desire love delight in a thing as Gen 34.19 Shechem delighted in Dinah he desired her loved her and took delight in her Chophetz notes the highest delight content that can be taken Psal 16.3 in whom is Col Cheph-Zi all my delight that is my greatest delight Now here it s said God hath not pleasure in the death of the wicked This is not an absolute negative denying God wholly to have delight in death or in the death of sinful wicked man or of any sinfull man for God took delight in the destruction of Pharoah and his Hoast in the red Sea which Moses shews saying Exod 15.1 He hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea God sent Saul to smite Amaleck utterly to destroy him and all his when Agag was spared with the best of the sheep and oxen was he not wrath with him 1 Sam. 15.3.11.23 When Jehu cut off Ahabs house what said the Lord Because thou hast done well in executing that which is right in my eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth Generation shall sit on the Throne of Israel 2 Kings 10.30 The destruction of Ahabs house was pleasing to God he commended he rewarded it And that God takes no pleasure in the destruction of a sinfull wicked man is contrary to these Texts Deut. 28.63 Prov. 1.26 27. Isa 1.24 Jer 14.12 The words they are not to be taken as an absolute negative but comparatively thus I have pleasure in the turning of the wicked from his wayes rather then in his death or its more pleasing to me that a wicked man should turn and live then that he should continue and dye Such an expression is that in 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospell Not absolutely not to baptize but rather to preach then to baptize he had more pleasure in my preaching then in my baptizing and so here Let me not live if I have so much pleasure in the death of a sinner as in his turning from his sin By Death here some understand eternall Death and it cannot be otherwise saith Quistorpius for he speaks of that death which may be avoided by repentance and turning to God but temporal death cannot be avoided either by the penitent or impenitent But to him that well considers this place it will appear that here it s spoken of a temporal and violent death for vers 3. He speaks of the sword coming upon a Land They were at this time either straitly besiedged or newly taken by Nebuchadnezzars forces and complain'd that their sins were upon them provoking God to destroy them that they pin'd away and there was no hope for them of life though they should repent them of their iniquities this God answers unto and tells them if they turn from their evill wayes there is hope they shall live for repentance prevents and removes judgements that are destructive The Ninivites by their repentance prevented the destruction of themselves and their City at Davids repentance the plague was stayed Ahabs humbling himself prevented Gods bringing the evill in his dayes So that its true of natural death that cannot be avoided by penitency or impenitency but a violent death may a death by sword by famine by plague by wild beasts may 2 Chro 7.14 If my people which are called by my name shall humble themselves pray and seek my face and turn from their wicked wayes then will I hear from Heaven and will forgive their sin and wâ—ll heal their Land Had he spoken of eternall death it had been no answer to the Jews objection Lavater tells us that by Death is meant Malum and by Life Bonum Men by their sins bring sad calamities and judgements upon themselves they cause God to punish them with variety of evills which he hath no pleasure in nor they cause to complain of Lament 3.33 39. He had rather they should turn from their sins and live comfortably But that the wicked turn from his way and live The word for wicked is Rashang which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irreligious lewd ungodly man here wicked wicked in opinions wicked in practice troublesome to God and man running the wrong way The word for way signi ies a path which leads from place to place and men walk in it Metaphorically it s applyed to the customes manners actions religions and lives of men Jer. 16.2 Pro 1.19 Prov 21.2 of this before Chap. 16.61 The sense lyeth thus As I live I delight not in the death of the wicked but if the wicked turn from his way and live or shall live that is according to what I have prescribed in my word I shall delight in this or thus If he turn from his sinfull way that he may live and live comfortably I shall delight in it Turn ye turn ye from your evill wayes Here is an earnest exhortation of them unto repentance setting out the mercy and goodnesse of God who was ready and willing to pardon them upon their turning from their evil wayes The doubling of the word notes the earnest and reall intention of God in it The sum and substance of the words is to shew that if sinners repent of their former wickednesse he will forgive them and take pleasure in them Turn ye turn ye from your evill wayes If ye pine away under my judgements the fault is yours you turn not from your idolatries oppressions perjuries and profanations of my Sabbaths and Ordinances these are wayes of death but if ye would hearken to my wayes and turn unto them they are wayes of life Of turning hath been spoken Chap. 14.6 The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you by turning turn throughly from your evill wayes For why will ye dye O house of Israel Ye are the Nation I took and brought out of Egypt by a strong hand Deut 4.34 Ye are the people that entred into Covenant with me avouched me to be your God Deut. 26.17 and I you to be my peculiar people vers 18. ye are they upon whom I have bestowed great priviledges holy Ordinances to whom I have shewed mercy and truth Ps 76.1 2. Ps 98.3 ye are the people I have taken most delight in of all people under Heaven whom I have most honoured done most for and made the greatest promises unto Jer. 31.33 34. Chap 33.8.14 Why therefore have you left me and my wayes and fallen into wayes of death why do you wound and stab your selves if you have no regard to me yet pity your selves cease from those wayes will be your death Why will ye dye O house of Israel Is it not better to live in my wayes then to dye in your own First Observe The guilt and punishment of sin are heavy and consuming things Our transgressions and our sins are upon us and we pine away in them Guilt alone is
nor of his Kingdome of glory for there is no eating or drinking but of his personall humane Kingdome as some term it for Rev 3.21 Christ hath another Throne to sit in then his Fathers in which at the present he doth sit Christ hath not possession of that Throne yet when he hath his promise is That those that overcome shall sit with him therein I shall have occasion in the 37. Chapter of our Prophet to speak to this so controverted a point I the Lord have spoken it These words are as a seal to and ratification of what went before If you make question of what is said if you conceit these promises are too great and good for you or hard to be accomplished know I the Lord who am Jehovah and give being to all my promises I have spoken it First Observe The appointing of Offices in the Church belongs to God not to man I will set up a shepherd over them God appointed the office and the Officer 1 Cor 12.28 God hath set some in the Church 1. Apostles 2. Prophets 3. Teachers In the Romish Church are many Officers which God never appointed there be Popes Cardinals Patriarchs Archbishops c. which places were never appointed by God and therefore have no blessing go along with them but serve for secular ends even pomp and tyrannizing over the consciences of men Secondly Observe It s a great mercy and happinesse to that people who have Christ for their Shepherd The Lord doth promise it here as a choyce blessing unto them to give them Christ for their Shepherd The mercies or blessings are divers First They shall be sure to be fed He shall feed them his heart will be upon them and take special care that they have wholsome and good food vers 14. I will feed them in a good Pasture yea in a fat pasture shall they feed they shall not want but have the green pastures and still waters Psal 23.1 2. yea he will feed them with his own Flesh and give them his own bloud to drink Secondly He will govern them with gentlenesse and with skill their former Shepherds did thrust with the side and shoulder and push with the horn Christ would not do so he is likened to David who was meek and gentle 1 Chron 28.2 Then David the King stood upon his feet and said hear me my brethren and my people Here he expressed his disposition and affection to his people so Christ he was a gentle mild and meek Shepherd Isa 40.11 David was wise and skilfull Psal 78.72 and Christ orders them by judgement he judges between Sheep and Sheep and deals with them according to their ages conditions and capacities Thirdly He will lead them in the right way John 10.4 He goes before them and they follow him Christ never is out of the way and where he is the leader how can the Sheep go astray Psal 23.3 He leadeth me in paths of righteousnesse Whoever follows Christ shall be found in a path of righteousnesse if we follow others we may be lead into by-wayes therefore saith Paul 1 Cor 11.1 Be ye followers of me c. Fourthly He will keep them so that none shall be lost or miscarry he is vigilant and potent he sees the wolves and lyons when they are coming and suffers them not to destroy his Sheep or Lambs John 10.27 28. My sheep hear my voyce and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand All the persecuting Emperours could not pluck one Sheep out of Christs hand out of the hands of other shepherds its easie to pull them but impossible to pull them out of Christs hand he knows its his Fathers will that of all he hath given him he should lose nothing John 6.39 and Christ will lose nothing Vers 25. And I will make with them a Covevenant of peace and will cause the evill beasts to cease out of the Land and they shall dwell safely in the wildernesse and sleep in the woods The Lord proceeds here in mentioning more benefits which his Flock should have in the Kingdome and under the Government of Christ their Shepherd and they are three Peace Protection Security I will make with them a Covenant of peace The Hebrew is I will cut with them a Covenant of peace the reason of which phrase is this When the Jews made Covenants they used to take a Calf and cut it in the midst laying the two halves at a distance and so passed between them this was their manner of covenanting and hence came the expression of cutting a Covenant How the Heathens made their Covenants see Piscat in loc Maldon in Jer. 34.18 see Jerem 34.18 to this God alludes when he saith I will cut or strike a Covenant with them he did it by making Christ a sacrifice by sheding his bloud dividing his soul and body who Isa 42.6 is said to be the Covenant of the people that is the Mediator of the Covenant between God and his people The word for Covenant is Berith of which and whence it comes hath largely been spoken Ezek 16.8 It s not a Covenant of works but a Covenant of peace which some interpret of external peace plenty and prosperity which they should have but the peace here meant reacheth further then to outwards it s a peace concerns the soul a peace procured by the bloud of Christ Col 1.20 And having made peace by the bloud of his Crosse by him to reconcile all things to himself Hence as Christ is call'd the Covenant so he is call'd our peace Eph 2.14 He is our peace who hath made both one He is the ground and foundation of peace between Jew and Gentile between God and man and the Gospel upon this account is call'd the Gospel of peace Ephes 6.15 for Christ preached peace unto them Ephes 2.17 This peace is not like the peace of the world John 14.27 but its peace that quiets the conscience passeth understanding keeps the heart and rules in the soul Rom 5.1 Phil 4.7 Col 3.15 Where this peace is neither death nor Devil are feared because sin is remitted 1 Cor 15.55 56 57. Rom 8.33 34. And will cause the evil beasts to cease out of the Land In the 70. years captivity when Judaea was without inhabitant wild beasts might multiply therein these God doth promise to cause to cease they should be no more But these evil beasts were rather false Teachers and Tyrants wicked Political and Ecclesiastical Shepherds God would order it so that these who were worse then Bears Lyons Wolves and Foxes should be no more and in stead of such he would give them good Magistrates and Ministers Jer 23.4 I will set up shepherds over them which shall feed them and they shall fear no more nor be dismayed There is another construction to be made of the words namely this That God would cause the wild
the 30. vers to the end Vers 1. Again the word of the Lord came unto me saying Vers 2. Son of man speak unto the children of thy people Ezekiel being taken off by the Lord from prophesying to the Jews Ch 24.27 he was imployed two years upwards in prophesying to other Nations as appears by comparing Ch 24.1 with Ch. 32.1 having done with them here he is Cōmission'd again to prophesie to the Jews Son of man speak unto thy people cease now to speak any more to the Nations which are strangers to thee speak to thine own people to the Jews which are of the same root stock and kinred with thy self The Hebrew is to the sons of thy people It s observable God saith not to the children of my people or to the Jews but to thy people God did disown them they were so stubborn and disobedient that he would not acknowledge them for his Oft in this prophesie they are call'd Ezekiels people Chap 3.11 Chap 13.17 and four times in this Chapter in this 2. vers the 12.17 30. in all these verses its the children of thy people When the Jews sinned that grievous sin in making the Calf God disown'd them and said to Moses Go get thee down for thy people have corrupted themselves Exod 32.7 Sin makes breaches between the nearest relations and causes God to disown his own people and his own institutions Isa 1.14 The new Moons and the appointed Feasts my soul hateth When I bring the sword upon a Land By sword is meant war and the evils do attend it as Chap. 6.3 14.17 29.8 30.4 32.11 The Hebrew is thus A Land when I shall bring upon it the sword here is a Nominative Case viz Erez put absolute and Sanctius saith when a Pronoun follows that Nominative must be put in the place and Case of the Pronoun as our translation hath done saying I will bring a sword not upon it but upon the Land Land is not put for Judaea but indefinitely for any Land If the people of the Land take a man of their Coasts and set him for their watchman When a Land is in danger of being invaded the peoples care is to chose out one or other to set him in some eminent place for a watchman Montanus and the Vulgar render the word Mikzehem de novissimis suis They take one of the lowest and meanest rank but Katzah notes the border and extream part of a Land or any other thing It s better as our translation hath it a man of their Coasts or borders where the enemy was like to make his first approach A watchman Tzopheh is from Tzaphah which is accurately to observe to open the eyes and fixedly to behold an object and take special notice thereof so is a watchman to do 2 Sam. 13.34 The young man that kept the watch lift up his eyes and looked and behold there came much people He did not barely look but lift up his eyes and looked he made an accurate observation So 2 Sam. 18.24 The watchman went up to the roof over the gate unto the wall and lift up his eyes and looked and behold a man running alone he put forth himself to the utmost to make a discovery his eyes were intent upon it Vers 3. If when he seeth the sword come upon the Land c. This verse sets out the office of the watchman which is 1. To look diligently about him whether there be any danger approaching any enemy neer at hand coming to invade or make attempts against the Land 2. If so he is to blow the Trumpet presently and to give warning thereof stirring up all to procure publique safety He blow the Trumpet The Hebrew word to blow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Takah which signifies to fasten but when it s joyn'd with the word Manus it notes to strike the hand or strike hands when with the word Shophar a Trumpet it signifies to blow as 2 Sam 2.28 Joab blew a Trumpet so 1 Sam. 13.3 Saul blew the Trumpet and Joel 2.1 Blow the Trumpet in Zion Trumpets of old were made of the horns of Beasts of Brasse and Silver And warn the people The blowing of the Trumpet was a warning to the people to look to themselves but this warning was not only by the voice of the Trumpet but also by the voice of the watchman for having blown the Trumpet upon the discovery and approach of an enemy the watchman was to shift for his life and liberty by returning to his people and so to call upon them to provide for publique safety The word in Hebrew for warning is Zahar which signifies to shine illuminate and metaphorically to warn because when a man is warned he is instructed and hath light given in unto him Vers 4. Then whosoever heareth the sound of the Trumpet and taketh not warning if the sword come and take him away Many are so taken up with the world that though they hear of danger at hand yet they will not hear but venture so long that they are caught the sword comes and takes them away The Hebrew is he that hearing heareth His bloud shall be upon his own head He hath no cause to blame the watchman he blew the Trumpet and warned him the fault is in himself that he took not the warning that he made not haste to secure his own life he is guilty of his own death and hath voluntarily brought it upon himself the whole fault is his own that is the meaning of this phrase His bloud shall be upon him or upon his own head which is frequent in Scripture Josh 2.19 It shall be that whosoever goeth out of the doors of thy house into the street his bloud shall be upon his head and we will be guiltlesse that is he shall be guilty of his own death not we 1 Kings 2.37 On the day thou goest out and passest over the Brook Kidron thou shalt surely dye thy bloud shall be upon thine own head thou shalt be the cause of thine own death not I said Solomon to Shimei Vers 5. He heard the sound of the Trumpet and took not warning his bloud shall be upon him Here the reason is given why he is guilty of his own death because he was within the sound of the Trumpet he heard it that proclaimed the danger was at hand but he was secure minding his profit or pleasure and took not warning But he that taketh warning shall deliver his soul He that gives heed to the blowing of the Trumpet and presently hastens into the City or flyes for his life he shall deliver his soul from the hands of the enemies coming he shall be safe the word for to deliver is from Malat which signifies fuga sibi Consulere to provide for ones self by flight saith Avenarius he doth so deliver his soul that is himself for soul here is put by a Synecdoche for a mans selfe Vers 6. But if the watchman
evill wayes and will judge you accordingly this is the conclusion the Lord draws up upon the premises First Observe Wicked men are apt to complain of and carp at the wayes of God They said the way of the Lord is not equall Job 21.15 What is the Allmighty that we should serve him and what profit should we have if we pray unto him We get nothing by his service by calling on his name he is a hard Master he regards not our labour or prayers These were of the same spirit with them in Malachie's dayes who blusht not to say It s in vain to serve God and what profit is it that we have kept his Ordinances that we have walked mournfully before the Lord of Hoasts Mal. 3.14 We were told that no service was like unto the Lords that thosâ— that did mourn for their sins and walk in his wayes should be blessed and live comfortably but we find no such thing we have tryed him and find that he regards exalts and blesses those that never minded him or his wayes vers 15. therefore It s in vain to serve him In the 5. of Jeremy is a notable instance to this purpose vers 11 12 13. The house of Israel and the house of Judah have dealt very treacherously against me saith the Lord. They have belyed the Lord and said it is not he neither shall evill come upon us neither shall we see sword nor famine And the Prophets shall become wind and the word is not in them They said God had no reason to threaten them with sword or famine they deserved no such judgement at his hands and therefore the Prophets that prophesied such things were not sent of God his word was not in them they brought windy doctrines of their own and should together with their doctrines become wind evill shall not come upon us but upon them When Christ was on earth how did the Scribes and Pharisees carp at him his wayes and doctrine see Matth 12.22 John 5.10.18 Chap. 8.48 Cha 10.32 33. In our dayes do not men carp at the Scriptures Ordinances Providences and dispensations of God Such is the pride and arrogancy of man that he dares blame and condemn the wayes and things of God Secondly Observe Men have no cause to complain of or cavill against the wayes of God For First His wayes are equall just righteous however they appear to men he is God and cannot do unjust things He is light and in him is no darknesse at all 1 John 1.5 Just and true are his wayes Rev 15.3 He is righteous in all his wayes and holy in all his works Psal 145.17 The just Lord is in the midst of the City he will not do iniquity Zeph 3.5 Shall not the judge of all the earth do right Gen 18.25 Yes though men do wickedly God will not Habak 1.13 Thou art of purer eyes then to behold evill and canst not look on iniquity he cannot look on it to approve it much lesse to act it Secondly Our wayes are unequall and shall the guilty complain of the innocent Had the Sodomites any cause to complain of God who were so wicked Had the old world which was so corrupt cause to cry out of Heaven which was pure No man hath just ground to quarrel against Gods dispensations when himself walks unevenly before God and his paths are crooked If just men sin and step aside Eccl 7.20 What do wicked men they are altogether out of the way Ps 14.3 They do no good their lives are a constant sinning or a continued sin and should God punish him daily for so doing he had no just cause to fault the Lord Lament 3.39 Wherefore doth a l ving man complain a man for the punishment of his sins Thirdly Upon comparing of his dealings with the righteous falling to commit iniquity and the wicked turning from iniquity it appears to all unprejudiced men who are not blinded with iniquity the one is punished for his apostacy the other is pardoned upon his repentance judgement is the portion of the one mercy the portion of the other If God should punish the repenting wicked man and spare the apostatized righteous man then there were cause of complaint but its contrary therefore his wayes are equall and there is no cause to complain of them Fourthly God hath power over the sons of men they are his family and he may exercise Discipline in his family the house of Israel the Jewes were Gods house he Master of that family and when any sin'd in it he had power to correct them or turn them out of dores and who should fault him it is not childrens duty to complain of their Parents nor for servants to complain of their Lord and Master Fifthly Complaints in this kind will do us no good they will harm us rather for God is judge yea the highest judge and will not only judge us for our other evill wayes but for this very way of charging him to be unjust and cavilling at his dispensations he will judge every one after his wayes neither great nor small can avoide his judgement Let us all therefore take heed how we fault the wayes of God how strange or grievous soever they appear or be unto us Thirdly Observe When men have once taken up prejudice against God and his wayes it s not easie to be remov'd The Jewes had drunk in this conceit Chap. 18. That the wayes of God were not equall and much of that Chapter is spent in proving the contrary to extirpate that mis-conceit but it took not effect they let passe Gods Arguments whereby he cleared himself and carryed along with them their prejudice against him and his wayes as appears in this Chap vers 17. 20. Yet ye say The way of the Lord is not equall When weeds are gotten into the ground and rooted there it s not easie to cleanse that ground from them when errors delusions corrupt opinions and prejudice against the truth are gotten into the head or heart it s not an easie thing to get them out Many wonder that Ministers should not convince unlearned and weak men of their errors and take them off from their opinions and prejudices but they should consider some men will not be convinced either by God or man These here were not convinced by God nor the Pharisees by Christ John 15.6 7. 10. Chap nor the Athenians by Paul Acts 17. Verses 21 22. And it came to passe in the twelfth yeer of our captivity in the tenth month in the fifth day of the month that one that had escaped out of Jerusalem came unto me saying The City is smitten Now the hand of the Lord was upon me in the evening afore he that was escaped came and had opened my mouth untill he came to me in the morning and my mouth was opened and I was no more dumb HEre the 3 general part of the Chapter takes place and is a denunciation of judgement against those that
especially did God gather his sheep out of Babylon and bring them to Zion then did he feed them upon the mountains of Israel by the Rivers So that in this verse are three grand mercies 1. Eduction out of a miserable condition 2. Introduction into a good condition 3. Preservation in that good condition Vers 14. I will feed them in a good Pastuâ— and upon the high mountains of â—rael shall their fold be In this verse are two mercies more promised 1. Good fat Pastures 2. Rest both which are very needful for Flock After their Reduction into Canaan they shall not â—ply have Pasture but good Pasture fat pasture viz the goâ— word of God the Gospel which is Milk Wine Bread M row and Fatness this feeds hungry souls and makes lean sheep fat and as their pastures should be fat so their folds should be good Sheep have their folds to rest in and so are safe from heat cold and other dangers The Church is the fold for Gods sheep there they have rest and safety the several Churches are the several folds where the sheep find rest and refreshing The Jews from this verse as Sanctius reports conclude that the Messiah is not come because that when Christ was on earth there was no gathering of the Jews nor feeding of them with such good pastures as were promised to be in the time of the Messiah Our Messiah they say was rather for the dissipating of the Jews then the congregating of them he drave them into lean pastures and gave them no fat pastures for after his coming they were scattered into all parts of the world The gathering here spoken of was not meant only of the Jews but of the Gentiles also our Messiah made way for them and gathered in them and he would have gathered the Jews to him Matth 23.37 O Jerusalem Jerusalem how often would I have gathered thy children together even as a Hen gathereth her Chickens under her wings and ye would not The Jews would not be gathered unto Messiah he would have gathered them but they would not they looked for a Messiah in pomp and glory that should have restored the Kingdome to the Jews and made them great in the world above other Nations great places riches and honours were the fat pastures they minded Christ did not feed his sheep with such pastures but with spiritual dainties heavenly manna divine truths promises and ordinances he did their refusall of the Messiah putting him to death and wishing his bloud to be upon their heads was the cause of those heavy judgements that came upon them and their dispersion thereupon 1 Thess 2.15 16. Vers 15. I will feed my flock and I will cause them to lye down Other shepherds have neither fed them nor let them have rest they have wearied them and preyed upon them but God would both feed them and see that they should have rest he would cause them to lye down as sheep in their folds lye down and have rest so God would order it that his sheep should have rest and refreshing in their folds in the Congregations they are of Vers 16. I will seek that which was lost and bring again that which was driven away c. In the 4. verse the neglect of the shepherds of Israel was set out and here God promises to supply their neglect and do what they did not First He will seek that which was lost they did not so those that were lost they left them to perish God is more mindful of his he seeks them up and will not loose them Hos 2.23 I will say to them which were not my people Thou art my people Saul was a blasphemer a persecutor an injurious Person in a lost condition and the Lord sought him out Acts 9. Secondly He will bring again that which was driven away The Israelitish shepherds did it not but the God of Israel would do it David was driven away by Saul and Absolom but the Lord brought him back again 1 Sam 19. 2 Sam 15. 19. Cha Thirdly He will bind up that which was broken They minded not those that were in such a condition and needed binding up the Lord did who is the good shepherd Isa 61.1 He hath sent me to bind up the broken hearted When Peter had broken himself by denying the Lord Christ so fearfully as he did the Lord bound up his wounds and relieved him Fourthly He will strengthen that which was sick and weake they omitted it but the Lord regarded such and strengthned them Ezek 9. There were some sick at heart lamenting for the abominations done in the midst of Jerusalem but the Lord sent one to confirm them and set a mark upon their foreheads First Observe Gods flock being committed to the vigilancy and care of Magistrates and Ministers he will enquire how they have discharged their trust and require his flock at their hands Behold I will both require my sheep and seek them out I committed them to your charge I expected you should have had a special care of them kept them so that none should have been wanting or prejudiced any way like good shepherds but you have not minded the safety and welfare of my Flock some are wanting where are they some are in a languishing and perishing condition how is it that they are so give me an account of these things I will bear it no longer at your hands Secondly Observe That Gods Flock doth sometimes meet with storms and such foul weather as scatters them here and there They have been scattered in the cloudy and dark day They had not all serene and good dayes but many cloudy dayes and dayes of darknesse In Manasseh's time they had black and bloudy dayes which made a great scattering of the sheep 2 Chron 33. So in Jehoahaz Jehoiakim Jehoiachin and Zedekiahs reign there were clouds tempests whirlewinds from the South North and other parts from Egypt Babylon from Moab Syria and Ammon 2 Kings 23 24 25. Chap which made at last a totall dissipation of the Flock Had not we dark and cloudy dayes which scattered the Flock of God into severall Countryes in the time of the late Princes and Prelates had not Ireland a black day when the massacre was there and as it is with the Flock in general so with particular sheep and Lambs they have cloudy and dark dayes wherein they find themselves scattered Thirdly Observe However others neglect the Flock yet God is a vigilant faithfull and tender hearted shepherd over them God will seek out the sheep deliver them from enemies and bring them to Sion he will give them fat pastures cause them to enjoy rest in good fields if any be broken he will bind them up if any be weak or sick he will heal and strengthen them if any go astray he will reduce them David found the Lord to be such a shepherd unto him Psal 23.1 2 3. The Lord is my shepherd I shall not want If I be hungry he hath
in the world men of soul or foulie men but not one of them did know God or seek after God Paul therefore hath laid it down for an universal Maxime That the animal natural or soulie man receives not the things of the spirit of God for they are foolishnesse unto him Whilest he is without the spirit of God they are no better than foolishnesse unto him and so are rejected by him Sixthly Observe The principle of spiritual life and motion is the spirit of God I will put my spirit within you and cause you to walk Immediately upon the putting in of the spirit into the heart of any there is life and motion men live and move spiritually Some make grace the principle of life and motion but all grace flows from the spirit Gal. 5.22 23. Ephes 5.9 and why should grace have that honour is due to the spirit It was the entrance of the spirit which quickned the dead bodies of the Witnesses and caused them to move Rev. 11.11 and it is the entrance of the spirit which quickens dead souls and causes them to move We must beware of an error here which hath siezed upon divers of late viz That because the spirit is in us and the principle of life and motion that therefore the spirit doth all Matth 10.20 It is not ye that speak but the spirit of your Father which speaketh in you so it is not you that do but the spirit in you and if the spirit speaketh and do all we must sit still and leave our selves to the spirits motions and actings This is a dangerous error know therefore That though the spirit be in men and the principle of life and motion yet it doth not act or work without us in the putting in of the spirit we are Passive John 3.6 we concur no more to our birth then a child doth to its generation but when the spirit is in us and hath quickned us then there is the co-operation of man with the spirit Rom 8.16 The spirit beareth witnesse to our spirit vers 26. It helpeth our infirmities Acti agimus the spirit acts us and we co-act with it If the spirit did all then the spirit should repent believe and not man but what cause hath the spirit to repent or believe it never sinned it stands not in need of help or mercy that place Matth 10.20 is not absolutely to be taken that they did not speak for so it should be false Luke 12.12 The holy spirit shall teach you in the same hour what ye ought to say They spake and the spirit taught them to speak the place is to be taken comparatively not you but the spirit that is it is rather the spirit than you the spirit is the principle which sets you on For men to sit still and leave all to the spirit is a grieving of the spirit and contradicts what the spirit hath given out Matth. 7.7 Ask and it shall be given you seek and you shall find knock and it shall be opened unto you The spirit would have us use means and doth most vigorously assist us when we are most diligent in the use of them Prov. 2.3 4 5. 2 Chron. 15.2 Quest If the spirit be put into us dwell in us and be the principle of life and motion what need the soul look unto Christ for any fresh or further supply Answ 1. It is granted there is a sufficiency and fullnesse in the spirit yet because it is the will of God that we should look unto Christ we are bound to do it Heb. 12.2 Looking unto Jesus the Authour and Finisher of our faith 2 Tim. 2.1 Be strong in the grace that is in Christ Jesus and Paul himself 2 Cor. 12.8 9. looked up to Christ for more help notwithstanding he had a fullnesse of the spirit within him Acts 13.9 Answ 2. The spirit is not the head of the body though it be in the body that honour is Christs Col. 1.18 He is the Head of the Body the Church and from it the whole body receiveth influence Eph. 4.15 16. Col. 2.19 it s requisite therefore that every member in the body should look up to the head Seventhly Observe God first makes men good and then they do good first he puts his spirit into them and then they walk in his wayes It is said of God himself He is good and doth good Psal 119.68 He is first good and then good comes from him so God makes men good by the infusion of his spirit and then they bring forth spiritual fruit Ephes 2.10 We are his workmanship created in Christ Jesus unto good works Since mans fall amongst all the sons of men God finds none good Rom. 2.10 There is none righteous no not one if any be so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath made him so by his spirit he hath made him a new creature so fitted him for good works the Tree must first be good before the fruit be good amongst men good actions are first done and then men are reputed good but with God it is otherwise he makes men first good and then they do good actions they do not make themselves good by their free will by frequent acts of good but God puts in his spirit towards which they contribute nothing and thereby they are made good and act answerably then their actions have life in them worth in them and are suitable to God who is a spirit and must be worshipped in spirit and truth Let men look heedfully to themselves and not stand upon their actions men may do many actions outwardly glorious and magnified by men themselves being corrupt and naught if men have not the spirit of God in them their actions are no better than corrupt fruit of a corrupt Tree they do not please God and if any have not the spirit of Christ he is none of his He is neither good nor doth good Eighthly Observe In what heart soever the spirit dwells there will be outward and visible manifestations of it Grace within will appear without I will put my spirit within you and cause you to walk in my statutes to keep my judgements and to do them The spirit is like the Sun in the Firmament which cannot be hid long though it may be clouded for a season the Cough and Grace are of such natures as will not be concealed and the spirit is of that nature as it will diâ—â—â—â—er it self in the man it is within causing him to change his courses and to walk in other wayes then ever he walked in When the spirit is put into a swearer a lyar an unclean person an extortioner a bloudy persecutor it makes the swearer fear an oath the lyar speak truth from his heart the unclean man to possesse his vessel in sanctification and honour the extortioner to make satisfaction and give half of his goods to the poor and the bloudy persecutor to love and preach the Gospel he persecuted so demonstrating it self to