 2.15 whithersoever they went out the hand of the Lord was against them for evill as the Lord had said and they were greatly distressed they met with varietie of evills on every side and that which is worse then all these spirituall judgements seise upon their hearts so that either they see not evills coming to feare and prevent them or profit not by them being come and felt their great distresses and gracious deliverances did them no good their hearts were still Idolatrous and they went a whoring after other gods ver 17. So Hos 7.9 Strangers devoured Ephraims strength and he knew it not Gray haires were here and there and not discern'd 5. No refuge left when God is against a people riches will not profit Prov. 11.4 Zeph. 1.18 neither silver nor gold shall be able to deliver them in the day of the Lords wrath but the whole land shall be devoured then may they say with David Psal 142.4 Refuge failed me Will yee flie to Cities and Sanctuaries Levit. 26.31 I will make your Cities waste and bring your Sanctuaries to desolation Will yee flie to your owne hearts Ezek. 22.14 Can thine heart endure or hands be strong in the day that I shall deale with thee Will yee returne weep and pray unto God Deut. 1.45 The evidences or discoveries of Gods being against a people are these 1. When God is against a people they are unspirited their hearts are despondent within them Hos 4.1 God had a controversie with the land and Chap. 7.11 Ephraim is a silly Dove without heart they call to Egypt they go to Assyria they had no courage but were fearfull and faint-hearted like Doves when enemies and dangers were at hand when Jehu's letter came to Samaria the men of the city were exceedingly afraid and said Two kings were not able to stand before him how then shall we stand 2 King 10.4 their hearts failed them when man was in apprehension against them what will mens hearts do when God is against them his being with men puts courage and life into them Josh 1.9 Be strong and of good courage he not dismaid for the Lord thy God is with thee and his being against them daunts and damps all Isa 19.13 when God came against Egypt the heart of it melted and the spirits of it fail'd in the midst thereof 2. They are not successfull in their great and publique undertakings Deut. 28.29 Thou shalt not prosper in thy wayes thou shalt be only oppressed and spoyled evermore God blasts their enterprizes Jehoram comes out with a great army against Abijah hee had 800000. chosen and mighty men of valour Abijah had only 400000. half so many 2 Chro. 13.3 and what argument did he use v. 12. Behold God is with us for a Captain he is not with you and you shall not prosper and they did not but fell in the battell 500000. of them a strange victory that they should slay 100000. more then themselves were in number God was with the one and against the other therefore was the successe so glorious and great to Judah and so bloody and shamefull to Israel When God is against a people hee works wonders to ruine them there is a secret curse upon their counsel Isa 19.3 I will destroy the counsell of Egypt upon their goings out and what ever they put their hands to Deut. 28.19 20. Moses knew that it's Gods presence and countenance that makes things successefull God would send an Angell with him to drive out the Canaanites and to plant them in Canaan but that sufficed not him hee must have God go with him Exod. 33.2.15 3. He sets over them such as proves their ruine Lev. 26.17 I will set my face against you and they that hate you shall raign over you the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall persecute you intimating that when God is against a people he gives them persecuting rulers Rehoboam whipt them with Scorpions 1 King 12.14 Ahaz made Judah naked and distressed the land 2 Chron. 28.19.20 Manasseh fill'd Jerusalem with innocent blood 2 King 21.16 and made the people do worse then Heathens 2 Chron. 33.9 all the Kings of Israel were naught and many of them sore plagues unto the people and especially Ahab whom his wife Jezabel stirred up to do wickedly more then any before him 1 King 21.25 When Gods face was hid from and against a people he set such rulers over them as proved roaring Lions and ranging Bears Prov. 28.15 and I feare God is in controversie with the Christian world at this time because most Princes in it are haters of their people bringing them under and tyrannizing over them But if God will return in mercy he will give his people favour and they shall rule over their oppressours Isai 14.1 2. 4. Judgements awaken not prevail not to reform to return to God Isa 26.11 When thine hand is lift up they will not see they saw in a generall way that God was angry but not so as to humble themselves under his mighty hand they were rather hardened then humbled under the judgements of God Jerem. 2.10 In vain have I smitten your children they receive no correction Isa 1.5 Why should you be stricken any more you will revolt more and more God multiplyed judgements and they multiplied revolts God tried them with plagues famine wars bondage and spent much birch about them but they were stiff-necked hard-hearted judgement-proof and daily worse and worse and walked contrary to God they were stubborn and set light by his judgements when God is against a people his judgements are not sanctified they work not out the filth and mud that is in kingdomes and cities a wrong construction is made of them 5. There is a spirit of envie and bitternesse against those are deare to God and stand most for his wayes and worship they envied Gods people Isa 26.11 they mockt his Messengers misused his Prophets 2 Chron. 36.16 there was a malignant spirit in them in times of the Gospel when they went off from the old way of Jewish worship and were formed into Gospel fellowship there was bitternesse of spirit against them Acts 8.1 there was a great persecution of the Church which was at Jerusalem and they were all scattered abroad except the Apostles and quickly after Herod laid hands upon and killed James Chrysost and Theophyl tell you the reason In Matth. 17. A Lapid in Act. because he was a son of Thunder oppos'd the Jewes the old nationall way of worship therefore he was postulatus ad nocem the Jewes petitioned Herod to do it and the more Christianity spread and Churches multiplied in Judea
is abominations Idols are meer abominations Milchom was the abomination of the Amorites Chemosh of Moab and Molech of Ammon 1 King 11.5 7. Idols make nations abominations to God and man they are a shame Hos 9.10 an accursed thing Deut. 7.26 such abominations as these mentioned and others they were guilty of Vers 10. Therefore the fathers shall eat the sons in the midst of c. Here the dreadfulnesse of Gods judgements are in part expressed fathers should eat their sons and sons their fathers not as Pradus would have it they eat the food of one another that should have preserved life and so became the death of each other It was a reall eating Laâ— 4.10 The pitifull women have sodden their own children they were their meat and may it be thought their hungry husbands shared not with them in those Viands what was threatened was made good and certainly the fathers did eat their own children at that time and the children the parents If tender mothers did this much more fathers Qui solent esse seneriores in filios so extreme was the famine that it made them do acts against piety honesty humanity light of nature necessity breaks all bands in the Samaritan famine they did eat their children 2 King 6.29 you may read a lamentable discourse of a mother killing and eating her child for hunger in Joseph l. 7. bel Judaic c. 8. when Titus besieged Jerusalem it was Mary the daughter of Eleazar a noble woman she boiled one part and kept the other some smelling flesh asked What was done she tells the fact and attoniti recesserunt they went away amazed In Honorius time there was such a famine at Rome that there was a publike cry Pone pretium humana carnis set the price of mans flesh Observ 1. When God is become an enemy to a people hee doth unheard of things such severity is in his judgements as is not ordinary their abominations had made the Lord against them and therefore would do as he had not done send a sharper sword and famine then ever Lev. 26.30 31 32. My soul shall abhorre you and I will make your cities waste bring your Sanctuaries and land into desolation and your enemies that dwell therein shall be astonished at it they shall wonder at the severity of God towards his people and not only inmates but forrainers shall wonder Jer. 19.3 Behold I will bring evill upon this place the which whosoever heareth his ear shal tingle and Jerem. 22.8 9. nations shall say Wherefore hath the Lord done thus unto this great city Then they shall answer Because they have forsaken the Covenant of the Lord their God c. Gods judgements would be so hard and heavie that the nations should marvell and be unsatisfied at them till they should heare how they had dealt with God Hath not God of late been against Germany and executed extraordinary judgements there such as cause astonishment have not mens eyes been twisted out with cords their skins flead off alive their faces plain'd with chesils their noses and ears cut off to make hatbands Lament of Germany their mouths gagg'd pisse filthy liquids powred down Have not men been hung up by the hands in the smoak put into hot ovens rosted with straw fires have not Divines been cut in pieces and their limbs thrown to dogs have not many fed and liv'd upon the flesh of dead men and women eaten their own children kill'd one another for relief against hunger strange judgments God brought upon Germany and as strange upon Ireland hath it not been the land of Gods ire and the people the generation of his wrath and felt more for so short a time then Germany or other nations have not women with childe been ravish'd then ript open the bed of conception viewed the child taken out and thrown into the fire have not the Protestant Ministers been stript bound to trees or posts their wives and daughters ravished before their faces then hang'd up before them so ravished cut down half dead quartered and dismembred have not many been turn'd out naked forc'd into waters famished to death under hedges some have been mortally wounded their bellies ript bowels let out and left upon dunghils that they might not be soon out of their misery VER 11. Wherefore as I live saith the Lord God surely because thou hast defiled my Sanctuary with all thy detestable things and with all thine abominations therefore will I also diminish thee neither shall mine eye spare neither will I have any pity IN this verse are two farther aggravations of Jerusalems judgements and the cause of them The first aggravation is the inevitablenesse of them surely I will diminish thee and that confirmed by an oath as I live saith the Lord I 'll do it The second is the disposition of God punishing them and that is dreadfull hee will neither spare nor pity them and then the cause is their defilement of his Sanctuary with their detestable things and abominations As I live It 's the form of an oath and is much used in the old Testament as in Zeph. 2.9 Jer. 46.18.22.24 Isai 49.18 Deut. 32.40 Numb 14.21.28 but it 's more in our Prophet then in all the Scripture besides fourteen times I find it men are hardly perswaded to believe God in his way of judgements and therefore being in that way in this Prophecie he swears oft You have this oath Chap. 14.16 18.16.48.17.19.18.3.20.3.31.33.33.11.27.34.8.35.6.11 It 's a weighty oath and imports that which followes it is not comminatory but absolute without evasion without revocation as sure as I live and am God it shall be done Psal 110.4 The Lord hath sworn and will not repent a thing is ratified and cannot be altered when it 's confirmed by an oath which is an immutable thing Hebr. 6. Let mee not live let me not be God if I do not diminish you but be as an Idoll god without sense understanding or life the sign of an oath anciently was the lifting up the hand to heaven and this is given to God when he swears also Deut. 32.40 I lift up my hand to heaven and say I live for ever This way of swearing hath lately been renewed at our taking the Covenant and is to be wished that it may be used when there is just occasion of swearing rather then laying the hand upon a book and kissing it afterwards such a way of taking an oath the Scripture holds not out and the lawfulnesse thereof is questioned by many Thou hast defiled my Sanctuary The word Mikdash notes sometimes a holy place for refuge and referres to God himself Isa 8.14 Hee shall be for a Sanctuary here it notes the Temble the place of Gods worship from Kadash to separate and consecrate to divine use the Sanctuary or Temple was consecrate Schindl ad doctrinam ad precationem ad cultum divinum it was only for holy uses some divide the Temple into the porch Weems palace
in legally uncleane Ezek. 44.7 Yee have brought into my Sanctuary strangers uncircumcised in heart and in flesh to pollute it With all thy detestable things Shikkutzim The word notes not offensive things simply but so offensive as to offend the senses and the minde and so to offend them as it causeth an abhorring with execration and such things are Images and Idolls 2 King 23.24 those had familiar spirits the Wisards the Images the Idolls and all the abominations The word is Shikkutzim all the detestable and execrable things did Josiah put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God speaks of them with detestation Jer. 11.13 Yee have set up Altars to that shamefull thing even Baal Act. 15.20 Pollution of Idolls dunghill or Jakesie gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word Gillulim signifies Ezek. 22.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are terror to them that worship them 1 King 15.13 Maachah made an Idoll a thing to terrifie the word is and Psal 135.15 The Idolls of the Nations it 's the griefe torment of the Nations These names expresse the detestation of God against Idolls and should quicken us to the detestation of them according to that in Deut. 7.26 Thou shalt utterly detest or utterly abhorre an Idoll or any part of it the Originall is In detesting thou shalt detest and in abhorring thou shalt abhorre noting the great detestation and abhorrency should be in Gods people to Idolatry for they defile mens consciences Gods worship and Sanctuary therefore the Septuagint renders the word abominations or detestations in Jer. 22.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions Therefore will I also diminish thee The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar renders confringere I will break thee and then the sense runs thus My purpose was to have preserv'd the Temple safe from all violation if so be you had kept it unpolluted but now seeing you have defiled it with your detestable things I must and will break it down as being no better then a common prophane house It signifies also to shave as in Jer. 48.37 Every beard shall be clipt or shaven the Nazarites were holy to the Lord and if by the sudden death of any they were defiled their cleansing was by shaving of their heads Num. 6.9 So also was the Leper to be cleansed by shaving off his hair Lev. 13 33.14.8 And so here they were defiled and God would cleanse them by shaving and so it corresponds with the razor men trimmed in the first verse and both these senses fall in with the word diminish which the Hebrew word also denotes diminuere detrahendo so is contrary to Joseph which is to add to a thing God would not add any more mercies but take away their mercies and diminish them they had diminished his honour hee would diminish their comforts they had stain'd his glory and he would take away their glory the Temple and City Some render it succidam I will cut down God would deal with Jerusalem as an Husbandman doth with a barren or rotten tree Neither shall mine eye spare This kind of expression is much used in this Prophecie more seldome in others The eye is the Index of the minde the disposition whereof is seen discern'd there as in a looking glasse anger joy love grief are inmates yet visible in the eye that is the casement they look out at the hidden things of the heart are revealed by the eye pity sparing compassion are affections of the heart and mind and God speaking after the manner of men saith Mine eye shall not spare as it 's in Isa 13.18 Their eye shall not spare children there should be no sign of pity or remorse in them sparing is given to the eye as the sign of it From the eye is intelligence given of mercy or severity within you shall not have the least hint of mercy from mine eye but evidence of wrath only and whereas others were wont to be affected with the miseries they behold their eye affects their heart Lam. 3.51 I will not be at all affected with their miseries let a great army sit down before them let famine plague sword devoure let all mischiefe be upon them mine eye shall not affect mine heart I will not repent I will not have any pity What could have been said more dreadfull the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be of a prone pitifull affection towards any though they deserve ill Joel 2.18 Gods people had sinned greatly were under sore judgements deserv'd utter destruction but let them fast pray and turn then will the Lord pity them though they deserve no mercy yet hee will shew them mercy so in 2 Chron. 36.15 they were exceeding ill yet God had compassion on them it 's the same word and hath a contrary signification to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to destroy without mercy and so the word in this place when it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyn'd unto it signifieth as much as I will not have any pity that is I will destroy without mercy 1 Sam. 15.3 Smite Amalek utterly destroy all that they have and spare them not that is have no pity on them and when God ceaseth to pity a people it 's sad then no redemption for them Isa 63.9 God will deliver them into the hands of their enemies Zach. 11.6 hee will harden others against them when God pities not yet if men will it 's some comfort but men shall not do it Jer. 21.7 When in Nebuchadnezzars hands he shall not spare pity or shew mercy when they should fall down beg for their lives at the hands of Babylonians they should finde no mercy only bitter words and bloody deeds in Amos 1.11 it 's said Edom cast off all pity and his anger did tear and so God he cast off all pity and destruction followed Jer. 13.14 I will dash them one against another even the fathers and the sons together I will not pity spare nor have mercy but destroy them and you may see this fulfill'd in the Lamentations Chap. 2.2 The Lord hath swallowed up all the habitations of Jacob and hath not pitied as a wilde beast doth his prey as a Sea doth ships God left not one no pity at all see vers 17.21 Observ 1. That sin defiles the holy things of God they defiled not only themselves but the Sanctuary and worship of God in it the land of Canaan was holy and sin defiled that Jer. 16.38 the Temple was holy and sin defiled that Ezek. 23.38 the Altar was holy and sin polluted that Mal. 1.7 the Sabbaths were holy and sin prophaned them Neh. 13.17 the Priesthood and Covenant was holy and sin defiled them Neh. 13.29 Gods name is holy Ezek. 20.39 sin pollutes that 2. That defilement of Gods worship brings certain and severe judgements they had defiled his Sanctuary with Idols superstitions polluted bread blind lame corrupt sacrifice by suffering unclean and uncircumcised persons to
come there and the Prophet brings in the Lord swearing As I live saith the Lord surely because thou hast done so I will therefore diminish thee here is the certainty of judgement neither shall mine eye spare neither will I have any pity here is the severity of it Gods Worship and the Ordinances of it are his Name Mal. 1.11 12. Exod. 20.24 in all places where I record my Name that is where God puts his Worship 1 Kin. 14.21 Jerusalem is the city that God chused out of all Tribes to put his Name in 1 King 8.29 My Name shall be there Hence saith David Psal 76.1 In Judah is God known his name is great in Israel the Gentiles knew not God they had not his Name amongst them nothing of his worship no true prayer and that is his Name Gen. 4.26 not the seals of the Covenant Mat. 28.19 not the censures of the Church 1 Cor. 4.5 and these are his Name Now Gods Name is very precious and the prophaning of it is forbidden in a speciall manner Lev. 22.31 32. Yee shall keep my Commandments and do them I am Jehovah and yee shall not prophane my holy name when they presumptuously break any command of God say the Rabbies then they prophane Gods Name it 's the greatest presumption and violation of Gods commands to corrupt his worship to mingle our inventions with it the spirit and the strength of the second Command is against all invented worship and Idolatry which is a hating of God and provokes to jealousie and wrath more then other sins Ezek. 23.37 38. they had sinned in murther and adultery Idolatry but what went neerest to the heart of God even their corrupting of his Worship and that is set out with a speciall Emphasis This they have done unto me they have defiled my Sanctuary to defile it with blood is bad but with false worship with Idols and superstitions is abominable what makes God reject a people and count them the generation of his wrath Jer. 7.29 30. they set their abominations in the house call'd by my name and pollute it read the 8th of Ezekiel and see the conclusion Therefore will I also deal in fury mine eye shall not spare neither will I have pity and though they cry in my ears with a loud voyce yet will I not heare them VER 12. A third part of thee shall die with the pestilence and with famine shall they be consumed in the midst of thee and a third part shall fall by the sword round about thee and I will scatter a third part into all the winds and I will draw out a sword after them HEre 's an explication of the Type in the first and second verses with a farther aggravation of Jerusalems misery from the variety of punishments 1. Pestilence 2. Famine 3. Sword 4. Dispersion Four sore judgements Pestilence It 's from a word that signifies to speak and speak out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pestilence is a speaking thing it proclaimes the wrath of God amongst a people Drus fetches it from the same root In Hab. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Piel which is to decree shewing that the pestilence is a thing decreed in heaven not casuall Kirker thinks it 's call'd dever because it keeps order and spares neither great nor small the Hebrew root signifies to destroy to cut off and hence may the Plague or Pestilence have it's name The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death for ordinarily its death and it 's exprest by death Rev. 6.8 he sate on the pale horse kill'd with sword hunger death and beasts of the earth it referres to Ezek. 14.21 where the Pestilence is mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilence may be from a word signifies to spread spoil rush upon for it doth so 2 Sam. 24.15 70000. slain in three dayes and Plague à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite to wound for it smites suddenly and wounds mortally hence it is in Numb 14.12 I will smite them with the Pestilence this judgement is very grievous Psal 91.3 it 's call'd the noisome pestilence because it 's infectious contagious and therefore the French read it de la peste dangeruse from the dangerous pestilence it doth indanger those that come neer it and Musc hath it à peste omnium pessima and others the wofull pestilence it brings a multitude of woes with it to any place or person it comes unto it 's a messenger of wofull feares sorrowes distractions terrors and death it self With famine Of this sore Judgement hath been spoken in the 4th Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exardere fame and the famine here is such an one as burns withers dries up a man when the calor nativus hath nothing able to feed upon it consumes the humidum radicale and man quickly perisheth The Scripture speaks of a three yeers famine 2 Sam. 21.1 a seven yeers famine Gen. 45.6 what numbers perished then when famines are mighty Luke 15.14 terrible Lam. 5.10 prevailing 2 King 25.3 and destroy not only the branches but the root Isa 14.13 By the sword round about thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab signifies to dry up to lay waste to destroy whence Cherâ—b a sword is derived for it drawes out the blood dries up the body laies waste and destroyes Deut. 32.42 It 's said to eat flesh to drink and be filled with blood Isa 34.6 Here it 's put for wars the wars of the Babylonians against Jerusalem which are called The sword of the king of Babylon Ezek. 21.19.32.11 What a judgement the sword of war is wee begin to know and feel it dries up the blood of kingdomes it makes them wildernesses and destroyes round about hence the sword is said to be hurtfull Psal 144.10 powerfull Job 5.20 oppressive Jer. 46.16 bereaving Lam. 1.20 to reach to the Soul Jer. 4.10 to devour from one end of the land to the other so that no flesh shall have peace Jer. 12.12 I will scatter a third part into all the winds It 's such a scattering as is of dust or chaffe before the winds a fanning of them God would bring a wind out of the North should fan them as corn is fann'd and scatter them abroad Jer. 4.12 13. I will fan them with a fan Jer. 15.7 It 's the same word is here and notes a great fanning scattering of them and complaint is made of such scattering Psal 44.12 Thou hast scattered us among all the Heathens that was into the severall winds and countries round about and Zac. 7.14 I scattered them with a whirlewind amongst all the nations whom they knew not this was a heavie judgement to be remov'd from their own country friends to be scatter'd severall wayes to be with them whose language and manners they knew not that were cruell barbarous haters of God his Worship people to be servants and slaves to them this was a judgement sorer then pestilence
breaches of England let them be instructions unto us Let us all say with Isaiah 26.8 9. In the way of thy judgements O Lord have we waited for thee the desire of our souls is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgments are in the earth the inhabitants of the world will learn righteousnesse Heathen inhabitants will do it and shall not Christians it's seasonable wisdome to learn by the blows of others An astonishment Not for stupifying and hardening which sometimes is the end and fruit of judgements but for admiration God would so deal with Jerusalem and her inhabitants that the nations round about should be astonished at his dealings God would make them an astonishment an hissing and a perpetuall desolation Jer. 25.9 yea the plagues of the city should be such that every one that passeth by should be astonished and hisse Jer. 19.9 yea many nations should say Wherfore hath the Lord done thus to this great city Jer. 22.8 Deut. 29.22 23 24. God saith The plagues of that land should be such as that it should be like Sodom and Gomorrah so great so strange that all nations should say Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger God might have done thus with this great city with this pleasant land but he hath spared us and we have cause to be as much astonished at his mercies as they were at his judgements Let us fear reform lest our sweet mercies be turn'd into astonishing judgements When I shall execute judgement in thee in anger and fury and furious rebukes There is mention of executing judgement in the 8th and 10th verses and here in this verse with addition of anger fury and furious rebukes the Prophet may seem too repetitious and verbous but it 's otherwise repetitions of the same thing serve to confirm the truth of the matter to shew the speed of the event and to excite the minds of those the things concern all which fall in here the Prophet prophesying against the Jews at Jerusalem their city state and threatning destruction to all himself keeping in Babylon conceived that they would not believe what he said and fear what he threatned neither affected with what he delivered to prevent these evils he repeats the thing oft and strengthens it with variety of words that so his doctrine might be the more weighty the sooner believed they awakened and the judgement that was at hand feared In furious rebukes The Hebrew is in rebukes of heat Pradus observes that jacach notes rebuking before witnesse and God would do it before the nations and these rebukes were not to cure but to destroy I the Lord have spoken Lest they might think the Prophet and his Prophecy might die together and come to nothing the Lord tels them it was himself spake and that the Prophecy should take place what ever became of the Prophet because it was from him who was the living God and would see it fulfill'd at Jerusalem though uttered in Babylon VER 16. When I shall send upon them the evill arrow of famine which shall be for their destruction and which I will send to destroy you and I will increase the famine upon you and break your staffe of bread I Have spoken of famine and breaking the staffe of bread in Chap. 4.16 Only I shal open unto you that expression The arrows of famine they are either the arrows that bring famine or the arrows that famine brings The arrows that bring famine are great droughts Palmer-worms Locusts Canker-worms Caterpillers thunder lightning winds storms immoderate rains great hails long frosts murrains transportations of commodities monopolizing hoording up of creatures wars c. many of these are shot down from heaven by God and all are sent from God and cause famine and they are call'd arrows for that they do to the corn cattell fruits and State where they are what arrows do to the bodies of man or beast wound disquiet consume hence when mention was made of a famine in Habakkuks dayes Ch. 3.11 the Lord is said to march through the land in indignation ver 12. and his bow to be made quite naked then did God shoot amongst them the arrows of famine The arrows famine brings are leanness faintness sickness loathsomeness frettings fears of death longings for death gnawings of the stomach pinching of the wind got into the bowels eating of their own flesh thirsting and burning heat c. these are arrows that famine brings and kill like arrows shot into the liver which wounding deeply pain greatly and kill quickly and in this sense I rather take it here because the judgement spoken of concerning the Jews who were to be besieged if it be taken in the other sense it would have been a judgement to the besiegers who lay in the field and were not so well fortified against those arrows as they within it is therefore meant of the arrows famine brought upon them chiefly not excluding the arrows brought that famine namely war and these arrows were prepared in Moses dayes Deut. 32.23 I will heap mischief upon them I will spend mine arrows upon them and what arrows They shall be burnt with hunger and devoured with burning coals and with bitter destruction vers 24. Famine is like a multitude of hot coals in a mans bowels and bones that cause grievous pain even bitter destruction and therefore they are call'd here the evill arrows of famine because they bring many evils and at last a miserable death this Jeremiah acknowledges made good Lam. 3.12 13. speaking in the person of the Church and State Hee hath bent his bow and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins VER 17. So will I send upon you famine and evill beasts and they shall bereave thee and pestilence and blood shall pass through thee and I will bring the sword upon thee I the Lord have spoken it HEre is a repetition of the former judgment only one is new that is evill beasts some would have it meant of the Chaldeans that were like evill beasts that with their horns teeth heels hoofs should tosse gore rend and devoure them others understand it literally for evill and wilde beasts Lions Bears c. which were threatned Deut. 32.24 I will send the teeth of beasts upon them with the poison of the Serpents of the dust Lev. 26.22 I will send wild beasts which shall rob you of your children destroy your cattel make you few in number and your high way desolate see the truth of it 2 King 17.25 Lions were sent that slew them they feared not God But this was past and our Prophet speaks of that was to come Know then that as God sent Lions to destroy them there so he could send Lions to destroy
Gods glory be visible 198 how considerable 197 198 glory here is but appearance of glory 201 choyce ones have a sight of the glory of God 201 sight of glory is an humbling thing 205 368 manifestation of divine glory argues divine goodnesse 367 two things required to the sight of glory 367 Gnarum Vsed in a contrary sense 258 God Tied to no place 32 is carefull of his Church when lowest 34 he works invisibly 113 whether his essence may be seen 198 199 200 his presence and departure the greatest happiness misery of a people 311 God bears with the weaknesses of his 328 his proceedings are different with his and others 359 402 knowes things to come 387 hee yeelds to the weaknesses of his and mitigates what is grievous 414 415 Gods being against a people is dreadfull and wherein 437 438 439 how known 440 then he doth unheard of things 445 God no polygamist 227 Godly Mingled with wicked 34 they fare the better for the godly 36 God doth great things for the godly 50 51 there is opposition in the godly to the work of the Spirit 60 they must stir up themselves to farther reception of grace 293 may do the will of God unwillingly 319 whence that is 320 their condition is very changeable 325 they have need of new influence 363 the godly before Christ had the same Spirit and comforts that we now have 370 they will not defile themselves with little sins 413 414 Goiim 225 put upon the Jewes 226 Grace Where it is is ability to act 294 means of grace denyed to those would imbrace the same 299 grace insupportable 302 a gracious heart deprecates that is against it 413 H Haire Wherein citizens are resembled to the haire of the head 418 shaving off the hair what it notes 419 Hand Hand of the Lord what it is 56 it notes action 111 Heathens Truer to their God and principles then the Jewes 432 434 435 Heart A hard heart a great evill 238 it's the treasury for the Word 303 Heaven Opened how to be understood 48 49 heavenly things too high for us 80 they are pure and glorious 168 yea dreadfully glorious ibid. Hin How much it contain'd 406 Humble Fittest to heare divine things 206 quickely comforted 214 man hath in him principles of humiliation 214 the humble not long without the Spirit 370 Hunger Makes any thing pleasant 411 Holy They be holy are heavenly 103 holiness imboldens 274 holy men record their own infirmities 317 Holy-Ghost Is God 316 I Jehoiachin Observable things about him 37 Jehovah Of that name 202 Jerusalem The head City 426. how said to be in the midst of nations 427 Eulogies of it ibid. Jewes Vnconstant in Religion 435 Ignorance It will not excuse 346 Impudence 236 237 where the face is impudent the heart is hard 238 Infirmities Great best Saints have infirmities 317 they oft do Gods will unwillingly 319 they interrupt not Gods love 320 who heals helps them 321 Ingratitude It provokes God much 431 Josiah His posterity four times in 23. yeers carried captive 40 Israel Whence what 225 all not true Israelites are called so 230 house of Israel who meant by it 394 Judgements and Statutes 428 Judgements Of God upon Kingdomes cities are dreadfull 174 they speak 175 works of judgement glorious call'd glory 191 God is praise-worthy in them 312 they succeed one another 409 they are not casuall 413 end of them 416 they are sharp 422 irresistible ib. judicious and in measure 423 no escaping of them ibid. in great judgement some are spared 424 not all good that are spared 425 what makes God walk in the way of judgements 434 God is the great actor in all judgements 437 executeth them openly 442 severity in them 446 they are pleasing to God 460 judgements are instructions 465 Justice Execution of it makes glorious 78 K Kab How much it contain'd 411 Key Of heaven in Gods hand 50 Kingdome Wherein the happinesse and misery of kingdomes lyeth 311 Knowledge Should issue out into action 112 a tongue with a hand under it was the Egyptian Hieroglyphick ibid. L Law The godly under it had the same Spirit grace and comforts wee have under Christ 370 Living Creatures 82 83 Lifting up what it notâ—s 154 Life Power of life and death in Christs hand 342 Log How much 406 how many made a Hin 407 Looks of men daunt 256 M Magistrates should be forward to do justice 126 it makes them glorious 192 they must not be fearfull and why 269 Malice Nothing priviledges from it 375 entertains not the Word 461 Megillath 3 242 Man Not capable of immediate accesse to God 180 men in place meet with scratches 264 men of the world are politick for their own ends 324 his ruine is from himself 359 Mercy God addes one to another 54 Ministrations Service imployment in all these we must have instructions from Christ 101 God raiseth the spirit of the creature sometimes to great services 156 Ministers Subject to reproach 47 must deliver what they have from God 58 must see their call be clear ib. come with the Spirit of God 61 Ministers put upon hard things 238 their preaching provokes it 's plundring men of their lusts will c. 238 239 they must not look at event but their call 239 they witness for or against their hearers 249 not be fearfull 269 270 they must first digest truth and then deliver truth 292 they should feed upon the Word 294 what they have is given 301 they may not remove at pleasure from place to place 324 they are watchmen and must be men of knowledge 332 must indure hardship 334 they must depend upon Christ for more light 336 they must learne before they teach ib. warn others 337 343 do their office in the name of Christ 338 their power is declaratory 342 they may not impose upon conscience 342 their scope should be to save life 344 not to shew wit ib. not to please men not to get a living 345 their office is honourable ib. what Ministers are cruell and bloody 347 doing their duty shall save themselves if not others 349 unfaithfull Ministers perfidious to God and man 360 they need new supplie 363 they must expect bands and chains 374 oft are severely dealt with 375 it 's not new for them to be roughly handled 376 More No more opened 444 Mourning Why they used to mourn seven dayes 323 N Names Names given suitable to events 7 alteration of names 37 name of the wicked odious 41 Naturall abilities reach not spirituall things 219 O Oath Gods oath 447 lifting up the hand anciently the sign of an oath ibid. Obedient Obedience unto Christ must be absolute 291 what makes obedientiall 336 absolute obedience meets with mercies unexpected 366 Occasion God takes occasion from the sin of some to bring in judgement upon all 425 Officers Who fit for publike offices in State and Church 99 Christs officers indued with his Spirit 219 to set