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
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
famine sword and they had been better have been cut off in their own land or in their journey to those places neither were they in safety there for God would draw out a sword after them they should be captives undergo great hardship and be daily in jeopardy of their lives The sword should pursue them as the phrase is Jer. 48.2 these judgements were contrary to the blessing of plenty safety and peace promised in Lev. 26.4 5 6. VER 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted and they shall know that I the Lord have spoken it in my zeal when I have accomplished my fury in them IN this Verse two ends of divine judgements are held forth 1. The satisfaction of his own Justice when judgements are fully executed he will be comforted 2. The conviction of his adversaries They shall know that I the Lord have spoken Then shall mine anger be accomplished Here is mention of anger and fury Deo furâ—r ira tribuitur cum ostendit factu aliquid sibi dâ—splicere max me autem irasci dicitur cum poenam infligit Riveâ— in Exod. which you oft finde given to God But neither these nor other passions are in God he is not carried by affections as men are they are neither materially nor formally in God whose essence is immixt and immutable anger and fury are given to God when he manifests by his actions that something displeases him and especially when hee punisheth the creature they are effects from God not affections in God Isa 27.1 fury is not in mee Be accomplished The Hebrew is to finish to perfect as in Gen. 2.2 God ended his work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accomplished what he was about so here the Septuagint hath it shall be perfected it notes a progresse in Gods wrath which shall not cease in the mid way but go on to the highest degree as men when they are much incensed proceed in punishment of delinquents till they be satisfied they let out their wrath to the full and so God would do Formerly God had kept in his wrath not let it have the reins nor break over the banks and if it did get loose at any time and break out he quickly call'd it back and turned it away Psal 78.39 but now he would stir up all his wrath and let it out to the full and accomplish it among them now plague famine sword dispersion should have their will and power over them God would inflict what hee had conceived and threatned against them I will cause my fury to rest upon them That is God would terminate fasten settle his wrath upon them not cease it from them it should not fleet or move but abide they should be a people under fury a generation of his wrath Jer. 7.29 a people of his wrath Isa 10.6 God would shoot his arrowes into them and they should stick in their sides whither ever they went Gods fury should be still upon them it notes out the continuation of Gods anger which Jeremiah expresseth to the full Chap. 7.20 Behold mine anger and my fury shall be powred out upon this place upon man and beasts upon the trees of the field upon the fruit of the ground and it shall burn and noâ— be quenched neither their tears nor their blood shall put out the fire of divine wrath kindled against them it should still burn notwithstanding all means used to quench the same God would make his wrath a biding wrath such is that speech in Isai 30.32 In every place where the grounded staffe shall passe which the Lord shall lay upon him which the Lord shall cause to rest upon him is the Hebrew What 's the grounded staffe the wrath of God intended to be fixt laid in and laid down for a foundation of ruine that wrath would God cause to rest upon him that is the Assyrian the mark of the staffe should be in their flesh and state for ever I will be comforted God is the God of all comfort 2 Cor. 1.3 yet he saith he will be comforted not that God was infeebled through discomfort and needed addition of comfort and strength from any creature but it 's spoken after the manner of men God had mourn'd over them a long time expressed his griefe by the Prophets threatnings by lesser judgements inflicted they had done no good and now he would ease himself of them and be comforted Wicked men are a burthen to God and when a burthen is taken off it 's ease it 's comfort Isa 1. you have God brought in much grieved and complaining of this people vers 2 3 4 c. and in vers 24. he saith Ah I will ease mee of my adversaries and avenge mee of mine enemies ah the time is now come and I am glad of it that I shall be eased of this great burthen bearing with this rebellious people I will cast them off and revenge my self upon them revenge is sweet Aestuantem animam vindicta levat it 's an ease to reproached provoked spirits for where is anger there is grief and desire of revenge which obtaining takes away grief and anger whereby the mind is comforted therefore God would ease himself by avengement on them so here God would accomplish his anger settle his fury upon them and be comforted in it hee would execute severe judgements and approve yea applaud them being executed In my zeal These words are oft in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew signifies sometimes zeal sometimes jealousie the Septuagint renders it in my zeal not in my jealousie Zeal is the intention of all affections it notes 1 The earnest love of God for the good of his Church and his own glory Isa 9.7 2 Jealousie which is with great indignation and grief Numb 25.11 such as amounts to hatred and enmity Isa 59.17 God was very zealous of the good of his people and therefore gave them zealous Prophets by whom his zeal was made known the Prophets spake in Gods name delivered their message with authority power life they lifted up their voyces told the people of their sins reproved them sharply were very zealous in their Prophecies hence they were counted factious and fiery spirits men venting their own opinions and humour hence their labours were sleighted they lookt upon as contemptible men not worthy to live they did so trouble both Church and State with the things they delivered but they shall know that not men but God spake that it was not their zeal but my zeal that they have opposed and rejected mee in my Prophets If you referre it to jealousie it notes out Gods taking them into covenant to be his people their revolt by Idolatry and other sins and Gods jealousie upon it who growing hot with displeasure spake sharp and dreadfull things against this people as a jealous husband would do against an adulterous wife Observ 1. That God
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
clarissima specula pura quantum possibile est summa luci simillima Dionysius the seven Angels are clothed in pure and white linnen and their breast girded with golden girdles pure linnen they have and golden girdles no spot in the linnen no drosse in the gold to set out their puritie and girt they are to shew their readinesse and zeale to doe the will of God they are as burning lively coales that if God doe but speake the word they run they flie But of this more hereafter VER 5. Also out of the midst thereof came the likenesse of foure living creatures and this was their appearance they had the likenesse of a man NOw we come to that part of the Vision concerns the living creatures from thiâ— fift ver to the 15. where Gods glory and government of the world are set out from superiour causes viz. Coelestiall things These foure Creatures are commended to us 1. From their generall nature they are living creatures 2. From their number they are foure 3. From their forme they had the likenesse of a man 4. From their severall parts as 1. Their faces and the number of them ver 6.8.10 2. Their wings the number situation and use of them ver 6.8.9.11 3. Their feet set out by the figure and colour of them ver 7. 4. Their hands set out by the figure and situation of them ver 8. 5. From their motion which was forthright ver 9.12 And this is illustrated from the qualitie of it it was swift ver 14. They ran it was as speedy as lightning and from the cause of it which was the Spirit ver 13. whither the Spirit was to goe 6. From their colour which was like burning coales and lampes ver 13. What these living creatures are is the great dispute among Expositors Some make them to be the foure Covenants of God 1. That with Adam 2. That with Noah 3. That with Moses 4. That with the Apostles Some make them to be all the creatures Some the foure cardinall Vertues Justice Wisedome Fortitude Temperance Some the foure faculties in the soule The Rationall Irascible Concupiscible and Conscience Some the foure chiefe Passions Joy Griefe Hope and Feare Some the foure Monarchies Assyrian Persian Grecian and Roman Some the twelve Tribes of Israel in their Stations East West North South when in the Wildernesse Some the foure Elements of which mans body doth consist Some the foure Evangelists Matthew Marke Luke John and this being the opinion of Jerome and Gregory the Great prevail'd much but now is deserted Others understand by these foure creatures those be compleat and more perfect in the Church Others expound them to be Christ but Christ is brought in in the latter end of the Chapter sitting upon the throne These creatures are some distinct ones from him and inferiour to him By them then we are to understand the Angels which have a great part under God in the government of the world The word Chaia living creatures doth not onely signifie a creature that is corporeall living and sensible but it notes out to us any living beeing or substance whether corporeall or spirituall and so Tully calls Intelligentias animales living intelligences in Quast Acad. l. 4. The best Interpreters goe this way and understand by the living creatures Exercitus invisibiles Principalities and powers and we need not fetch light from men where the Scripture gives interpretation it selfe Ezek. 10. There you have frequent mention of Cherubims which were these living creatures for ver 8. it 's said There appeared the forme of a mans hand under their wings They had the same faces one excepted and as many ver 14. and Ezekiel saith ver 15. This is the living creature that I saw by the river of Chebar And more plaine yet in the 20th verse This is the living creatures that I saw under the God of Israel by the river Chebar and I knew that they were the Cherubims Although he cald it before the living creature in the singular number yet here he changeth the number and saith they were the Cherubims Wee may trust Ezekiels judgement he was guided by the Spirit and his Cherubims doe hold forth the same parties to us that Isaiahs Seraphims did to him The word Cherubim notes generally any figure of man or beast say the Hebrews but specially of the figure of a young man or a childe with wings stretched out Exod. 25. Such were the two Cherubims before the Arke The Chaldeans call a little childe Rabi or Rabia Whence some derive the word Cherubim quasi Cherabia as a little childe others fetch it from Caph which notes likenesse and Rob or Rab which words signifie as in generall qualitie and quantitie so multitude and magnitude so that Cherubims etymologiz'd are tanquam multi magni as it were many and great The word Cherub notes not onely Angels but Angels as they appeared and were figured with any externall forme of man or beast and such figures were Hieroglyphicall They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporeall without flesh bones Luk. 24.39 They are pure as God is actus purissimus as herein this vision The Prophet saw not these Cherubims or Angels or living creatures but the likenesse of them for the nature of Spirits is invisible no soule no Angel neither God himselfe can be seene how then is their likenesse presented to the Prophet it's no bodily likenesse but a likenesse in life qualitie and motion But the Text saith They had the likenesse of a man that is not in his nature and essence but in some qualities they had the face hands thighs and legs of a man all which set out some choice qualities in the Angels â— they had also something of the beast and bird and if they wâ—re in nature like the living creatures Angels were strange Monsters and not Spirits in compound By their likenesse unto man is laid before us the rationalitie knowledge and understanding of Angels they are not ignorant creatures but ipse intelligentie the most understanding creatures in heaven or earth 2 Sam. 14.20 The widow of Tekoah told David he was wise according to the wisedome of an Angel of God to know all things that are in the earth that is he was very wise as the Angels are to search out understand and discover things A multitudine scientiae Cherubim quasi Cherabbim Therefore Ierome thinks they are called Cherubims from their much knowledge Cherubims as it were Rabbies Doctors Teachers of others and this office some Angels have had Dan. 8.16 Gabriel Make this man to understand the vision and Chap. 10.14 I am come to make thee understand what shall befall thy people in the latter dayes They have propheticall knowledge in them and a treasury of things that are past and done long since Rev. 4.6.8 There is mention of foure beasts or living creatures the same with these in Ezek. full of eyes before and behinde because they see and know what
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
flesh then went out glory John 1.14 and grace Vers 16. Then was Sol in nube the most glorious Rain-bow that ever was or shall be in the world he was not a signe of peace but our Peace Ephes 2.14 By his blood we are brought nigh for he is our peace 2. God hath his dayes of Rain When the flood was then there was rain to purpose forty dayes together If God hath rained bread Exod. 16. he hath rain'd wrath Job 20.23 snares storms fire brimstone Psal 11. God rains blood upon kingdomes Ezek. 38.22 I will plead against him with pestilence and with blood and I will rain upon him and his bands and the many people with him over-flowing rain great hailstones fire and brimstone 3. That the Lord Christ in wrath remembers mercy he mingles mercy with judgement hee sits as Judge upon the Throne hee pronounces sâ—â—tence against a sinfull kingdome executing the vengeance written against sinners and yet here hee is compassed with the Rain-bow shewing that hee will not utterly destroy the Jewes a remnant should be spared When the great deluge of water was drowning the world yet Noah and his were saved there was mercy in the midst of judgement and here is a Judge with a Rain-bow over his head to assure the godly they should not perish in this flood of wrath now powring out upon the Jews Jerome saith of the Bowe it is a sign of mercy and the covenant which God made with man that when it appeared in the cloud we might know we should not perish by a flood and much more when Christ sits in judgement with the Rain-bow about him may the godly know that they shall not perish by the wrath of God if the glory of his Majesty statelinesse of his Throne terror of his Justice and the greatnesse of his Power do at any time discourage us wee must looke at the Rain-bow round about him and remember his Throne is compassed with mercy It 's said of the Jews when they see the Rain-bow they go forth confesse their sins but will not look upon it Confession of sins or any duty whatsoever will do us no good unlesse wee look upon the Bowe the mercy of Christ now was a storm and in it a Rain-bowe for the Prophet and godly to looke at it 's said in the Text the Bowe in the cloud in the day of rain then it 's a rainy day when God rains snares fire and brimstone and horrible tempest upon the wicked even then the bow is in the cloud and the righteous should look for it and look to it they should remember the covenant and mercy of it Is it not a rainy and stormy time now is not this great Prince angry with the kings and kingdomes of the earth doth he not frown chide and smite and that with deadly strokes in many places Let us look at the Rainbow now and know if there should come an overflowing scourge a deluge of wrath upon the world yet the Noahs shall be arked and safe the righteous shall be hid Christ will manifest mercy to them Saith John Rev. 4.2 I was in the Spirit and behold a Throne was set in heaven and there was a Rain-bow round about the Throne no sooner was John in the Spirit but he saw the Throne and the Rain-bow let us now be in the Spirit look with eyes of faith and wee shall see the Throne him sits on it and the bow round about him and then though kingdomes lie under the floods of errors superstition and ungodlinesse though drown'd in troubles and blood yet wee shall see God and Christ in a way of love and mercy towards us 4. That Justice and Mercy do compasse the Throne of Christ there was brightnesse round about and the bow was round about go to Christs Throne any way there is nothing but justice for the sinner unlesse penitent and believing and if such nothing but mercy This was the appearance of the likenesse of the Glory of the Lord and when I saw it I fell upon my face and I heard a voyce of one that spake Here is the conclusion of the Vision and in it wee have the scope of all was presented to the Prophets view and it is to manifest the infinite glory of God and then followes a double effect First upon sight of it he fell upon his face And Secondly He heares a voyce and so a fit pass … is made to that which followes The first thing is the manifestation of Gods glory aâ—◠〈◊〉 glory of God is considerable 1. In God himself in the Divine 〈◊〉 and there it is infinite glorious exceeding glory 2. In the creation as it is expressed and opened in the volume of the creatures there Gods glory is greatly seen Isa 6.3 The earth is full of his glory the Hebrew is the fulnesse of the earth is his glory the world is glorious and filled with Gods glory it 's nothing else but Gods glory interpreted and opened unto us in the creatures Quid est mundus nisi Deus explicatus and divine providence about them 3. In divine dispensations towards his Church and people Gods glory is in the firmament in all the creatures but more specially and fully in the Church Psal 29.9 In his Temple doth every one speake of his glory there it is most visible affecting and provoking of every one to speak In the world few take notice of it but in the Temple every one sees it and speaks of it the world is God opened and so glorious the Church is Christ opened and so very glorious this made David long to be in the Sanctuary when hee was in the Wildernesse and why so to see thy power and thy glory Psal 63.2 Could not David see them in the heavens in the mountains in the goodly Cedars and other works of God Yes but not as in the Sanctuary and therefore hee saith to see thy power and glory so as I have seen thee in thy Sanctuary there I have seen thee otherwise then ever elsewhere there he saw the King upon his Throne and in his glory The glory of God in each of these is held forth in this Vision in some measure there was the Spirit in the wheels a fire within by which the glory of the divine nature appeared there was a whirlewind a cloud fire brightnesse living creatures wheels moving severall ways which represent the glory of God in the world and government of it there was a firmament and a throne one sitting upon it surrounded with a Rain-bow which sets out the glory of God in his severall dispensations towards his Church both in his judgements mercies and government thereof A Question is moved Whether our Prophet saw the glory of God The Answer is It was the appearance of the likenesse of the glory of the Lord he doth not say hee saw God in his essence it 's acknowledged by most that we cannot see Gods essence while wee are Pilgrims on earth In
the more bitter were the Jewes against that way and that was antecedent to the destruction of Jerusalem by Titus 6. He makes that people base and contemptible in the eyes of others they lose their honour and glory they were the head whilest God was with them but they became the tail when hee was against them Observ 3. That the Lord will be known by executing of judgements he will not smite in secret in a corner of the Land or City but in the midst of them and so as his judgements should come abroad be seen and heard of the nations the Jewes thought God like themselves Psal 50.21 because hee was silent they felt him not a revenger and therefore would make him a partaker in their sins God would vindicate himself and execute judgement in the midst of them the Gentiles were blind deeming judgements to be casuall but God would so deal with Jerusalem inflict such punishment as that they should see and say they were not accidentall but from the God of heaven so that here the equity and greatnesse of judgements are held out they sinn'd and grievously in the midst of the nations and are punished accordingly in the sight of the nations This was an addition to the Jewes misery that their enemies should be witnesses of what they suffered Ad Scapul c. 3. Tertul. tels of Claudius Hermianus who persecuted the Christians bitterly Nemo sciat ne gaudeant Christiani and the rather because his wife was turned to that sect as hee call'd it he being smitten with the just hand of God said Keep it secret lest the Christians rejoyce VER 9 10. And I will do in thee that which I have not done and whereunto I will not do any more the like because of all thine abominations 10. Therefore the fathers shall eat the sons in the midst of thee and the sons shall eat their fathers and I will execute judgements in thee and the whole remnant of thee will I scatter into all the winds THese verses contain further aggravations of Jerusalems miseries The 9th verse tels you they should be such the world had not seen nor should see the 10th verse specifies some particulars The 9th verse extends to the time past and to the time future and falls into examination whether true in either part First I will do in thee that which I have not done had not God dealt severely with the old world with Sodom and Gomorrah with the Egyptians who◠〈◊〉 drowned yes he had but their sins being not so grievous as the Jews their judgements were not so great the sorest was that of Sodom and Lam. 4.6 The punishment of the iniquity of the daughter of my people is greater then the punishment of the sin of Sodom that was overthrown in a moment it was a sharp but short punishment Jerusalem had severity and length of time therefore it 's added verse 9th That they be slain with the sword are better then they are slain with hunger their judgement is easie But was not the siege of Samaria as sad a judgement as this executed against Jerusalem 2 King 6.28 29. there the women eat their own children and suffered great distresse through famine Answ The women eat their children but it came not to that extremity as that the fathers should eat their sons and the sons the fathers as here it was And Secondly that was not taken as Jerusalem was and burnt many put to the sword many carried into captivity This part of the verse you see cleared that respects the time to come is more difficult I will not do any more the like Did God do his utmost now did he not do as much or more against Jerusalem and its inhabitants for putting Christ to death When Titus besieged Jerusalem did they not eat their children one another die with famine did not the plague and sword destroy ran not their blood down the streets out at the gates and affected their very enemies came not the wrath of God upon them to the utmost 1 Thes 2.16 and said not the Lord Christ Matth. 24.21 that there should be at that time such tribulation as was not from the beginning of the world nor ever should be how then is it truth in our Prophet that God saith I will not do any more the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Hebrew word for no more doth not alwayes signifie perpetuity but sometime a long tract of time or a considerable space 2 King 6.23 the heads of Syria came no more into the land of Israel that was for a certain time they did not but yet afterward they came again as appears in the next verse so Isa 2.4 Nation shall not lift up sword against nation neither shall they learn war any more it 's spoken of Christs time and for some yeers there was quietnesse in the world but after the Gospell spread wars were learned and practised again one place more in Gen. 46.29 Joseph fell on his fathers neck and wept on it a good while it 's the same word so then God would not do so any more that is for a good while a long season for that age and generation 2. We do not find that ever there was such a hand of God upon a people that the fathers should eat their sons in an open visible way and the sons the fathers as there it was The Scripture mentions not the like again scarcely any story in the world and in this particular it may exceed all that ever God had done or would do God never would do Chemohu like that again No such president should be after it and so that they should be scattered into all parts of the world 3. Some Interpreters conceive the words that which I have not done and whereunto I will do no more the like to be an usuall phrase amongst the Hebrewes to set out the greatnesse of the judgement Because of all thine abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies a hatefull thing such as is loathsome and dangerous The Septuagint do frequently render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a thing so detestable as Propter foeditatem nemo non aversatur a wickednesse of which ne-fari liceat it 's so offensive unsavory the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominari signifies such a thing as a man omibus sensibus abhorreth that a man indures not patiently to heare see or speak of it points out notorious sins of all kinds I shall name some unto you the counterfeiting of the sexes men by wearing the womens and women the mens apparell this was an abomination unto the Lord Deut. 22.5 incestuous marriages Adulteries Sodomie Buggery Lev. 18.26 27. he had mentioned the sins and then calls them abominations falshood in weights and measures Deut. 25.14 15 16. Idolatry as 1 Pet. 4.3 Abominable Idolatries and so odious are Idols that they are call'd abominations 2 Chron. 15.8 Asa put away the abominable Idols the Hebrew
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