Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 16 · Verses 51-52
VERS. 51, 52.
Neither hath Samaria committed halfe of thy ſins; but thou haſt multiplyed thine abhominations more then they, and haſt juſtified thy ſiſters in all thine abhominations which thou haſt done.
Thou alſo which haſt judged thy ſiſters, beare thine owne ſhame for thy ſinnes that thou haſt committed more abominable then they: they are more righteous then thou: yea be thou confounded alſo, and beare thy ſhame in that thou haſt juſtified thy ſiſters.
THe ſcope of theſe two verſes is to convince Jeruſalem, that ſhe was more wicked then others, then Samaria, or Sodome her ſiſters, and therefore ought proportionably to be confounded and ſhamed for her abominations,
Samaria.
This was the chief City of the ten Tribes, and is here put for the Kingdome of Iſrael, as it's diſtinct from the Kingdome of Judah, and is oft cal'd Iſrael and Ephraim, and the ſins of the Iſraelites or Ephramites were exceeding great. Their Kingdome was begun in rebellion and idolatry, 1 Kings 12.19.28, 29. They rebell'd againſt the houſe of David, choſe Jeroboam to be their King, who ſet up the golden Calves at Dan and Bethel, and drew the people to worſhip them; hee made prieſts of the loweſt of the people, ſet up high places, deviſed feaſts and worſhip of his owne, verſ. 31, 32, 33. And all the Kings of Iſrael were wicked, Ahab ſo abominably wicked, that none was like unto him. 1 King. 21.25. Jezabel filled the land with wickedneſſe: Shee cauſed Naboth to be unjuſtly accuſed and ſton'd to death, Chap. 21.10. the true Prophets were perſecuted, 850. falſe Prophets countenanced, Chap. 18.
There was no truth, mercy, or knowledge of God left in the land; ſwearing, lying, killing, ſtealing, adultery abounded, Hoſ. 4.1, 2. They were profound in ſlaughtering, Chap. 5.2. The Prieſts of Iſrael were murtherers, Chap. 6.9. The pride of Iſrael was great, Chap. 7.10. They had de pely corrupted themſelves, Chap. 9.9. Confederated with the Aſſyrians and Aegyptians, Chap. 12.1. Provoked God to anger moſt bitterly, Verſ. 14. They walked in the ſtatutes of the heathen, and of the Kings of Iſrael, they ſinn'd ſecretly and openly: they ſet up images and groves on every high hill, under every greene tree, burnt incenſe in all the high places as did the heathen: They rejected the ſtatutes and covenant of God, they left all his commandements, cauſed their ſonnes and daughters to paſſe through the fire; they uſed divination and inchantments, and ſold themſelves to doe evill, 1 Kings 17.8, 9, 10, 11.15, 16, 17. Now although the ten Tribes comprized in the word Samaria were guilty of theſe and many other ſinnes, yet they were not the halfe of Jeruſalems ſinnes. Samaria hath not committed the halfe of thy ſinnes: which we are not to account of by Arithmeticall proportion, as if Jeruſalems ſinnes for number were more then ſo many more: but the quality and nature thereof were ſuch, ſo dreadfull, ſo grievous, cloath'd with ſuch circumſtances and aggravations, that compar'd together, and all things conſidered, thoſe of Sodome and Samaria were not halfe ſo bad. The Sodomites had only the light of nature to direct them: the Samaritans had a deviſed worſhip forced upon them by Jeroboam, and were held to it by ſucceeding idolatrous Kings. They had not the Law, the Temple, the Arke, the Prophets, the true Prieſts, ſacrifices, ſolemn feaſts, and good Kings, as Jeruſalem had, therefore Jeruſalems ſins were the greater: Samaria had heard and read of Gods heavy judgement upon Sodome, for her wickedneſſe: Jeruſalem beſides that had ſeen Gods dealing with Samaria, that the ten Tribes were ruin'd and carried away into captivity; that ſhe alone was preſerv'd and reſerv'd as Gods peculiar: and now for Jeruſalem to be ingratefull, to fall into, and to continue in thoſe ſins, for which the Iſraelites ſuffered ſo much, notwithſtanding the threats of the Prophets; yea to ſet up the Image of Jealouſie at the gate of the Altar, to picture the forms of all creeping things and abominable beaſts, and to pourtray all the idols of the houſe of Iſrael upon the wals of the Court, and for the Elders to offer incenſe, before them; to place Tammuz in the Temple, women to weep for that abominable Idoll, men therein to worſhip the ſun towards the Eaſt, and put the branch to their noſe, and fill the land with violence, Ezek. 8. Theſe things make the Lord to ſay, that Samaria committed not halfe of thy ſinnes, but thou haſt multiplyed thine abominations more then they: And as it is, Jer. 3.5. Behold thou haſt done and ſpoken evill things as thou couldſt. She was become ſo wicked, had ſin'd with to high a hand. that ſhe could not doe worſe, ſhe exceeded all. Ezek. 5.6, 7. Shee hath changed my judgements into wickedneſſe more then the nations, and my ſtatutes more then the Countries that are round about her: and multiplyed more then the nations, more ſins, more aggravations.
And haſt juſtified thy ſiſters.
Heb. foreign juſtificati, not haſt made them holy, juſt, righteous, as the papiſts do intrpret the word, when they treat of juſtification; but by the greatneſſe of thy ſinnes haſt declared them to be leſſe ſinners then thy ſelfe: ſo Sanct. ſaith, that juſtificare in this place is the ſame with juſtum oſtendere: and Vatab. juſtiores to eſſe oſtenderis, thou doſt manifeſt that they are more righteous then thy ſelfe; for ſet their ſins with thine, and the diſproportion is ſo great, that they are not halfe ſuch ſinners as thou art, they ſeeme juſt in compariſon of thee, thy ſins are heavy, and theirs are light; this doth not leſſen the ſins of the Sodommites or Samaritans, or ſuppoſe them to be innocent; but onelyonly ſheweth that their ſins had not ſuch heynous aggravations as theirs of Jeruſalem had.
Verſ. 52 Haſt judged thy ſiſters.
Heb. foreign haſt pronounced judgement ſaith Montanus foreign ſignifies to pray, to appeale, and it's likely the Latine word, appello, and Engliſh, appeale, do come from it; but frequently to judge. Avenarius ſaith, its verbum juridicum, and foreign is judges, Exod. 21.22. Deut. 32.31. Job 31.11. Vatab. …aith, that pilalti ſignifies in alios decernere ſententiam tanquam merito punitos. Thus Jeruſalem, when ſhe heard of Gods ſevere proceedings with Sodome, ſhee ſaid their ſinnes were great, and thoſe judgements deſerved: When ſhe ſaw Samaria beſieged, taken, and the ten Tribes carryed away by Salmanezer into captivity, ſhe did not pity, but cenſure them, looking at them as Rebels, Idolaters, Apoſtates, and Perſecuters, and ſo adjudged all thoſe puniſhments due unto them which they under went, thinking her ſelf more righteous then they of Sodome or Samaria.
Beare thine owne ſhame.
Heb. foreign the word for ſhame notes more then ordinary ſhame, ignominie, reproach, from foreign which ſignifies to be calumniated, to have ſuch words and uſage as if one were a dog, or eſteemed no better then a dog: hence the word calumnia, calumnie, and it is always uſed in contemptuous, or in an ill ſenſe, as ſome Criticks obſerve; whereas foreign is not, neither notes ſo deep a ſhame, reproach as foreign doth. Jer. 14.3. They were aſhamed and confounded foreign here are both words; one imports ſhame, the other confounding ſhame, exceeding great ſhame. Iſa. 50.6. I hid not my face from ſhame and ſpitting. When Chriſt was put to death, you know how ignominiouſly they uſed him, ſcoffing at him, and ſpitting upon him, they ſlighted and reproached him to the utmoſt. The Sept. renders the word ſhame in our Prophet, foreign torment, becauſe ſuch ſhame is a torment, a burthen. Vulg. thy confuſion. Caſtal. thy obſcenity or filthineſſe. Others, thy ignomine. Calv. probrum tuum.
Beare thine one ſhame.
The meaning of the phraſe is this; ſeeing thou haſt done ſhamefull things, yea ſo ſhamefull, as the ſins of Samaria & Sodome ſeeme little in reſpect thereof; now looke for, and ſubmit unto ſhamefull judgements which I ſhall bring upon thee. I wil bring the Aſſyrians, they ſhal diſcover thy wickedneſſe, ſtrip thee of all thy Jewels and Ornaments, ſtone thy Children, burn thy Habitations, carry thee away Captive: I will make thee a reproach and hiſſing in the open view of all the world, as I did the Sodomites and ten Tribes, when I puniſhed them for their abominations: I know it wil be very heavy for thee, but however beare thine owne ſhame.
This expreſſion of bearing ſhame you have it not elſewhere then in this Prophet, its peculiar to him, and frequent. It followes here in this verſe againe, be thou confounded, and beare thy ſhame.
The word for confounded is, foreign which in the Sept. is, foreign, and the Latine Expoſitors generally, tu erubeſce, or pudefias, be thou aſhamed. Only Aecol. & the Vulg. confundere, be thou confounded, and ſo our Interpreters of the Bible have put it: and if wee take it for granted, that foreign noteth confounding ſhame, yet not ſuch as foreign doth.
The words being opened, and ſenſe given, we ſhould come to the Obſervations; but before we do that, one quere is to be made and anſwered.
The quere is, ſeeing that Jeruſalems ſinnes were greater then Sodoms and Samaria's, and they righteous in compariſon thereof; why had ſhee not greater puniſhments then they? Sodome was conſum'd with fire from heaven; the 10. Tribes ſo extirpated and captivated, as that they never returned, or became the Lords people to this day: God is juſt, and the greateſt ſinners ſhould have the gr…ateſt puniſhments.
To this I anſwer,
1. That as God would have wholly ſpared Sodom had there been ten righteous in it, Gen. 18.32. So there being many righteous in Jeruſalem, who cryed for mercy, and bewailed the abominations thereof, the Lord leſſened the judgment. That there were many righteous in it, who ſighed and cryed to the Lord, you may ſee, Ezek. 9.6. And if God will divert judgements for their ſakes, hee may alſo leſſen them.
2. Gods judgements upon Jeruſalem, all laid together, were greater then the fiery hand of God upon Sodome: the Famine, which made the pittiful women to eate their children, Lam. 4.10. The fathers to eate their ſonnes, and the ſons their fathers openly, Ezek. 5.10. The Peſtilence, the Sword, and Captivity were, all things conſidered, ſoarer ſtroaks of God upon Jeruſalem, then the fire from Heaven upon Sodome, and you have divine teſtimony for it, Lam. 4.6. The puniſhment of the iniquity of the daughter of my people, is greater then the puniſhment of the ſinne of Sodome that was overthrown in a moment, and no hand ſtayed on her.
Sodoms puniſhment was ſharp, but ſhort: Jeruſalems was ſharp and long; to kill a man by degrees, by cutting off fingers, toes, eares, armes, legs, is farre worſe then cuting off the head at once; ſuch was Gods dealings with Jeruſalem.
3. If the puniſhment of the ten Tribes were greater; for they endured three yeares ſiege, 2 Kings 17.5. and were carryed away into Aſſyria, and never return'd?
I anſw. God hath his prerogative to puniſh ſinners with what degree of puniſhment he pleaſe here in this life; hee may puniſh leſſer ſinners with greater puniſhments, and greater ſinners with leſſer puniſhments, & yet be free from partiality or injuſtice, becauſe he hath a day to reckon with ſinners hereafter, and then wil render to them fully according to the merit of their ſinnes. Ezra 9.13. God puniſhed them leſſe then their iniquities deſerved. And if Jeruſalems puniſhment came ſhort of the ten Tribes, the more remain'd behind without repentance, & God rendered it in due time; but upon ſearch into the word, it may appeare that Jeruſaſalems puniſhment was not ſhort, but beyond the tenne Tribes. Ezek. 5.9, 10, 11, 12. God ſaith there, he will doe that in her which he had not done, & whereunto he would not do any more the like. The meaning is, he would puniſh Jeruſalem more, and otherwiſe then he had done Sodome, Samaria, or any other before. God ſweares there, that hee would not ſpare them, nor have any pitty. Samaria was not burnt, when taken, and the Tribes carryed away; but Jeruſalem, the Temple, and all the holy things in it were burnt, and taken away, the people divided into 3 thirds, and each third purſued with judgement.
4. God may ſhew mercy to the greateſt ſinners, & bring them to a condition of enjoying the greateſt priviledges, to ſhew the riches of his free grace and mercy: and ſo hee did here thoſe that ſin'd more then Sodomites or Samaritans; after great ſufferings and 70. years captivity, he brings back to Jeruſalem, beſtows a new City and Temple upon them, with the priviledges and ordinances thereof: and beſides we may remembe… that the promiſe of return from Babylon was not made to Samaria or the 10. Tribes after 70. years, but unto Jeruſalem, and the two Tribes that were left. Jer. 29.10. The 10. Tribes were gone into captivity before Jeremiah's dayes; about the ſixth yeare of Hezekiah they were caryed away, and Jeremiah propheſied not till the 13th year of Joſiah, Jer. 1.2. and he was then come to the dayes and reign of Zedekiah, as appears, Chap. 21.1. And it was above 120. years that the Tribes had been then carryed away, as is evident upon compute of the yeares, from the 6. of Hezekiah, to the times of Zedekiah: therefore its ſaid, Ezra 1.5. When the time of return came, that the fathers of Judah and Benjamine roſe up to come and build the houſe of the Lord at Jeruſalem. Gods promiſe was given out to ſhew mercy to them, and bring them back, which he did, notwithſtanding their great ſins, to ſhew his faithfulneſſe and fulneſſe of mercy.
Obſer. 1.
The ſins of one people may be greater then the ſins of another; all ſins are not equall, nor all ſinners equal…y guilty. Jeruſalems ſins exceeded Samariah's and Sodom's, they were not half ſo great ſinne…s as ſhe was.
The more mercies any people enjoy, the greater are their ſins if they anſwer not thoſe mercies.
Jeruſalem was taken from a low, bloody, beggarly, periſhing condition: God bleſſed and multiplyed her exceedingly, entered into covenant with her, and took her to be his; he beſtowed upon her beauty, honour, renown, wealth, all things deſireable; he ſet her in the midſt of the Nations, Ezek. 5.5. that all might ſee what he had done for her. She was thy holy City, Matth. 4.5. and had thoſe priviledges, ordin…nces, and advantages which no City in the world had; he had often delivered her out of the hands of enemies, eſpecially in the dayes of Hezekiah, when Senacherib lay before her by with 185000. men, 2 K. 19.35. Yea God had woed her by his Prophets, made many gracious promiſes to her, water…d her and watch'd her night and day, Iſa. 27.3. done what he could for her, Chap. 5.4. and yet ſhe ſin'd notoriouſly, exceſſively againſt God more then the Nations. Thoſe had not halfe her mercies, did not commit halfe her ſinnes; ſuch abominations, lewdneſſe, villanies, were not to be found elſe-where. Shee fin'd wilfully, Jer. 44.16, 17. She continued in ſin, notwithſtanding great means uſed to reclaim her, Neh. 9.26. She provoked God to his face, Iſa. 65.3. Shee was inſatiable in wickedneſſe, verſ. 28, 29. of this Chap. Shee cauſed other Nations to ſinne with her, Ezek. 23.16, 17.
Theſe and many other aggravations were in her ſins: and as the Jewes then ſinn'd greater ſins then the Sodomites and Samaritans, ſo Chriſtians now ſin greater ſins then the Jews did then. Goſpel-ſins are the greateſt ſins: In the Goſpel is held out the greateſt grace, mercy and love to ſinners, and if theſe be refus'd or abus'd by them, their ſins will be exceeding ſinfull, and it will be more tolerable for Sodomites, Samaritanes, Hiero ſolymites, Ninivites, or any, then for ſuch. Chriſtians ſins will be found the ſcarlet and unparalellable ſinnes.
2. That comparing of ſins and ſinners together, makes great ſins ſeeme little, and great ſinners ſeeme righteous.
Sodomes and Samariah's ſins were great and grievous; yet compar'd with Jeruſalem's, they ſeem'd little, not halfe ſo great or grievous: thou haſt juſtified thy ſiſters, and they are more righteous then thou. Neither of them were little ſinners, or had any righteouſneſſe; but being laid together, ſins and ſinners, Jeruſalem was tranſcendently ſinfull, and unrighteous, and they leſſe ſinfull, leſſe unrighteous. Great things when they are exceeded by greater in view, they ſeem little: a great houſe is nothing to a great rocke, a great mountain or Citie; a great River is nothing to the Ocean, ſo a great heape of ſins is as nothing to a greater; what's a cart-full of dung to a great dunghill, and as it is in quantities, ſo in qualities: ſome poyſons are ſo poyſonous, ſo ſtrong, that they kill immediately, others, though more in quantity, yet are longer in producing ſuch an effect, and in compariſon they are no poyſons: ſo ſome ſins and ſinners compared with others, are as none. Luke 18.14. The Publican went down to his houſe juſtified rather then the Phariſee: This Phariſee compar'd himſelfe with the Publican, and thought himſelfe righteous; but the Publican in compariſon of him was righteous. There is a righteouſneſſe which doth condemn, and there is a ſinfulneſſe which doth juſtifie, and both are naught: A Phariſaicall righteouſneſſe damns a man, when a Jeruſalems ſinfulneſſe juſtifies a man: take heed therefore of comparing your ſelves with others who are worſe, and greater ſinners then you, and from thence of framing a righteouſneſſe to your ſelves notwithſtanding. Sodome & Samaria were leſſe ſinners, more righteous then Jeruſalem, yet you know how God dealt with them, and deſtruction will be the end of all thoſe who truſt to ſuch righteouſneſſe.
3. Great ſinners ſee not, or forget their own ſins, and are apt to cenſure, judg, and condemn others who are leſſe ſinfull then themſelves, and eſpecially when they are under the hand of God.
Jeruſalem, whoſe iniquities and abominations were incomparable, beyond Sodoms & Samariah's, ſees not her owne ſins, remembers not how ſhe had dealt with her God, her Lord, and Husband, but forgets him, Jer. 2.32. and here judges her ſiſter Samaria, and thought her ſins and courſes ſo grievous, ſo foule, and provoking, that when ſhe was beſieged three years, carryed into captivity, and ſuffered ſadde things; it was well done of the Lord to deale ſo by her, that ſhe was more wicked then her ſelfe or any others. Luke 13.1, 2, 3, 4, 5. When ſome out of Galilee were ſacrificing, Pilate gave command they ſhould be ſlain, and ſo made ſacrifices of them: they that ſaw them brought to ſuch an end, preſetnly judg'd them to be the greateſt ſinners of all the Galileans: So thoſe were ſlaine by the fall of the Tower in Siloe, they thought Jeruſalem had not greater ſins in it; but it was otherwiſe, Chriſt told them that they were as great, or greater ſinners; Except yee repent, yee ſhall all likewiſe periſh. It's not warrantable to conclude them to be the greateſt ſinners who are ſmitten with ſome heavy hand of God; then Job and Joſiah might have been cenſur'd to be the greateſt ſinners of their times. You may obſerve in humane politicks, that oft acceſſaries and inſtruments in plots, treaſons, rebellions and murthers, do ſuffer, when principals eſcape; and ſo God ſometimes executes judgements upon leſſer ſinners, and lets others who are greater, ſupervive. Let us in ſtead therefore of judging others, judge our ſelves, and feare we are reſerved for the like, or worſe judgements, if we repent not.
Jeruſalem who judged her ſiſter to be the greateſt of ſinners, and juſtified her by the greatneſſe of her own ſins, was reſerved for greater judgements, and a worſe end, becauſe ſhe repented not.
4. It is a ſhame for thoſe who are guilty of the ſame, or greater ſinnes, to judge others. Jeruſalem committed the ſame ſins, and did worſe, yet ſhe judged Samaria; and this was her ſin and ſhame; in the Heb. the words run thus, Thou alſo beare thy ſhame, who haſt judged thy ſiſters in thy ſinnes, in which thou haſt done abominations more then they. It's a ſhameful thing to reprove, cenſure, or judge thoſe are leſſe ſinful then our ſelves, and eſpecially being under the hand of God for their ſins.
1. We juſtifie our ſelves in ſo doing, and ſtep into Gods throne.
2. We give occaſion to the cenſured to ſay, Thou hypocrite, pull the beame out of thine owne eye, before thou meddle with the woate in mine.
3. We condemn our ſelves in ſo doing. Rom. 2.1. He that doth the ſame thing, or worſe, and judges another, hee condemns him ſelfe.
4. We inſult over them, and adde affliction to affliction if they be judg'd by the Lord.
And all theſe are matters of ſhame, he that reproves or judges others, ſhould be innocent himſelfe.
When the Scribes and Phariſees brought, and complained unto Chriſt of the woman taken in adultery, hee ſaid unto them, he that is without ſinne among you, let him firſt caſt a ſtone at her. Chriſt did not meane ſimply, he that is without ſinne, for he knew there were none ſuch living except himſelfe; but he that is without that ſin or ſins equivalent (as they were not, who came to tempt Chriſt, and get advantage againſt him, being malicious, and bloodily minded) let him firſt throw a ſtone at her, hereupon being convicted by their own conſciences, that they were ſinners, and very faulty, they were aſham'd, hung down their heads, and went ſneaking away, John 8.9.
Obſer.
5. Sinne brings ſhame; beare thy ſhame for thine iniquites: thou haſt ſin'd and ſin'd more then others; thy ſins are thy ſhame, and will bring ſhame upon thee: What a ſhame was it to Jeruſalem, that ſhee was a greater ſinner then Samaria, then Sodome; that ſhe did ſuch things as made the daughters of the Philiſtims aſham'd of her, verſ. 27. of this Ch. When Moſes was in the Mount, this people would have God to go before them; and the Calfe being made, what ſaith the Text, Exo. 32.25. Aaron had made them naked unto their ſhame amongſt their enemies: They were made naked of their Ornaments, of Gods protection by this Calfe, and changed their glory into the ſimilitude of an oxe that eateth graſſe, Pſal. 106.20. And this was their ſhame: When Ammon would have his wil upon Tamar, ſhe oppoſed him with an argument taken from the ſhame of ſin, 2 Sam. 13.13. Whither ſhall I cauſe my ſhame to goe? and as for thee thou ſhalt be as one of the fooles in Iſrael, it will be a great reproach unto us both.
The Corinthians lawing it before the unjuſt, and not taking up the matter among themſelves, was their ſhame, 1 Cor. 6.1.5. and Chap. 15.34. Some have not the knowledge of God, I ſpeake this to their ſhame. Ignorance is a ſhame to people, and ſo is all ſin, Rom. 6.21. The Romans were aſhamed of their fal…e worſhip, and ſinfull lives. Shame is the lacky that waits upon ſin, and cauſeth the conſcience to bluſh as well as the face. Prov. 14, 34. Sinne is a reproach to Nations.
6. Shame in it ſelfe, or as it accompanies the judgments of God upon ſinners, is a burthenſome thing; bear thine own ſhame, reproach, diſgrace. Women that are common …hores, yet cannot endure to be cal'd ſo; much leſſe to be us'd, as ſometimes they are, carted, pump'd, or ſent to Bridewell. Barrenneſs in women, becauſe it was a reproach unto them, how burthenſom was it of old to them. Rachel was pincht upon this conſideration as much as any other, when ſhe ſaid give me children, or elſe I dye, Gen. 30.1. For ſo ſoon as ſhee had a child, ſhe acknowledged God had taken away her reproach, verſ. 23. that was the burthen upon he…. Pſal. 69.20. Reproach hath broken my heart, and I am full of heavineſſe. His adverſaries did unjuſtly accuſe, ſlaunder, and di…grace him, and this lay ſo heavy, like a mountaine or milſtone upon him, that it broke his heart, and fil'd him with heavineſſe: what did the reproach then, and ſhame which came upon his defiling Bathſheba, and murthering Ʋriah do? they brake and ground his heart to powder: when men are touch'd in their reputations, it goeth neare them; the burthen of diſhonour and diſgrace is ſo heavy, that ſometimes they will venture their lives in duels and quarrels, and rather dye, then beare the burthen of reproach: ſhame and reproach have cauſed many to make away themſelves. Saul fearing the Philiſtims would abuſe and diſgrace him, fell upon his owne ſword, and ſlew himſelfe. When this Citie Jeruſalem was laid waſt, the inhabitants thereof made a curſe, reproach, and hiſſing among all Nations, was it not a torment, a burthen, and vexation to them? Ezek 5.14.15. Jer. 23.40. I will bring an everlaſting reproach upon you, and a perpetuall ſhame which ſhall not be forgotten.
7. Sinners muſt beare the judgements of God, and the ſhame that is due unto them whoever they be. Thou alſo, even thou Jeruſalem beare thine owne ſhame.
Jeruſalem had been the faithfull Citie, Iſa. 1.21. but was become an Harlot: Judgement and Righteouſneſſe did lodge in her, but now murtherers.
Shee had ſinn'd, ſham'd her ſelfe before God and man, and ſhe muſt beare her burthen, beare Gods judgments, bear ſhame before heaven and earth.