As I live, saith the King, whose name is the LORD of hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come.
— Jeremiah 46:18
But as truly as I live, all the earth shall be filled with the glory of the LORD. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:
— Numbers 14:21-23
But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
— Psalm 50:16
As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols.
— Ezekiel 20:39
And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
— Jeremiah 4:2
And though they say, The LORD liveth; surely they swear falsely.
— Jeremiah 5:2
The Dreadful Silence of the Lord, by Jonathan Edwards.
Therefore hear ye the word of the Lord, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the Lord, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord liveth.(1) Jeremiah 44:26
Here is contained in these words a very awful message from God by the prophet Jeremiah. And we may observe in the words,
1. Who this message is sent to, viz. the remnant of the Jews that dwell in Egypt: “Hear ye the word of the Lord, all Judah that dwell in Egypt.” They were a small company that had been left in the land of Israel, after all the captivities and desolations that were brought upon that people that went down into Egypt. It had been the time of God’s vengeance in the land of Israel. There had one wasting judgment after another followed them. They had one captivity after another, and one desolation after another by the king of Babylon, till there were only some of the poor people left under Gedaliah. And after that, many of them were destroyed by Ishmael, the son of Nethaniah. And those few that were left after all those desolations, left their own country, and went down into Egypt. And those were they to whom the message in the text is sent.
2. We may observe the awful message or threatening itself, viz. that his name should no more be named in the mouth of any man of them: “In the mouth of any man of Judah in all the land of Egypt, saying, The Lord liveth,” viz. that they should no more worship the true God, but should worship idols.
The thing that God makes the subject of his threatenings is their sin, viz. the sin of forsaking the true God and continuing in idolatry. We find this same sin made the subject of God’s threatenings elsewhere. As in Deuteronomy 4:27–28, “And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell”; so Deuteronomy 28:64; and also in the Jeremiah 16:13 “Therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night.” And it may be observed in the text, God here threatens the remains of Judah, not only that they should commit idolatry, but,
(1) That he would wholly give ’em up to it, so that the name of the true God should not so much as be mentioned. Now they worshipped the true God in part; though they burnt incense to the queen of heaven, yet they pretended some respect to the God of Israel. But God threatens that they shall be wholly left to their idolatry, so as not so much as to have any face or appearance of the worship of the true God among them.
(2) That they should finally be given up to it: “My name shall no more be named in the mouth of any man of Judah in all the land of Egypt.” God threatened that they should continue in their idolatry finally as long as they lived and never should be reformed.
3. Observe the reason of this threatening referred to in the word therefore, viz. their obstinacy in their rebellion and idolatry. The word therefore refers us to what was said in the foregoing verse, where we have an account how resolved and obstinate they were in their wickedness: “Thus saith the Lord…, Therefore hear ye the word of the Lord.”
Their obstinacy in their wickedness was wonderful beyond expression, if we consider what warnings they had. In the first place, they had the same warning, that the rest of the Jews had before the destruction of Jerusalem, by the Prophet. How much were the prophets in warning of them to forsake their idols, and serve the true God, and in telling them their danger, and what judgments God would bring upon them, if they did. But yet they continued obstinate. And then Nebuchadnezzar came up against Jerusalem, in the days of Jehoiakim, and took him, and bound him in fetters of iron, and carried him to Babylon, and carried away the vessels of the house (of the Lord). And now they see the judgments that the prophets had foretold fulfilled in part. But yet they were obstinate, and would not forsake their idolatry.
And then God sent Nebuchadnezzar again, in Jehoiachin’s (days), who took the city of Jerusalem, and took the king, and all the princes, and all the principal men of the land, and the greater part of the inhabitants of the land, and pillaged the temple of Jerusalem of all its treasure. But yet they were obstinate, and would not reform. And then God sent Nebuzaradan against them, who took the city of Jerusalem, and took Zedekiah the king, and slew his sons before his eyes; and then put out his eyes, and bound him in fetters of brass, and burnt the king’s house, and house of the Lord, and the whole city with fire; and broke down the walls of Jerusalem, and left none but some few of the poorer sort.2 But yet those that were left were obstinate, and persisted in their idolatry.
Still, the judgments of God followed them. Those that were left, he left them to kill one another. Ishmael, the son of Nethaniah, was made the instrument of his ways, who killed Gedaliah and many others. There was a most remarkable hand of God against them to consume them. But yet they were obstinate, and persisted in their rebellion and idolatry. They came to Jeremiah to inquire of God for them, whether they shall go down into Egypt and promise to obey, let him command which way soever. But when they (were) forbidden to go, they go down into Egypt notwithstanding, and there they worship idols. And when God reproves them for it by the prophet Jeremiah, they were so presumptuous as to answer that they were resolved that they would go on: (the) Jeremiah 42:17, “But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil.”
And this is the reason that God threatens as he doth in the text, that he will finally give them up to the wickedness they were so obstinate in, after so many and so awful judgments. This was the last judgment, and the greatest, that was brought upon them. They are resolved that they would worship idols, and God is resolved that they shall, too.
4. Observe the manner of the threatenings, viz. with an oath: “I have sworn by my great name, saith the Lord.” God swore in his wrath, that seeing they were so obstinate, that now they never should reform, that they should worship idols, and never name his name no more. They swore then they would commit idolatry. As ’tis said in the foregoing verse, they had vowed to perform their vows, and God swore that they should.
DOCTRINE.
Sometimes when God has used many means with men to bring them to forsake their sins, and they will not forsake them, God doth as it were swear3 in wrath that they never shall forsake them.
In speaking to this doctrine, I would, first, observe God oftentimes uses many means with wicked men to bring them to forsake their sins; second, sometimes all has no effect; third, when it is thus, God sometimes swears in his wrath that they never shall forsake their sins.
(Prop.) I. God oftentimes uses many means with wicked men to bring ’em to forsake their sins. This is what God declares in his Word, that he hath no pleasure in death of a sinner, but that he should forsake his sins, and live. Ezekiel 18:23, “Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live?” And again in the Ezekiel 18:32, “For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye.” And Ezekiel 33:11, there God swears the same thing: “Say unto them, As I live, saith the Lord, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, Ye house of Israel?” Surely it would be horrid presumption in us to call this in question, after God has sworn by his life to the truth of it. The same we are told in the New Testament by the Apostle. 1 Timothy 2:3–4, “For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and come to the knowledge of the truth.” 2 Peter 3:9, “The Lord is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” And therefore God appears in his providence slow to wrath, and is wont to use many means with sinners to bring them to forsake their sins, before he gives them up. Thus God’s Spirit strove long with the old world, before he destroyed them. Genesis 6:3, “My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” For God sent Lot, a preacher of righteousness,4 to turn the inhabitants of Sodom from their sins, before he destroyed them. So he did not destroy hardhearted Pharaoh, till he had used many means to make him willing to comply with God’s commands.
So God did not destroy Jerusalem and Judah by Nebuchadnezzar, till he long used means with them to turn them from their sins, sending one Prophet after another, rising early, and sending and using corrections and providential warnings, and all manner of means.
So Christ did not give up the Jews in his time to judicial blindness, till he had used great means with them; often taught them, and warned them and wrought many and great miracles before them.
And still God is wont to be using many and great means with many wicked men to bring them to forsake their sins, and continues using means with them for a long time. He commands them to forsake their sins, and uses the authority of a lord and sovereign. He makes glorious promises to them to win and draw them, promises them eternal honor, and riches, and pleasures. He denounces awful threatenings to their continuing in sin, threatenings of misery infinitely dreadful.
He counsels and exhorts with the kindness of a friend, tells them of the advantages of a way of obedience, and is much in warning them, and tells them of the danger of going on in sin. Sometimes he corrects them for their sins, that they may be made sick of them. He lays them under sore afflictions, that they may see the ill consequences of sin, and to bring them to be more solemn and thoughtful. Sometimes he heaps mercies and good things upon them to draw them.
And sometimes he takes away their neighbors by death. Sometimes he takes away persons in the midst of their youth to warn (them). Sometimes he sets before them instances of sudden death. Sometimes God sets before them the dreadful effects of other men’s sins: he causes them to see instances of the death of wicked men; he lays men on a deathbed in a Christless condition, and in dreadful fear and terror in apprehension of approaching death, to warn them to get ready for death. And sometimes he sets before them instances of the death of those that die in the Lord, that die comfortably and joyfully, and are willing to leave the world to whom death is no terror, (and) depart in a sweet peace and composure, to draw them to seek to get into a like happy state, that their last end may be like theirs.
Besides the warning they have from the written and preached word and providence, they have many counsels and friendly reproofs from their godly friends and neighbors. And sometimes God gives them the warnings of dying persons that have their dying circumstances to enforce and give solemnity to their warnings. And sometimes God converts others of their neighbors and companions to give an example to stir them up. And sometimes he pours out his Spirit on many round about them, that they may be moved by it to seek salvation for themselves.
And besides this, he from time to time moves in their consciences. They have a great deal of opposition from their consciences in going on in sin: their consciences don’t let them alone, but are often reproving them an chastising them: they have many inward goads and stinging reflections.
God uses means to influence hope, and many means to work upon fear, and ingenuity, and gratitude, and upon all the natural principles and affections of the mind, to bring them to forsake their sins.
(Prop.) II. Sometimes all has no effect upon men. They will not forsake their sins notwithstanding. They have heard sermons so long that they are sermon-proof: they regard them little more than the blowing of the wind. They are so far from being brought by the many commands, and counsels and warnings that they are only the more hardened. The longer they live under warnings, the more bold are they in (sin). When they first set out in ways of sin, they were apt to be a little frightened sometimes; but they have got past all those things now. Some sins, when they practiced them at first, appeared with something of a frightful countenance to them: and when they committed them, it was with something of an awe upon their spirit: they had a little misgiving of heart. But now they don’t boggle at it at all: they are used to it, and don’t mind it.
Once the threatening of eternal damnation looked something awful to them. They were a little concerned about it, but they have got by it. They can hear the thunder of Mt. Sinai, and hear ministers tell about (the) fire and brimstone of hell, and burning in hell forever, and such like, hours together, and not be moved at all.
As for the promises of God’s word, they have heard them till they have learned utterly to despise them. And they are got to that, that the most awful providence don’t stir them. They make a light matter of the death of others: they can stand by others’ bedsides, and see ’em die, and not have many thoughts of forsaking their sins: they can hear of others being in horror upon a deathbed, and not have their quietness disturbed by it: they can hear dying men’s warnings, and yet go on in their sins still. And if they have corrections and judgments brought upon them, they can hear them, and remain stupid under them: and if they see others turn from their sins, and hear of conversions of others, they mind such things less than they used to: they are not much moved by it. And if God bestows mercies in his providence upon them, they have no gratitude to move ’em to think of rendering again to God according to the benefits received, or of sinning against him the less.
And as for the reproofs of others, they have no other effect upon them but to make them angry, and nothing has any good effect upon them.
They are a great deal more difficultly wrought upon than one of the heathen would be. Nothing convinces them. Nothing terrifies them. Nothing draws them, or any way works upon them, to cause them to forsake their sins.
(Prop.) III. When it is thus, God doth sometimes as it were swear in wrath that they never shall forsake their sins. For the right understanding of this the following things may be observed,
First. Negatively.
1. ‘Tis not intended that God takes up any purpose or resolution in time that he did not purpose from all eternity: God is an unchangeable being. Malachi 3:6, “I am the Lord, I change not.” And therefore there can be nothing new in God, and so no new purpose. ‘Tis not with God as ’tis with men, who alter their purposes, and come to new resolves upon occasion. This cannot be, because (God) knows all things from all eternity. Men alter their purposes, because they know something new that they did not before, or things appear otherwise to ’em.
2. ‘Tis not meant that God doth by any positive influence hinder them from forsaking sin, doth properly cause them to go on in (sin).5 That would be to make God the author of sin, which it is impossible that he should be. But,
Second. Positively.
1. ‘Tis meant that God doth utterly leave and suffer them to go on in sin without restraint. He used means to bring them to forsake their sins, till at length he gives ’em up to sin. He withholds those influences without which they never will forsake their sins.
He withholds restraints. He withholds convictions. He withholds those motions of spirit that shall cause consciences to resist and oppose ’em in their course of sin, and restrain ’em from ’em.6 He gives ’em up to such a hard heart, such a fixed stupidity and senselessness, that never anything shall have any effect upon them to cause them to forsake their sins till their dying day.
We have several instances of this in the Scriptures, besides that which we have an account of in the text. Thus were the children of Israel given up, when they persisted in their lusting after so many means to reclaim them. God at length swore in his wrath that {they were so obstinate}, and gave ’em up to their lusts to go on in them till they died. Thus were the inhabitants of Jerusalem in Christ’s time given (up). Great means were used {to reclaim them}, but they went on in unbelief, and in persecuting Christ. And they were given up to this sin of persecution, as is evident by comparing these two scriptures: Luke 19:42, “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes”; and Matthew 23:32–34, “Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you Prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city.”
“Some of them ye shall kill and persecute” (Luke 11:49). So it was with those. Romans 1:19–21, 7 “Because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened”; (the) Romans 1:24, “Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves.”
God gives them up to their wickedness, and doth as it were resolve that they shall go on in sin finally and forever, by giving them up to a senselessness of danger, and by giving them up to a seared conscience. We read of some who were past feeling—”(Who being) past feeling (have) given themselves to lasciviousness, to work all uncleanness” (Ephesians 4:19)—whose consciences were “seared with an hot iron” (1 Timothy 4:2).
He gives them up to a foolish, deluded, self-flattering spirit to presume upon mercy; to flatter themselves with hopes of time enough hereafter, with vain presumption of long life, and so from time to time till “sudden destruction cometh upon them, as travail on a woman with child” (1 Thessalonians 5:3).
He gives them up to the power of Satan, and to his temptations to be deluded and decoyed, and led “captive by him at his will” (2 Timothy 2:26), and so to be held in his snare to be his captives and slaves all their days. He gives Satan the undisturbed possession of their souls to be very much under his command, that what the devil says they should believe; and when he calls, they must go, and so to continue as long as they live.
God ceases to take care of them to preserve them from the snares of the world; but leaves them to be in such circumstances as shall be most prejudicial to their souls, and such as have a tendency to harden in sin, and cause them to go on in it.
2. He manifests his purpose herein to be unalterable; and I shall mention two things in which this appears, viz.
(1). That God prospers no person’s endeavors to reclaim (him) from sin, let what endeavors soever be used. If others are concerned about them, and take pains with them to make them see the evil of their sins, and to bring them to forsake them; if they take the wisest and best methods that they can devise for that end; if ministers lay out themselves to their utmost, if they use their utmost skill and wisdom to awaken, to convince them to move upon fear or hopes, on one principle or other—all is in vain. God prospers no endeavors that are used.
(2) He refuses to hear any prayers for them. If the godly pray for them, God don’t answer them in the thing they ask. Though (they) pray often (and) earnestly, (though they be) persons of eminent piety, none are heard. Thus it was with Israel. Jeremiah 15:1, “Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.” And the prophet Jeremiah was forbidden to pray for ’em, because God had used so many means to make them to forsake their sins, and they refused. As Jeremiah 7:13, “And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not”; Jeremiah 7:16, “Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee.”
APPLICATION.
I would improve this doctrine to warn wicked men that they don’t provoke God to deal thus with them. You that are going in ways of wickedness, take heed that ye don’t continue obstinate in wickedness under all means that are used with you to bring you to forsake it, lest this be the issue.
You dwell in a land of light, and where God is using many and great means with sinners to bring them to forsake their sins.
And consider whether or no God has not used many means with you in particular. Has not he long borne with you, and waited upon (you), and been as it were striving to bring you to abandon your ways of wickedness? And who can recount over all the means and endeavors that have been used with you: by word, and providence, and spirit, by smiles and frowns, by the rod and cords of love, by means used outwardly and strivings of the sprit and conviction of conscience inwardly?
Consider what great warnings you have had in particular, in the way of God’s ordinances in the preaching of the Word. Have not you in times past been forewarned beyond most, so that few in the world could compare with you for privileges? Few have had such warnings, such means of awakening, such powerful arguments and persuasives, and so pressed and urged as you, in some times past, have had.
If you were still going on in ways of allowed wickedness, there certainly is great danger of God’s dealing with you as he did with those in the text, viz. swear that you never shall forsake your sins, if he has not already done it.
Let this be considered by those that are going on in ways of uncleanness, that make a trade of gratifying their impure lusts in secret; and by all that live in the indulgence of any other inordinate sensual appetite; and by those that live, and have long lived, in ways of malice and hatred towards their neighbor, and gratifying this abominable spirit in backbiting, and reproaches, and other like ways. And let it be considered by all that are living in contempt of the gospel in a willful and allowed neglect of Christ and his salvation. Consider the danger there is of God’s being provoked to deal with you as he did with the remnant of the Jews in Egypt, to whom he swore as in the text. Here consider
I. How justly God might8 deal thus with you? Consider how just would it be, seeing that God has used so many means with you to bring you to forsake your sins and all in vain, that he should cease to strive with you any longer? How justly might he for the time to come let you alone, and say of you as of Ephraim, “Ephraim is joined to idols: let him alone” (Hosea 4:17)?
Seeing you have so horribly affronted God’s mercy in using so many means with you, how justly might he withdraw that mercy?
Seeing you do as it were say to God, when he warns you and counsels you, that you will not hearken to him, you will not forsake your sins, how justly might God swear concerning you, that you never shall forsake ’em?
Seeing you are so set upon your lusts against God, how justly might God swear in wrath that you shall have your own desire, and shall walk in (your) own counsels, shall cleave to your lusts, and never be parted from ’em? If God should finally give you up to your wickedness, he would but leave you to that which you yourself are set, and have been obstinate in, against long using means to reclaim you.
This judgment is a very terrible judgment; but yet ’tis a very just judgment that God sometimes inflicts on wicked men.
II. Some have been finally given up to sin that never have sinned so much as you, nor against so many means; some that never have had so much wickedness, nor shown so much obstinacy, as particularly those mentioned. Romans 1:24, “Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves.” They were heathen that the Apostle there speaks of, that never heard of the way of salvation, never enjoyed the ordinances of the gospel, their sin and wickedness never comparable to yours. For that is what we are often taught in Scripture, that the heathen that live in darkness don’t provoke God ever so much as sinners under the light of the gospel. And they here mentioned never showed themselves a tenth part so obstinate as you. For though the Apostle observes in the Romans 1:19–20, that they had means used with them, yet the means used with them were nothing in comparison of yours. They had only the light of nature, but {you had the light of the gospel}. And if some have sinned more, and under greater means before {they were} given up, {that is} no argument (that) you are not in danger. For God han’t limited himself to such a degree of wickedness and obstinacy in inflicting this judgment, but uses his own sovereign (pleasure). All that continue obstinate in (wickedness), when God is using means {to reclaim them}, deserve it; and he lengthens out his forbearance according to his own sovereign pleasure.
III. Consider in how many respects your case is parallel with theirs in the text. God’s visible people lived in the enjoyment of God’s ordinances (of the gospel), and so a portion. They had had many warnings from God’s messengers; (they) often repeated (them), took great pains (to) set danger before ’em; and yet (they) refused to hearken to any of them, but still went on frowardly {in their obstinacy}.
(They) had many warnings in providence of an awful nature, calamities brought on Jerusalem {by their obstinacy}. So you see (the) death of others.
Those calamities (were) repeated one after another {on them}. So warnings of providence (were repeated) to you.
Afflictions (were) brought on them; great judgments {were brought on them}; so with some of you. {They were shown} great mercies in being left behind, when others were carried away; and yet (they) continued obstinate.
So you {continue obstinate}. Still, Judah all heard the preaching of the prophet Jeremiah, continued warnings, and offers of mercy. God told ’em by Jerermiah, Jeremiah 42:10–12, “If (ye) will still abide in (this) land, will I build you, and not pull you down, and I will plant you, and not pluck you up: for I repent me of the evil that I have done unto you. Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the Lord: for I am with you to save you, and to deliver you from his hand. And I will show mercies unto you, that he may have mercy upon you, and cause you to return to your own land.” But still (they continued) obstinate {in wickedness}. So you {continue obstinate}.
IV. How much the most dreadful of all judgments this is. He that is thus {obstinate} will surely be damned. He that is finally given up to sin never will turn from sin. This is what God doth as it (were) swear, that they shall not forsake {their sins}. And if they don’t forsake their sins, they will surely perish; (and it will be) much more awful than present damnation {for them}. A man had better spend the time in hell than on earth, after he is once the subject of this judgment. (He) lives only to fill up the measure of his father, to grow ripe for hell, for a greater and more dreadful punishment.
Yea, a man had better spend a thousand years in hell than one upon earth in such a condition. A thousand years (of) misery would have an end; but that vast increase of misery that a man procures to himself by living one year longer after he is given up to sin, will have no end.
They that are the subject of this judgment are the most remarkable and awful monuments of God’s vengeance of any in the world, more than many damned spirits that are now in hell.
V. If you go on still in willful sin, you know not how soon this will be your case; {you know not} how soon (you will be) given up; {you know not} how soon {God will} swear in wrath {that you never will forsake your sins}. (You) don’t know but if you only willfully and deliberately commit one more act of your former wickedness, (you) don’t know how near (God’s) patience (is) spent. (Your) next act (may be) the last that God will bear with {patience}. You would be most imprudent, if you should for ten thousand worlds venture to commit (one more sin).
Footnotes:
1. AV: “The Lord God liveth.”
2. JE recounts the events in 2 Kings 25:1–12 but elides Nebuchadnezzar, king of Babylon, and Nebuzaradan, “captain of the guard, servant of the king” (2 Kings 25:8): the first committed the atrocities described (2 Kings 25:7); the second set fire to the city but “left the poor of the land to be vinedressers and husbandmen” (2 Kings 25:9–12). The historical narrative also includes summaries of Jeremiah 27:19–21 and 2 Kings 24:11–14 before the events cited here and Jeremiah 41:2–10 and Jeremiah 42:2 after them.
3. JE uses the older form sware throughout.
4. The phrase, found only in 2 Peter 2:5, applies to Noah, not Lot, though the latter is called “that righteous man” (2 Peter 2:8).
5. MS: “Tis not meant that G. doth by any Positive Influ. Cause them to Go on in sin hinder them from forsaking sin, it dont Properly Cause them to Go on on.”
6. MS: “Restrain em em from.”
7. JE deletes “Romans 1:20–21” and adds “&c.” Both verses are restored here.
8. MS: “might” over “ought.”
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