〈◊〉 The Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provideâ— eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem nâ—s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an eâ—câ—pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to â—scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his
Chap. 31.16 Ill counsell from great ones doth great mischiefe Nah. 1.11 There is one come out of thee that imagineth evill against the Lord a wicked Councellour It 's spoken of Nineveh concerning Senacherib Wee have many come out of us that are wicked Councellors and prevaile with the people to doe what they counsell Did not Prelates Judges Nobles Princes lately give ill counsels and were not the people too forward to hearken All counsels that seeme good are not alwayes safe men should therefore examine others counsels whethey they be such as agree with the word of God are really for the good of Church or State before they approve or entertain thâ—m Take heed what counsels you take from great ones that are corrupt this hath endangered Cities Churches whole Kingdomes Take counsell of the great God who dasheth all wicked counsels and establisheth his owne Psal 33.10 11. He brings the counsels of men to nought but the counsell of God endures for ever 7. That great ones are greatly secure they put the evill day far from them It is not neare They are lavish to entertain thoughts that may disquiet their hearts or shake their foundations Honours pleasures â—ecular affairs take them up so that they feare not changes they consider not the evill day they are as quiet as men that are in Covenant one with another Isa 28 14 15. Those rul'd the people they said Wee have made a covenant with death and with hell are we at agreement When the overflowing scourge shall passe through it shall not come unto us The great ones were Covenanters such as rul'd the City but with whom did they covenant with Death and Hell and now fear'd not any threatnings of them by the Prophets Although the Prophets threatned Death Hell to them it was as nothing they feared not Some think they being Idolatrous sacrificed to Pluto fatum Atropos those gods they conceived had power over Death and Hell and so had them their friends and liv'd without fear Amos 6.3 Hee tels you of some put farre away the evill day but who were they Men of place and power they were such as caused the seate of violence to come near that lay upon beds of Ivory that stretched themselves upon their couches and did eate the lambs out of the flocks and Calves out of the midst of the stall they were dauncers drinkers and such as anointed themselves wiâ—h the chiefest oyntments These are men setled on their lees as Zeph. speaks Chap. 1.12 They were like wine in vessels not emptied from vessell to vessell but setled in their sinfull security and not only great ones are secure but Zach. 1.11 The Angell told the man among the myrtle trees that all the earth sate still and was at rest Security is an epidemicall disease 8. See the impiety and prophanesse of these men 1. They oppose God and give contrary counsell to what he had given by Jeremie that they should not build houses in that place but in Babylon Jer. 29.5 6. and that because of the great judgment was comming upon them but they say it is not neare let us build houses there is no danger or if the enemy should come we had need build and strengthen our selves thus they counsell contrary to the Prophet and to God 2. Their prophanesse they scoffe at the word of God This Citie is the cauldron we are the flesh Jeremie had told them that God would bring the Chaldeans upon them and boyle them in that City like flesh in a Cauldron This they scoffe at strengthening their malice and prophanenesse from abuse of the word of God This made Jer. say I am in derision daily every one mocketh me the word of the Lord was made a reproach unto me and a derision daily Jer. 20.7 8. There is such corruption in the heart of man that it turnes the best things of all into bitternesse Isa 28.14 15. Heare the word of the Lord yee scornefull men The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri derisionis they mock'd and scoffed at what was prophecyed what ever the Prophet threatned they derided it therefore vers 22. Be not mockers lest your bands be made strong lest you have double fetters double judgements 2 Chron. 36.16 They mocked the messengers of God and despised his words all his threatnings And Peter 2 Pet. 3.3 4. tels us there shall come scoffers walking after their own lusts saying where is the promise of his comming Those under the law scoffed at the threatnings these under the times of the Gospell scoffe at the promises Those of Christs comming of the resurrection last judgement the end of all and life eternall such as these walk after their own lusts they bring a Citie into a snare Prov. 29.8 The Sept. translates the word scornfull Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men are pestilent men the very plagues of Church and State contemners of God men Jude said it long since that there should be mockers in the last time and we have found it true there be as prophane bitter scoffers amongst us as ever were even the truths of God are scorn'd and scofft at 9. No devices counsels attempts of men can null or frustrate the purposes of God They devise mischief give ill counsell scoffe at the truths of God put the people upon contrary designes yet all this would not doe desolation was neare the Chaldeans came they were besieged in that Citie boil'd in it as flesh in a Cauldron and Gods counsels truths threats tooke place notwithstanding all their counsels and endeavours to the contrary Balaam was hired by Balack to crosse Gods designe in cursing of his people he attempted to doe it but God overpowred him he could not do or speak ought to their prejudice Numb 23.38 therefore he professed Chap. 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be said of Jacob and of Israel what hath God wrought Man would have wrought mischief but could not what hath God wrought he hath wrought and none could hinder therefore Isa 14.27 it s said the Lord of Hosts hath purposed and who shall disannul it not Balack or Balaam not Jaazâ—niah or Pelatiah not the 25. Rulers in Jerusalem his hand is â—tretched out and who shall turn it back It 's not in the power of Princes no not the Prince of darknesse to let his worke to alter his counsels what God hath determined shall so come to passe as he hath determined v. 24. Surely as I have thought so shall it come to passe and as I have purposed it shall stand and all his pleasure shall be done Isa 46.10 so that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 VERS 4 5 6 7 8 9 10 11 12. Therefore prophesie against them prophesie O Son of man And the Spirit of the Lord fell upon me and
Sam. 12.22 When Heaven and Earth shake the Lord will be the hope of his people Joel 3.16 The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of repaire or harbour 3. It is free grace and favour that God doth take any people to be his and becometh a God unto people chuse not God he saith They shall be my people and I will be their God We are vile in our natures wicked in our works no lovelinesse or profitablenesse is in us or by uâ— Ezek. 16.5.6 When thy person was loathed and thou wast polluted in thy blood I sayd unto thee live There is nothing in a Nation that sets his heart a work to doe a people good it was not their greatnesse moved him Deut. 7.7 They were the fewest of all people nor their goodnesse for what was their father Abraham Josh 24.2.3 Terah Abraham and Nachor were idolaters they served other Gods saith the text and I took your Father Abraham so when God tooke his seed in Aegypt they were idolatrous Ezek. 20.5.6.7 There is no righteousnesse in people to moove God neither can any sin in them hinder God from putting forth acts of his free grace Dâ—u 32.10 Speaking of Israel he found him in a desart Land and in the wast howling Wildernesse to which some allusion may be Cant. 8.5 God found out and tooke this people in a wicked lost distressed condition and brought them out by his power and made them his people by his grace 1 Sam. 12.22 It pleased the Lord to make them his people 4. God doth not equally dispense his grace and favour some are his people and he is their God others are not many Nations were left when the Jewes were taken yea all other Nations Amos 3.2 You onely have I knowne of all the Families of the Earth The Lords favour fell upon the Jewes and not others Some infer from Gen. 22.18 In thy seed shall all Nations of the Earth be blessed that God loves all equally at that time he did not the words are a promise of what should be not of what was neither is it so now for if he lâ—ves all alike why doth he deny the means of grace to many Nation why doth he not blesse and make the same effectuâ—l equally to al where they are Besids such an opinion over â—â—ow Election Gods dominion over the Creatures and his freedome in dispensation of grace and mercy John 10.26 Acts 13.48 5. Those are the Lords have a strong ground to plead with God in prayer for any mercy Where is relation and intrest there is encouragement to aske if God be ours and we his surely we may plead with him for great things in our prayers The people of God did so of old Jer. 14.9 Psal 80.4 Isa 64.9 Deut. 9.26 2 Chron. 20.12 Chap. 14.11 VERS 21. But as for them whose heart walketh after the heart of their dteestable things and their abominations I will recompence their way upon their owne heads saith the Lord GOD. THis Verse is a threatning to those should persist in their evill wayes yet a comfort to the godly that the Lord would judge them and ease them of them Detestable things and abominations These words have been opened in the 18. vers and Chap. 5.11.7.20 Quorum cor ambulat ad cor Heart of their detestable things Hebrew is their heart going to the heart of their detestable things Aprez le desire de leur infametes Idolls have an interpretative desire to be worshipped Heart is sometimes put for the midst of a thing Exod. 15.8 The heart of the Sea Which is cald Ezek. 27.4 The midst of the Sea So their heart was in the midst of their Idols or amongst their Idols what was delightfull in them that was as the heart of the Idoll and their hearts were carryed thereunto Or thus you may take the words they conceiv'd some deity to be in their Idols and they labourd to please and doe those things delighted the heart of that deity Those rites ceremonies wayes whereby they worshipped their Idolls may be cald the heart of their detestable things It was a law among the Heathens that every God should be worshipped as he thought good and the way prescribed by him of worshipping was as the heart and life of the Idoll and the Idolatry I will recompence their way upon thtir owne heads Of these words see what hath been said Chap. 9.10 Chap. 7.3.4.8 That when the Lord makes gracious promises to a people Obser 1. they doe not refer to and fetch in all This Observation rises from the two former Verses this laid together God promises to give them onenesse newnesse tendernesse of heart he promiseth that he will be their God and they shall be his people These promises were absolute yet made good unto some of the Captives not unto all But as for them whose heart walketh after c. They should not come within the compasse of them Many promises of the Lord are delivered indefinitely without restriction and absolutely without condition and yet are made good onely to some even those are given of the father unto Christ many of these after the Captivity never had these promises made good unto them yet God was faithfull in that some had the fruit and comfort of them 2. Tares Hypocrites and naughty ones will be in the Church alwayes some had new spirits tender hearts and walkt in Gods Statutes others had old spirits hard hearts and walked after detestable things some threw away all abominable things and others there hearts went after them They comming out of Babilon and laying the foundation of a new Church it was probable that none but choice ones should have been of it or in it but their were Usurers Sabbath-breakers and such had mingled themselves with strange Wives Nehem. 5. 13. C ham was in the Aâ—ke Judas among the Apostles the Church abounded with Hypocrites in Christs dayes Matth. 13.30 there will be Tares among the Wheat to the end of the World 3. Afflictions great and long doe not sanctifie they were to be in Captivity and that seventy yeares yet after their returne the hearts of many would be carryed to their detestable things It s granted that after they came out of Babylon they never fell to Idolatry that is the body of them did not but doubtlesse some particulars did their hearts went to the heart of their detestable things when they saw some of the old Idols or relicks of them they were affected with them Affl ctions of themselves purge not out corruption nor take the heart off from evill things 4. Mens hearts are in false wayes and worship they take pleasure in superstitious and idolatrous practices Things invented by men and brought into the worship of God are pleasing to humane senses to carnall reason mens corruptions and so take their hearts when the Calfe was made Exod. 32.19 they were greatly affected with it and danced about it 1 Pet. 4.3 Lasciviousnesse
rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
Gods wrath sometimes is so hot that it takes not onely away the present comfort but even the future hope of temporall things they should have no benefit of the year of Jubile when it came they should not return again although they should suffer much long be alive at a time when mens hopes were wont to be fully answered for their lands and houses yet they should be without hope they dealt hypocritically with God they were an hypocriticall nation Isa 10.6 And the hope of hypocrites shall perish be cut off be a spiders webbe Iob 8.13 14. They grow great and greene but God hath judgements to cut them down they are fastned to the wals of the house as the Spiders web but God hath a beesome of destruction to sweepe them away what ever wicked mens hopes are of greatnesse here and happinesse hereafter yet God in his wrath can and oft doth blast them altogether Iob 14.9 Thou washest away the things which grow out of the dust of the earth and thou destroyest the hope of man Observ 4 4. The judgements decreed and given forth by the Ministers of God shall certainly take place The vision shall not returne without its accomplishment efficacy and fruit God foreknows all emergents oppositions events nothing can withstand or finally impede the execution of his decrees and threats hee is wise in appointing them faithfull to perform them and mighty in the execution of them Isa 43.13 I will worke and who shall lett it When God hath not promised or threatned none can let his working much lesse when the word is gone forth of his mouth and himselfe is engaged to make it good see Isa 55.11 My word shall not return unto me void but it shall accomplish that which I please God will see to it constantly that it be so and seeing it s so and God now working in his judgments Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him for he spake and it was done Psal 33.8 9 Observ 5 Mens sins doe not strengthen them but weaken them No man shall strengthen himself in the iniquity of his life there is no strength comes in by sin it deprives us of our strength it blinds the mind prejudices the strength of reason it wounds the spirit guiltieth the conscience which accusing causeth despondency and makes asham'd it adds weight to all afflictions fils with feares and so produceth discouragements it keeps out the comfort benefit of the Ordinances makes God out with us all creatures against us brings a curse upon our undertakings subjects us to the curse of the Law and sentence of Condemnation any of these will weaken the heart of a sinner much more all In Ezek. 16.8 Jerusalems sinnes are reckoned up and vers 30. How weake is thine heart seeing thou dost all these things They do not strengthen but sink thee Innocency Righteousnesse strengthens Prov. 28.1 Observ 6 6. Sin is the life of a wicked man as blood is the life of all flesh Levit. 17.14 It maintaines and strengthens the life so iniquity is the life of all sinful flesh wicked men live upon wicked ways It 's pastime to a foole to doe wickedly Prov. 10.23 There is a life of sinne in the soule and things of Iniquity maintaine that life Christ lives in and by the Father John 6.57 A godly man lives in Christ 2 Tim. 3.12 And a wicked lives in sin delights in it feeds upon it 1 Tim. 5.6 She that liveth in pleasure is dead Observ 7 7. When God comes in judgment there is nothing can strengthen or secure a sinful people against the punishment of their Iniquity no power no policy no priviledge no wealth Jerusalem had as much to plead as any place in the World and those people had the choisest priviledges of all others Amos 3.2 You only have I known of all the families of the Earth therefore will I punish you for al your Iniquities They were known above others none had so many miracles speciall providences blessings truths Prophets ordinances none were seated better oftner delivered honour'd with such Titles as they were and no people sin'd as they sin'd their sins exceeded the Heathens Ezek. 5.6 And now neither their priviledges nor their sins could exempt them from or relieve them under their sufferings Their iniquities hastned the Enemies sharpned their swords and arm'd them with severity to their utter destruction there is nothing in creatures in the ways of wickednesse to help in the day of wrath Amos 2.13 14 15 16. CHAP. VII 14. They have blown the Trumpet even to make all ready but none goeth to the battle for my wrath is upon all the Multitude thereof IN this Verse is set downe one of the most grievous calamities that could befall them namely despondency of mind they were called upon to Battle but none had a heart to goe forth to it and the cause is given my wrath is upon them all Some conceive these words to be spoken Ironically and read them thus Blow the trumpet let all be in a readinesse O ye Jewes call forth call together your strong Souldiers let all arm and hasten to meet the Enemy he is come into your Quarters ready to assault you in your Cities Where are you why doe you not appear in the open fields or stand upon your Guard to defend your Countrey and Cities you are cowardly spiritlesse men There is none goeth to the Battle Such Ironies and Sarcasmes the Scripture sometimes hath Isa 8.9 Associate your selves O yee people and yee shall be broken in pieces Isa 21.5 Arise yee Princes and anoint the Shield Belshazar and his Nobles were voluptuous the Medes were comming to his destruction undermyning the wals of Babylon and here the Spirit of God upbraided him and his Princes for their effeminacy and cowardlinesse We may take them literally They have blown the trumpet given publique notice to City and Countrey to make ready for Warre but none stirs none goe forth they are without spirit The first mention of Trumpets we find in Scripture is Exod. 19.16 And there they were used at the giving and promulgation of the Law and to this day in many places Lawes are proclaimed with the sound of Trumpets They were also used to proclaime Fasts and convocate solemn Assemblies Joel 2.15 Blow the trumpet in Zion sanctsie a Fast call a solemne Assembly and solemn Feasts Psal 81.3 In worship 2 Chron. 5.12 13. In the journeying of their camps Numb 10.2 For then the cloud that used to be over them remov'd Numb 9.22 Then Moses prayed Numb 10.35 And then the Trumpet sounded vers 5 6. It was also used to warne the people against the danger of Warre Ezek. 33.3 And in their Wars Josh 6.9 Here they blow the Trumpet to warn them of the danger to quicken them up to prepare against it There was loud sounding and vehement crying arme arme arme and none went out to the Battle
they wanted not Men Means Munition Horses Chariots Spears Shields they had but hearts they had not no courage to fight with their Adversaries to stand for Religion their Countrey liberty or lives Observ 1 That when God is wrath all preparations and attempts are in vaine They blow the Trumpet make ready for Warre and none stirs to goe forth and what is the reason the wrath of God is upon the whole multitude God was not with them to counsell to encourage them to prosper their attempts and so nothing came of all Humane endeavours sinke when they are not sâ—conded by God aeconomicall and politicall affaires fall to the earth when they are not upheld by heaven Psal 127.1 Except the Lord build the house they labour in vaine that build it 'T is not man and wife can build up a family without God This the Elders knew that said to Boaz Ruth 4.11 The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel So except the Lord keepe the City the watchmen watch but in vaine Let Cities States Kindoms have many watch-men let them be faithfull and industrious yet if God watch not more then they doe more then they all is lost Cities have been suddenly surprized Kingdoms over-run notwithstanding all the art vigilancy and industry of men It s not the Counsell Militia Magistracy Ministry of a City or Kingdom that can secure them if Gods wrath be upon them Observ 2 2. That it 's a dreadfull evill when the heart and spirit of a people is taken away Here was danger calling to arme and goe forth but none went forth they were heartlesse unspirited men It 's a great mercy among other necessaries to Warre to have men of valour If there be money armes skill men and not courage all is nothing When Goliah defied the Armies of Israel 1 Sam. 17.10 11. They were dismayed their hearts failed within them and had not God put courage into David all Israel had lain under the reproach of one Philistine It 's observable in Scripture that in Judah were many valiant men 2 Sam. 24.9 There were 500000. such in Davids days In Abijah's days there was an Army of 400000. valiant chosen men 1 Chron. 13.3 In Asa's dayes was an Army of 580000. out of Judah and Benjamine and all of them were mighty men of valour 2 Chron. 14.8 In Ahaz dayes were 120000. valiant men of Judah slaine in one day 2 Chron 28.6 The men of Judah were famous for their valour yet now there were no valiant men left there were none had hearts to goe forth and give the enemie battle The promise was that one of them should chase a thousand and two put ten thousand to flight Deut. 32.30 The meaning is they should mightily prevail in battle this was in case they provok'd not God against them And therefore it follows except their Rock had sold them and the Lord had shut them up if it were come to that then they should be faint-hearted and feeble and so was it now God their Rock was against them he had sold them into the hands of the Chaldeans and shut up their spirits and the strong were become as tow Isa 1.31 They were heartlesse headlesse armlesse none durst oppose the stout and proud adversary God hath variety of wayes to frustrate the endeavors of men and one among other and of the saddest nature is to unspirit men It 's a wonderful judgement when the wisdome of the wise doth perish when the understanding of the prudent is hid Isa 29.14 And it 's as heavy strange a judgement when the mettle and courage of valiant Souldiers in time of neede is not to be found The Germans were a warlike people and Lavat observes that after the Councel of Constance their spirits failed them there they dealt unfaithfully with Husse and after cruelly and shamefully they put him to death and attempting to bring the Bohemians to the old way of worship they were easily overcome and sometimes fled at the sight of their enemies Observ 3 3. Apprehension of Divine wrath discern'd and approaching dispirits strong men there were without doubt many strongmen in Judah as at other times but they were without spirit their sins had stirred up God to bring the Northern Force upon them Nebuchadnezzar with all his Forces they were now entring their land ready to sit down before Jerusalem and they saw now the sad threats of the Prophets fulfilling God even fighting against them and this sunk their guilty hearts Deut. 32.25 Terrour within shall destroy the young man The young men that are full of blood spirits lively even terrour within shall destroy them Their guilt wil not only unspirit them but unlife them Job 15.20 The wicked man travaileth with paine all his dayes He hath prickings stingings within And vers 24. Trouble and anguish shall make him affraid they shall prevail against him as a King ready to the battle There is power in these to destroy a sinner as in a King arm'd attended with a multitude of Souldiers to ruine his wounded his flying adversaries Jeremie knew the power of Divine wrath and therefore prays Chap. 17.17 Be not thou a terrour unto me thou art my hope in the day of evill Hee feared left hee that was his hope should be his terrour the day of evill awakens sleepy guilty dead works and then God before trusted in becoms dreadfull look well to your hearts and consciences get off the guilt upon them and get out the filth in them Heb. 9.14 The blood of Christ doth purge the conscience from dead works That is all sins and all guilt which works death and binds over to death but that 's not all they lie as dead things in the soule and upon occasion revive have their resurrection and slay us anew CHAP. VII 15. The sword is without and the pestilence and the famine within hee that is in the field shall dye with the sword and hee that is in the City famine and pestilence shall devour him OF Sword Famine Pestilence I have formerly spoken God hath these Judgements in his hand and can let them out when and where he pleases and when Gods publique Judgments are abroad there is no safety for sinners in their Cities in the Fields God will pursue them though they flie and slay them though they be never so stout He will not only scare them with these but he will destroy them by these CHAP. VII 16. But they that esacaped of them shall escape and shall be on the mountaines like doves of the valleys all of them mourning every one for his iniquity 17. All hands shall bee feeble and all knees shall bee weake as water 18. They shall also gird themselves with sack-cloath and horrour shall cover them and shame shall be upon all faces and baldnesse upon all their heads 19. They shall cast their silver in the streets and their gold shall be
by them 4. That they were disappointed now and could not bribe the Chaldeans with all their Estates to spare them they regarded not Gold Isa 13.7 Hence the Chaldee renders that in Prov. 11.4 Riches profit not A Lye profits not Riches are lying and deceitfull things they disappoint and this wounded them 5. They were so smitten with feare distraction and blindnesse that they saw not what to doe with their Wealth but threw it away they doe not carry it away 6. That what they had laboured hard for kept with difficulty priz'd so high must now in a moment be parted with and thrown away 7. That all opportunities were now lost of doing good to their friends or others with their Estates 8. That they should be exposed to more shame scorne misery and be more sensible of the same then those that never had any Estates like one that hath warme cloathes and being stript of them is more affected with the cold then Beggers that feels it every day 9. That they had not sought the eternall good of their soules with their Estates but sin'd with them and made way for a dreadfull account 10. And lastly that their lives were in the greater danger the more wealthy they were Riches invite enemies to plunder Jerem. 49.31 Fat Cattell are neerest the slaughter Wealthy men are called Fatt men they are filled and fatted with their great Estates and the wrath of God came first upon them Psal 78.31 Judges 3.29 It was their Gold that caused the Jewes bellyes to be ript when the Romans tooke Jerusalem Obser 3 3. Note here the folly of covetousnesse men tainted with that sinne lay up wealth for they know not whom for their Enemies the Jewes were a covetous people Mich. 2.2 Isa 57.17 They were generally given to covetousnesse even great and small Jer. 6.13 8.10 Their eyes and hearts were for nought but Covetousnesse Jer. 22.17 Wealth was the onely object of their eyes and Idolls of their hearts they had treasures but God could give tbem away to Spoylers Jer. 15.13 Yea all their Treasures Jer. 17.3 Little did these covetous Jews thinke that the Babylonians should be inriched with their lâ—bours wealth and treasures they had vexed their heads hearts and hands to get Houses and Vineyards banks of Silver and Gold and now meere strangers men their soules hated must possesse their desirable things and fill their pockets with their Treasures this misery is upon all men that they cannot foresee who shall enjoy what they get and therefore it should prevaile with men to labour lesse for the creature seeing they work for they know not whom It may be a Babylonian some bloody Cavalier Idolatrous Papist or bitter Enemy to God and his Saints some one he never saw exchang'd a word with had any reference unto and what thou hast been twenty or thirty yeares in gathering he shall possesse in one houre David Psal 39.6 brands this practice with vanity and disquietment of spirit Surely every man disquiets himselfe in vaine and why He layes up riches and knowes not who shall gather them who shall be owner and take them into his custody Solomon upon this ground hated his labour in pursuite of the creature because he knew not whether the man came after him should be a wise man or a foole Eccles 2.18 19. You know neither the man nor his qualities who shall come after you and why will you disquiet your selves for you know not whom wise men or fooles Saints or Devils You will say its for your Children If so they are either godly or ungodly if godly they have wealth enough God is their portion he will blesse their endeavours and provide sufficiencies if ungodly a little is enough if not too much for them But you are not sure to leave your estates to your Children nor to keep them your selves remember Thieves and Robbers are in the Land and if you labour all day for Thieves at night what folly will this be 4. Abuse of our Estates defiles them and brings the wrath of God upon them their Silver and Gold they had hoarded up confided in maintained their pride lusts Idolatry withall that must be separated as an unclean thing Levit. 14.55 The Leprosie defiled Garments Houses and sinne defiles persons whole Estates when men divert their Estates otherwise and to other ends then God hath appointed them they wrong the creature imbondage it to their owne lusts they defile it and bring the curse of God upon it Isa 24.5 6. The earth is defiled under the Inhabitants thereof because they have transgressed the Lawes changed the Ordinances broken the everlasting Covenant Therefore hath the curse devoured the earth and they that dwell therein are dosolate Their sinne defiled the Land and fruit of it and brought the curse of God upon all When Adam and Eve put the fruit of the Tree to another use then God appointed they then brought the curse upon themselves and the whole Earth Jer. 15.13 Thy Substance and thy Treasures will I give to the spoyle and that for all thy sinnes If you would not have your substance defiled and cursed take heed of abusing it 1. First acknowledge all you have to be the Lords you are Stewards not Owners Hos 2.9 God cals it his Corne and Wine c. not only receive them as from God but acknowledge them to be the Lords 2. Labour to see much of God in your Estates most look at the outside the glasse the gally-pot not at what is within God is in the creatures Rom. 1.20 3. Make use of all truths you heare about the insufficiency and emptinesse of the Creatures say here is much Silver Gold Bread but I live not by these but the blessing of God these are nothing without him 4. Worke up your hearts nearer to God by them Estates should be as Ladders and Mountaines when you are on them you goe up towards Heaven and when at the top you are nearest Heaven 5. Have your eyes ever upon some thing better then your Estates unto which make your Estates servicable 6. Lay out your Estates for God his Worship Cause the Publique the Spirituall good of your Families and Friends reliefe of the poor It s Christs direction Lay not up Treasures but lay out give and it shall be given you c. 7. Meditate oft upon that Scripture Come give account of thy Stewardship Luke 16.2 as you do of your Silver and Gold CHAP. VII 20. As for the beauty of his ornament he set it in Majesty but they made the Images of their abominations and of their detestable things therein therefore have I set it farre from them 21. And I will give it into the hand of the stranger for a prey and to the wicked of the Earth for a spoyle and they shall pollute it 22. My face will I turne also from them and they shall pollute my secret place for the Robbers shall enter into it and defile it IN these Verses comes
Lord for he is good for his mercie endureth for ever c. And Psal 107.8 O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men 4. Unspirituall worship pleases not God neither profits the worshippers they had the Temple ordinances of it appeared oft before God brought their Sacrifices but God threatens them and all their worship their Civill estate and Ecclesiasticall also should be ruined God in worship lookes at the hearts and spirits of men if they be absent from but halfe or in part in the worship God regards it not Their oblations are vain oblations Isa 1.13 Their fasts and prayers are a trouble a weariness to God v. 14. And he tels them that he had mouth-neerness heart-farnesse lip labour heart-dishonour Isa 29.13 yea Ezek. 33.31 He had mouth-love mouth-worship when their silver and gold had heart-love Cor est principium vitae cogitationis omnis voluntatis actionis heart-worship It 's the heart is the principall thing in Gods eye My son give me thy heart Prov. 23.26 If that be not given him in worship nothing is given nothing is accepted that we think given David therefore prays Ps 119.80 Let my heart be sound in thy statutes that I be not ashamed If a man have a deceitfull spirit a rotten heart hee will be asham'd when he shall find that all his prayers fasts services shall be thrown back as dung in his face Oain gave the fruit of the earth not the fruit of his heart and it was not accepted neither doe they gaine ought at Gods hands who worsh p him carnally 1 Tim. 4.8 Bodily exercise profits little 5. Men are apt to rest in outside worship blesse themselves for it they cryed the Temple of the Lord the Temple of the Lord c. Jer. 7.4 They look at the Temple and worship of it and hence concluded safety to themselves they thought it not probable that ever destruction should come to them their City State Church they looked upon their Temple as a glorious thing and that worship therein would secure them from all but God oft threatens the defilement removal and destruction of it from this 20. vers to the 25. The Pharisee went up to the Temple he fasted prayed gave tiths of all and in such out-side services did he rest Men now have their Chappels and Chaplains and think that by the prayers of the one and holinesse of the other they shall be fitted for heaven CHAP. VII 25. Destruction commeth they shall seeke peace and there shall be none HE told them before that the worst of the Heathen should come and now that destruction was comming and annexeth a new calamity their vain expectation and reall disappointment of peace Destruction The Sept. is quite out in rendring it mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecisio venit propitiation commeth Others read it thus A straight griefe commeth The Heb. signifies more a breaking a cutting off so the word is used Isa 38.12 The Chaldee hath it precision or forecutting Piscator excisor The cutter up the destroyer or man of destruction commeth and he proves it must be taken so because it s joyned with a verb masculine and so the sense is Nebuchadnezar the destroyer the man that cuts down Nations that breaks Kingdomes in pieces is comming upon you even Nebuchadnezzar who is destruction it selfe They shall seeke peace God had threatned by his Prophets the utter ruine of Jerusalem which they would not believe the false Prophets suggested the contrary they cryed peace peace Jer. 8.11 Ezek. 13.10 Seduced the people so that they feared not they considered the strength of their Scituation Tower Temple Souldiers and what these Prophets had said and would not believe that Enemies should come within their gates Lam. 4.12 But when the Enemy was come they sought for peace and safety but found it not Ezek. 38.22 They excus'd Zedekiah that he brake with Nebuchadnezzar in the point of Tribute they tendered silver and gold to buy a peace and that would not doe it Isa 13.17 Ezek. 7.19 They conceiv'd that men come farre could not lye long before their Walls and Gates but that they would be consum'd or glad to retire with shame so they should be safe Or if things came to the worst that the City must be yielded yet it should be upon good and honourable terms at least with security of life and liberty but neither their money their policy their prayers or ought else could prevaile for peace or safety they had found them perfidious would hearken to no terms of peace the Chaldeans were Cockatrices and would not be charmed Jer. 8.17 Therefore it s said v. 15. We looked for peace but no good came and for a time of healing but behold trouble Some refer this seeking of peace to God they should in their streights at the destruction by Nebuchadnezzar cry to God make many fasts and prayers in the time of the siege and seeke for peace with God whom they had offended with their grievous sins and he would not heare them peace they should not finde Jer. 14.12 Ezek. 14.17 18. Obser 1 That wicked men in time of Divine judgements when they come upon them are peacelesse destruction commeth and they should seeke peace they had neither peace within nor peace without wars were in their gates and wars in their hearts their own consciences did accuse smite condemn them Common calamities rous'd their sleepy consciences they saw themselves in ill case from Nebuchadnezzar in worse by reason of God the one threatning their lives the other their soules So that which way soever they looked peace they saw none The winds of affliction stir'd the waves of their corruption Isa 57.20 21. The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt When the great winds are abroad the Sea hath no rest it cannot rest it rages and throws up and out mire and dirt So when great and death-threatning calamities are abroad wicked men rest not they cannot rest they are mire Isa 10.6 And their expressions are miery and what 's the conclusion there is no peace to the wicked saith the Lord. They may say they have peace others may confirme their assertion but God saith they have none nothing of that is included within the sweet name of peace is to be found in them You may find Sathan there a hellish conscience there sinfull lusts there fears sorrows terrors there but no peace there The way of peace they know not there is no judgement in their goings they have made them crooked paths whosoever goeth therein shall not know peace Isa 59.8 2. Great necessities and streights cause sinners to seek for that they formerly neglected violated viz. peace with God and peace with man Zedekiah these Jews had broken the Covenant made with Nebuchadnezzar they provoked God 2 Chron. 36.12 13. And now when destruction was
more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to
Amos 7.10 This made Jeremie conclude Lam. 4.13 that Jerusalem was destroyed chiefly for the sins of her Prophets and the iniquities of her Priests that shed the blood of the just in the midst of her Obser 1. When God is upon executing judgement he first manifests yea vouchsafes mercy to his friends before hee lets out wrath upon his enemies Goe yee after him one was sent to marke the mourners before those with the slaughter-weapons had commission to destroy the rest His mercy acts before his justice he separates the righteous Mal. 3.17.4.1 before he destroys the wicked he makes up his Jewels before the day comes that burnes like an oven Hee prepares an Arke for Noah before hee sends a flood upon the world God sends an Angell to fetch Lot out of Sodome before he raines fire and brimstone upon them And at the last great judgement the Sheep shall have mercy before the Goates shall have judgment Matth. 25.34.41 Come yee blessed that joyfull sound shall be heard first and after depart ye cursed Mercy is Gods first-born and visits the Saints ere judgments break out 2. When the godly are secured then judgement delays not when the mourners are neer marking then the sixe men follow him presently that marks them and they doe their office When Lot is out of Sodome fire and brimstone comes into Sodome God could doe nothing while he was there Gen. 19.22 But when he was gone he consum'd them with the vengeance of eternall fire Judgments sometime do linger and what 's the cause some servants of God are not marked secured got into their chambers of safety if they were judgement would quickly be upon the backs of the wicked Isa 26.20 21. Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe as it were for a little moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the inhabitants of the earth for their iniquity When once they were got into safe places then would indignation come upon the wicked When swallows and other birds flie from us it is a signe of Winter approaching and when good men are removed out of places are driven into corners it 's a signe of of judgement upon that place 3. Sinners may so provoke God that hee will neither shew them mercy himselfe nor let others doe it no pitty no mercy should they have from God or man Goe through the City from one street to another from gate to gate and smite smite every one of them slay utterly doe not wound or weaken but tahargu lemaschith slay to perdition and though they fall upon their knees begge hard for their lives promise you great matters yet spare them not neither have pitty be not affected with ought they say doe or suffer God harden'd them here against them but might they not find some sparing and pittying from God if none with man Ezek. 5.11 Mine eye shal not spare neither will I have any pitty and hee ratifies it with an oath there What were their sinnes which made the LORD deale thus severely with them 1. Their defilement of the Temple with such abhominations as they had done provoked desperately they despighted God thereinto his face there he vouchsafed his presence heard their prayers accepted their sacrifices bestowed choise mercies upon them and yet to defile that with their abominations this greatly provoked 2. Their abuse of the true and faithfull Prophets Jeremiah forbid to prophesie left he dye for it Jer. 11.21 They laid hands on him and said he should dye Jer. 26.8 2 Chron. 36.16 They mocked the messengers of God despised his words and misused his Prophets untill the wrath of the Lord arose against his people These sins made it rise to a great height even such a height that all pitty and mercy were laid aside 3. Their great unfruitfulnesse under means and mercies Jer. 20.8 9. They reproached and derided the word and those that believed and obeyed it Isa 8.18 You know what paines God took with his Vineyard he gathered out the stones planted it with the choisest vine built a tower in it made a wine-presse did all which was doe able for it and now he looked for grapes and it brought forth wild grapes this kindled Gods wrath and banished pitty mercy from his heart I will take away the hedg break down the wall lay it wast it shall have no digging pruning clouds or raine but it shall be troden down and eaten up by whom by Chaldeans those bryars and thorns should scratch and teare it in pieces Mans unfruitfulnesse makes God merciless Luke 13.7 when the Lord came to the Fig-tree planted in his vine-yard and found no fruit on it what saith he cut it downe why cumbers it the ground 4. Pittilesnesse to one another Mic. 3.2 3. The Princes Rulers did plucke off the skinne and flesh from the bones of the people they brake their bones and chopt them in pieces In their skirts was found the blood of the soules of poore innocents Jer. 2.34 and Manasses had filled Jerusalem with innocent blood which made the Lord to say Ier. 15.5 Who shall have pitty upon thee O Ierusalem neither God nor man 4. Nothing will priviledg sinners in the day of Gods wrath when he gives out commission to destroy there will be a generall destruction Old young maids children and women they must all suffer all dye In their military oath this was one branch Ne quis laedat faeminas pueros senes aegrotos even nature pleads strongly for such who are fearfull and feeble not able to help themselves Deut. 20.14 When the Iewes tooke a City they were to spare the women and the little ones and when they tooke Midian they spared the maids and the little ones Numb 31.9.18 But here neither oath nor nature should take place neither age sex or condition should advantage or secure them not the hoary head of the aged not the beauty of the virgins not the teares of the mothers nor the tendernesse of the babes but all must dye So 1 Sam. 15.3 Samuel saith to Saul goe smite Amelech utterly destroy all that they have and spare them not but slay both man and woman infant and suckeling oxe and sheepe camell and asse Amalech sought the ruine of Israel therefore God would have him utterly ruin'd when judgements are generall sinnes are grievous 5. Open sins involve not only themselves but those are dearest to them into open destruction The antients offered Incense to Idols the women wept for Tammuz others worshipped the Sun and these brought famine and sword not only upon themselves but upon the young maids and little children which were free from those sinnes the parents sins ruin'd the children and wrap'd them up in an open and publique calamity Corah Dathan and Abiram rebell against Moses and the earth swallowed up them their houses and all belonged to them Numb 16.31 32. The Sodomites sins
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
confiscations proscriptions and other most grievous punishments yet would not this good Emperour either force or punish the Arrians though he deadly hated them but granted unto both the Arrians and other the Catholicks their Churches and suffered them in every Towne to have two Bâ—shops of either Religion one and though at the importunate suit of the Catholick Bishops he commanded certaine Edicts to be published against the Arrians yet he was contented to have the same held in suspense and not to be put in execution as his Letters to Ambrose declare Trade Arrianis Basilicam mei namque sunt omnia juris Theodorick King of the Goths though favouring the Arrians would not yet inforce the consciences of his Subjects nor have them tormented for their Religion lest under the pretence of impiety he should have seemed to have taken the spoyle of their goods to bend their minds which could by no threats or commands be constained to bend for thus he writes unto the Senate of Rome Religionem imperare non possumus quia nemo cogitur ut credat invitus He saith also No man is to be forced the private exercise of his Religion is to be yeilded if it cannot be publickly professed without Sedition otherwise men will become Atheists and so having lost the feare of God and trod under foot Lawes and Magistrates wil practice all impieties and villanies Mr. Forbes being sent for to the King of Sweden when he was victorious and asked by him what Government he should set over Lutherans Calvinists Papists whom he had Conquered his answer was You have Conquered their bodies with ease but you will find it a hard worke to conquer mens judgements and consciences What ill effects the forcing of mens spirits brought forth you may read in that learned and judicious Treatise of Sir Simon D' Ewes intituled The Primitive practice for preserving Truth You know who sayd it in things of the mind we look for no compulsion buâ— that of light and reason He is not a loving Father but rather a step-Father who will compell his Children to eate of that meat is against their stomacks when there are variety of dishes to feed upon which are suitable to them Wise Physitians perswade doe not force their Patients to take Physick It s good to cure errours be in mens minds The conscience is not obstinate which useth meanes to know truth If God hide it from it liveth under the power of conscience and is not turbuleÌ„t and to save their soules but in Gods way James 5.19 by conversion not by compulsion by the power of the Word not the edge of the Sword this makes Hypocrites that Saints These things I speak not to make way for licentiousnesse that what ever opinions meâ— hold think say or practice they may be free but meerly that consciences truely tender may not be forced It s one thing to restraine mens practices which are Idolatrous blasphemous against pure worship the power of god inesse and peace of the State another to force men to that their judgement and consciences are against I pleaded not ever for a Toleration of all neither doe but onely that those whose lives are holy peaceable and differ in judgement from others in some things may not be forced to conforme or depart Ezek. 11.19 I will put a new Spirit within you The word Spirit notes sometimes the Soul Acts 7.59 saith Stephen Lord Jesus receive my Spirit 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit Sometimes for the heart and affections 1 K. 21.5 Why is thy Spirit so sad said Jezabel to Ahab that is why is thy heart so heavy Acts. 17.16 Paul his Spirit was stird within him when he saw their Idolatrie his affections mov'd him to speake and dispute with them Sometimes for the faculties of the soule Viz. Vnderstanding will and conscience 1 Thes 5.23 I pray God your whole Spirit and Soule and body be preserved blamelesse By whole spirit the understanding will and conscience may be meant Pro. 18.14 A wounded Spirit who can beare that is a wounded conscience Sometimes for the gifts and graces of the spirit Gal. 3.2 Received yee the Spirit by the workes of the Law or by the hearing of faith New Is in Scripture sometime that wich is totally new for matter Deut. 20.5 A new Hâ—use Judges 15.13 New wayes 1 Sam. 6.7 A new cart 1 K. 11.29 A new Garment Sometimes for that is renewed 2 Chron. 20.5 Jehoshaphat stood before the new Court that is judged to be the Preists Court renewed in its building or use after some publique prophanation so it s cal'd a new Shipp or Garment that are altred and chang'd Sometime for that is excellent and admirable Mar. 1.27 What new Doctrine is this its admirable and excellent doctrine so the New Name Rev 2.17 Chap. 3.12 That is an excellent and admirable name Sometimes for that is diverse from what it was before especially in regard of qâ—alities Mar. 16.17 They shall speake with new tongues which Acts. 2.4 are cal'd other tongues tongues which had other gifts and graces in them By new Spirit here is not meant a new Soul or faculties for substance or the inward forme of it but the same soule altered in the frame renewed in the qualities thereof it hath other excellent qualities in it which it had not before even the gifts and graces of the spirit hence it s call'd the new birth or birth of the spirit John 3.6 The new man Ephes 4.24 The new creature Gal. 6.15 Not onely faith and love mentioned Gal. 5.6 But all divine qualities man is capable of are included in this new spirit 1. The understanding is enlightned with divine light which it had not before Acts 26.18 To open the eyes and to turne them from darknesse to light The Gentiles were blind before God gave them this new spirit which brought new lights unto their mindes Ephes 4.18 Having the understanding darkned beeing alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts but when they had put on the new man vers 24. in the next Chap. vers 8. Paul saith of them Yee were sometimes darknesse but now are light in the Lord the Lord by his spirit had brought in marvailous light into their understandings and scattered their darknesses this Paul calls Gods shining into the heart 2 Cor. 4.6 John Christs giving an understanding 1 John 5.20 and Luke an opening of the understanding Luke 24.45 all which phrases as they suppose oldnesse of darkâ—esse so a renewing of the understanding with newnesse of light and this light is the light of life John 8.12 brought into the soule by the spirit of wisedome and revelation Ephes 1.17 18. 2. This new spirit hath influence into the will and alters that which in it selfe is corrupt and carryeth the soule the wrong way John 1.13 Will of the flesh is put for the whole
not depart from mee Hose 3.5 They shall feare the Lord and his goodnesse Prov. 4.5.7 Wee are bid to Get wisedome and understanding Isa 1.17 Learne to doe well And the promise is Isa 54.13 All thy Children shall be taught of God 2 Pet. 3.18 We are commanded to Grow in grace but we can no more make grace to grow in our hearts then the Gardiner can make the tree to growe in the Orchard Therefore the promise is Psal 92.12.13.14.15 The righteous shall flourish like the Palme-Tree he shall growe like a Cedar in Lebanon Those be planted in the House of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing to shew that the Lord is upright Col. 3.5 Mortifie your members which are upon the Earth that 's the command and Micha 7.19 He will subdue our iniquities 3. Make you a new heart that is declare you have a new heart wrought in you Saith Junius God makes the new heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by manifestation I will take the stony heart out of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor lapidis The word heart hath been opened formerly and by it we comprehend and meane the understanding will affections and conscience Stony Or stone heart or stoninesse of heart It s a metaphoricall expression taken from the nature of a Stone and notes out the spirituall stoninesse and hardnesse is in the heart Aug. 1 A Stone is senslesse and stirres not Exod. 15.16 They shall be still as a stone Such is a stony heart it s Cor fine sensu as in Nabal Pro. 23.35 They have stricken me and I was not sick they have beaten me and I felt it not 1 Sam. 25.37 His heart dyed within him and he became as a stone senslesse A stone feeles no weight lay the heaviest burden upon it smite the hardest stroakes it s not sensible of any let a stony heart have a world of sin and guilt in it lying upon it yet no feeling of it Ephes 4.19 Who being past feeling have given themselves over unto lasciviousnesse to worke all uncleannesse with greedinesse They had lost all sense of evill in sin and wâ—nt on without any check let men sweare lye deceive whore c. they feele no evill in it let them be upon the Pikes like the young man in the seventh of the Proverbs going as an Oxe to the slaughter as a Bird to the snare they know not that it is for their lives tell such of danger they are not sensible The Jewes had stony hearts and see how senslesse they were Matth. 13.15 This people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest at any time they should see with c. This is five times more mentioned in the New Testament Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom 11.8 fetch'd all from Isa 6.9 Hence those expressions The unjust knowes no shame Zeph. 3.5 they cannot blush Jer. 6.15 They are impudent Children Ezek. 2.4 Their brow brasse Isa 48.4 2. It s hard and yeilds not strike a stone oft it yeilds not to the stroke In Job 41.24 speaking of the Leviathan he saith His heart is as firm as a stone yea as hard as a piece of the nether c. Brasse Arrows Darts and Speares are as stubble and straw to him they will not enter So is it with a stony heart nothing enters Zech. 7.11 They refused to hearken and pulled away the shoulder and stopped their eare that they should not heare yea they made their hearts as an Adamant stone and that is Lapis indomabilis it will not yeild at all No reproofes threatnings afflictions judgements did prevaile with their stony hearts therefore Isa 1.5 saith God Why should you be stricken any more yee will revolt more and more Cor lapideum est cor indocile immorigerum an unteachable an intractable heart no prayers no teares no truths no arguments no mercies no judgements will conquer it its inexorable Isa 26.10 Let favour be shewed to the wicked yet will he not learne righteousnesse Hence two things 1. Tenacity of opinions principles and conclusions though never so false and corrupt Jer. 8.5 They hold fast deceit Chap. 4.14 O Jerusalem how long shall thy vaine thoughts lodge within thee They thought their worship was right that God was pleased with their inventions and additions that the Lord would not depart from the Temple c. 2. Obstinacy in their ways continuance in their old practises Jer. 17.23 They obeyed not neither inclined their eare but made their neck stiffe that they might not hear nor receive instruction Ch. 5.3 They have made their faces harder then a rock they refused to returne Judges 2.19 They ceased not from their owne doings nor from their stubborne way 3. It resists Lam. 3.16 He hath broken my teeth with gravel stones While a mâ—n thinks to breake the stones with his teeth they coâ—qâ—er by their hardnesse and break the teeth Adamants and other stones repell the force of the stroake and oft breake the instrument which strikes them so doe stony and hard hearts Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and flonest them that are sent unto thee how often would I c. When Christ Preached unto them they yeilded not to his Doctrine but resisted and sought the ruine of his person Luke 4.28 29. All th y in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the City and led him unto the brow of the Hill that they might cast him down headlong Here was the stonynesse of their hearts made evident fully they would not receive Christ but kill him such hearts make men possessed with them 1. Contradictâ—ry to the truth their tongues are busie Rom. 10.21 The Jewes are called a disobedient and gainsaying people they contradicted the Prophets 2 Chron. 36.16 They mocked the Mâ—ssengers of God So Jer. 44.16 As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly doe whatever c. 2. Contentious Rom. 2.8 Vnto them that are contentious and obey not the truth Hard hearts yeild not to the truth but contend against the truth the Pharisees and others did not onely cavill at Christs Doctrine but plotted acted and contended against it and him John 11.47 48. The chiefe Priests and Pharisees gathered a Councell and sayd What doe we if we let him thus alone all men will beleeve on him c. Vers 53. From that day they tooke counsell together to put him to death God told Jeremiah that the Jewes should fight against him Jer. 1.19 and Chap. 26.8.9 You shall find it made good when he had Prophesied against their carnall confidence in the Temple they were gathered together against him lay hands upon
him and threaten him with death 4. A stone hath a strong tendency downwarde Exod. 15.5 They sank into the bottom as a stone stons hasten downward to the bottome and they move not upwards at all if by force you throw a stone upwards it falls downe againe with swiftnesse such is the nature of a stony heart it moves not God or Christ-ward but sin and Hell-ward that is the proper motion of it being weighty and cannot but move downward Prov. 7.27 speaking of the Adultresse whose heart is hardened in wickednesse he saith Her house is the way to Hell going downe to the chambers of death Ephes 4.19 Being past feeling Prov. 2.18 they worke all uncleannesse with greedinesse There is a strong inclination to and greedinesse of committing sin and every sin is a step to Hell Prov. 2.18 Her house inclineth unto death and her pathes into the dead Ezek. 3.7 It s sayd All the house of Israel are impudent and hard hearted And Ezek. 6.9 Their heart is sayd to be whorish and why whorish because it leads to death and Hel as the whorish womans house doth A stony heart is an earthly heart and so an enemy to the Crosse of Christ Phil. 3.18 19. That is That is to all of Christ it looks not upwards Obj. It s sayd a stony heart is not yeildable teachable receives not impression of any thing did not the stony ground receive the Word Matth 13.20 If so how is it true which hath beene affirmed Answ 1. It s sayd by Matthew The seed fell upon stony places Chap. 13.5 and upon a rocke Luke 8.6 it fell not into the stones or into the rock but some fell not onely on the good ground as Luke hath it but into the good ground as Matthew relates it Chap. 13.8 2. There is a double reception of the word First a superficiall and secondly a solid reception of the word which the place holds ouâ— for that seed which fell into stony pâ—aces lacked moysture saith Luke had no deepnessâ— no root saith Matthew It affected the naturall fleshinesse of the heart but the spirituall hardnesse in it suffered it not to root to enter abide the novelty and rationalnesse of the word caused them to rejoyce but the spiritualnesse of it was opposed by theiâ— stony hearts Secondly the solid reception is when there is a deep impression made upon the heart a thorow entrance into it so that it roots abides and brings forth fruit James 1.21 He calls it The ingrafted Word now it cannot be ingrafted into a stony stock there is no life no tendernesse in such a stock it may be propounded to such a heart it cannot enter unite and grow Out of their flesh Flesh is sometimes put for corruption or corrupt nature Rom. 7.18 In my flesh dwelleth no good thing so it s not taken here sometimes for the body of man Psal 38 3. There is no soundnesse in my flesh that is in my body sometimes for the whole man Rom. 3.20 By the Law shall no flesh be justified in his sight and so in Luke 3.6 All flesh shall see the Salvation of God and thus it s taken here out of their flesh it s out of them out of the whole man Obser 1 Mens hearts naturally are stony hard Some diseases are hereditarie even the stone in many persons this stoninesse is so in all not a man borne but hath a stony heart a stony spirit Ezek. 3.7 All the House of Israel are hard hearted young and old There is a naturall hardnesse of the heart and a contracted Originall sin Neh. 9.16 They dealt proudly and hardned their necks Heb. 3.13 Lest any of you bee hardned through the deceitfulnesse of sin which is common to all and comee with all makes the heart hard and actuall sins make the heart stony very hard every sin contracts more stonynes and where sin abounds there stonynesse abounds hence the Scripture speakes of hearts like Adamants Zech. 7.12 They have made their hearts as an Adamant by their sins they have brought their hearts to such a high degree of stoninesse Isa 48.4 I knew that thou art obstinate and thy neck an Iron sinew and thy brow brasse Which sets out the great hardnesse they had contracted by their sin is their any thing harder then stone Iron and brasse unto these are their hardned hearts necks and browes compared The spirituall hardnesse spreads it selfe into the understanding Rom. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were blinded blindnesse respects the minde the understanding and its such a blinding as hardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est callosa durities a brawnie hardnesse their ignorance and unbeleife blinded and hardned them In the night we have the hardest frosts c. Hebrewes 5.11 The Apostle tells the Hebrewes they were dull of hearing they had beene long taught yet scarcely understood the principles of Religion Luke 24.25 O fooles and slowe of heart to beleive 2. Into the will and affection saith Christ you will not come to me that you may have life John 5.40 There was a stone stubbornenesse and obstinacy in their wills Did not Christ Preach powerfully spiritually did he not command threaten promise present strong arguments tender the greatest mercies beare with the greatest patience weepe over Jerusalem with the most patheticall and sacred tears saying most compassionately O Jerusalem Jerusalem yet Jerusalem would not Doe not the Ministers of Christ now beseech you in his stead to leave your sinfull courses and to come in yet c 3. Into the conscience Paul tells you of consciences seared with a hot Iron 1 Tim. 4.2 When any part of the body is seared with a hot Iron it growes hard and feeles nothing such were the consciences of men then and are now they are so brawny and stony that tell them of danger judgements death Hell eternall damnation that their sins are great grievous subjecting them every moment to all the vengeance of an infinite Deity they are not troubled at it tell them that all the curses in Gods Book due to sinners will come upon them their hearts faile them not their consciences are still c. Now this stoninesse of heart is a great evill its unthankfull what mercies soever it hath given in insensible of all spirituall good its unyeildable to any Ordinance it resists the truth Cor lapid eum adversus Deum omnino inflexibile est Aug. and spirit of truth Acts 7.51 Yee stiffe necked nad uncircumcised in heart and eares yee doe alwayes resist the holy Ghost as your Fathers did so doe yee It s contradicting and contending against the Lord his wayes its tending swiftly to destruction for its impenitent it neither will nor can repent Obser 2 It s the Lord that takes away the stony heart out of men I will doe it it s not in the power of man to remove the stone out of the heart he may get the stone out of the kidneys out of the Bladder but not
out of the heart We may all say Who shall roll away this stone as they sayd Mark 16.3 and the answer must be Not an Angell not any Creature but onely the Lord God tels them that They should take away all the detestable things out of the Land but he would take away the stone out of their heart and the stony heart out of them It s the worke of free grace nothing is in a stony heart to move God to take it away but enough to move God to destroy it and him that hath it it s meerly good will puts him on to doe it It s the worke of omnipotent power to doe it some read it auferam some removebo some extrabam I will draw out of you intimating there must be a mighty power to doe it when you would remove a great stone you bring a strong Teame and tacklings to draw it out of its place so here It s a great mercy to have this stone removed the stone in the heart is a great plague yea greater then all the plagues of Aegypt Pharoahs hard heart was worse then all them the removall therefore of it is a greater mercy then the removall of all those judgements It s an heart incapable of reproofe that profits not by the meanes of grace whatsoever that is not kindly affected with the greatest mercies or judgements it s an heart that hates holinesse and the power of godlinesse an heart that pleaseth it selfe in the wayes of wickednesse it s an heart the Devill lives in and workes his will by Quest Whither doth God remove the stone totaly out of the hearts of his People at first conversion or while they are in this life Answ God doth this worke gradually it s not all done at once the Apostles were converted yet all hardnesse was not out of their hearts Mar. 6.52.8.17 Stones are digg'd out of the Quarres by degrees and Rocks hewne in peices in time So is it here God breakes and seperates the stoninesse of the heart some one day some another day and its doeing all a mans life As a man subject to the stone and gravell voids some one day some another and is not perfectly cured till death so in this spirituall stonynesse Neither let any say then the heart is stony still and in the same condition it was before Not so for though there be some stonynesse in it yet is it not stony There is softnesse introduced and the denomination is from that I will give them a heart of flesh Quest If there be stonynesse in the hearts of these be in Covenant with God how shall I know the difference betweene the stonynesse in the godly and that in the wicked Answ 1. The stonynesse of the wicked growes greater and greater every day they are more stony Lâ—piâ— obsâ—â—matus 2 Chron. 28.22 they grow worse and worse 2 Tim. 3.13 But the stonynesse in the godly growes esse and lesse they use all means to abate it in the one its incurable in the other its curing 2. That in the Saints is rather accidentall then essentiall an externall crustinesse rather then an intrinsecall hardnesse it s an ycecinesse not a true stonynes water may become yce but not stone it will thawe and melt againe it freezes and thawes oft not so with a stone or iron they hav intrinsecall essentiall hardnesse 3. The godly feele the stone in their hearts complaine and cry out of it as a greivous evill but the wicked feele it not in them it reignes is in full power and strength Ephes 4.19 They are past feeling 4. The stonynesse in the godly is rather a stonynesse against sin then a stonynesse of sin he is facile to good but obstinate to evill Gen 39 9. How can I doe this great evill and sin against God Psal 119.115 Depart from me yee evill doers for I will keep the Commandements of my God He had strong temptations to sin from the wicked but he would not be drawne by them but it s otherwise with the wicked they are obstinate to good and prone to evill They worke sinne with greedinesse Eph. 4.19 and cease not from their stubborne way Judges 2.19 So the Samaritans who were fallen to false worship sayd In the stoutnesse and pride of their hearts the Bricks are fallen downe but we will build with hewen stone Isa 9.9 10. Mal. 3.13 their words were stout against God and Saul a wicked King it s sayd Counsell of God Luke 7.13 He rejected the word of the Lord 1 Sam. 15.23 The builders who had stony hearts rejected Christ the corner stone Mat. 21.42 Lawyers rejected the counsell of God Luke 7.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Carnis And will give them an heart of flesh We have opened the word Heart before at the beginning of the Verse and shewed it comprehended understanding will affections and conscience Flesh Here it s set in opposition to stony and differs from the word Flesh mentioned immediately before there flesh implyed substance their persons here it implyes a quality tendernesse softnesse flesh is in it selfe a tender thing sin hardens it and makes it stony but God would take out the stonynesse hardnesse thereof and make it tender soft There is a double tendernesse spoken of in Scripture 1. A naturall tendernesse 2 Chron. 13.7 When Rehoboam was young and tender hearted and could not withstand them he was not hardened in wickednesse but being young had a naturall tendernesse which made him facile and yeeldable to the onsets of others but this is not the tendernesse wee are to speak of 2. A spirituall tendernesse Ephes 4.32 Be yee kind one to another tender hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of tender bowels A Mother hath naturall tendernesse and bowells to her Childe have you answerable spirituall bowels such as are in the Lord who is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of pitty and tendernesse James 5.11 and this is the tendernesse here meant This spirituall tendernesse is a gracious disposition of the heart wrought by the spirit easily admitting or receiving what ever spirituals are propounded unto it It s a gracious disposition not naturall nor morall neither Parents nor education convey ought unto it grace is a tender thing and makes tender Luke 1.78 it s cald tender mercy of God and that makes a tender heart a gracious disposition in it like it selfe Wrought by the spirit it s not the Law workes it that may break the heart into pieces as a Hammer doth a stone but not melt it and make it tender it s the Gospell and fire of the spirit in it which produceth that effect not the Plow but raine which softens the ground David saith Psal 65.10 Thou makest it soft with showers The Galatians received the spirit The Corinthians hearts were not Tables of stone but fleshy Tables the spirit had made them such and written the Gospell in them 2 Cor. 3.3 not by the Preaching of the
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
19.23.28.22 CHAP. XIII VERS 1 2 3 4 5 6 7. And the word of the Lord came unto me saying Son of man prophesie against the Prophets of Israel that prophesie and say thou unto them that prophesie out of their owne hearts hear yee the word of the Lord. Thus saith the Lord God woe unto the foolish Prophets that follow their own spirit and have seen nothing O Israel thy Prophets are like the foxes in the desarts Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the LORD They have seen vanity and lying divination saying the Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word Have ye not seen a vaine vision and have ye not spoken a lying divination whereas ye say The LORD saith it albeit I have not spoken THE former Chapter concern'd the King and the people this concernes onely the false Prophets and Prophetesses who taking upon them that Office were led by their owne spirits and deceiv'd the people with vaine visions and lying divinations to accomplish their owne ends against these doth the Lord set our Prophet Ezekiel on worke to prophesie severely In the Chapter you have two generall parts 1. A Prophesie against false Prophets in the first 16. Verses 2. A Prophesie against Women Prophets from the 17. Vers to the end In the first part you have the judgements and sins of the false prophets declared and laid downe 1. The judgements threatned against them which are in the 2. 3. 8. 9. 11. 13. 14. 15. 16. 2. The sins causing those judgements threatned and they are expressed in the 2. 3. 4. 5. 6. 7. 8. 9. 10. 16. Gods threatnings and their sins are promiscuously delivered by our Prophet and we shall handle them as they lye The 1. vers 2. 17. Doe shew the Author of this Prophesie and that was the Lord who bade Ezekiel Prophesie and set his face against them Our Prophet had Divine warrant for what he said and wisely prefixes it when he was to deale with false Prophets who had neither word nor warrant from God for what they said or did true Prophets have their Commission and Instruction from God In the 2. Verse you have 1. The appellation Son of man 2. A a command and that is two fold 1. Is to Ezekiel Prophesie 2. Is to the false Prophets Here ye the word c. 3. The kind of Prophesie and that is comminatory Prophesie against the Prophets of Israel 4. The sin that moves God to set the Prophet against them and that is They Prophesie out of their owne heart Against the Prophets of Israel Whether the Prophete in Babylon or in Zion you may demand for there were false Prophets in Babylon who were the Prophets of Israel because they Prophesied to the captive Jews Jer. 29.8.9 And there were false Prophets at Jerusalem Jer. 27.14 And they were the Prophets of Israel also We may understand this Prophesie of the false Prophets in both places That Prophesie out of their owne hearts Hebrew them that are Prophets out of their owne hearts Vulgar Prophetantibus de corde suo Cast Qui commenta sua vatici nantur To Prophecy out of theie ownr hearts is 1. To Prophecy upon their owne mâ—ere motion they are Prophets because themselves will be Prophets and they Prophesie because they will Prophesie they have no call to this Office but their wills they thrust themselves upon it 2. The things they Prophesie not their owne what their fancies lusts affections carnall reason suggest unto them those things they deliver their Prophesies came by the will of man 2 Pet. 1.21 For the Prophesie in old time came not by the will of man The true Prophets did not prophesie out of their owne hearts after their owne wills but they spake as they were moov'd by the holy spirit what that brought in they gave out Divine truths were presented to them and those they commended to the people but false Prophets had nothing of or from the spirit they had all out of their owne hearts yet pretended they were inspired and had the spirit 1. Kings 22.24 Which way went the spirit of the Lord from me unto thee Zedekiah and all the rest of the false Prophets thought they had the spirit of the Lord but it was the spirit of Satan a lying spirit they had vers 22. I will goe forth and be a lying spirit in the mouth of all his Prophets Quest If they speak out of their owne hearts why are they cald Prophets they are Prophets that speak from God and not themselves Answ The word Prophet is taken largely for any one that foretells things true or false and is common to good and bad the Scripture speaks according to the use of words Titus 1.12 One of themselves even a Prophet of their owne That was Epivunides a Poet for poets were commonly cald Prophets and so the Scripture gives the name to any foretelling things Baals Prophets 1 K. 18.19 And the Prophets of the graves in the 2 Pet. 2.1 There were false Prophets among the people Thus saith the Lord God Woe unto the foolish Prophets c. Here the Prophet proceeds in denouncing judgement and describing those false Prophets 1. The judgement denounced is in this word Woe French Malediction sur les fol Prophetes a little word but very comprehensive all evils are contained in it they promise all happinesse to the people but woe to themselves woe to their bodies woe to their soules woe to their names woe to them here woe to them hereafter the dreadfull judgements mentioned in the Revelations are called Woes Chap. 9.12 One woe is past and behold there come two more hereafter 2. The description of the Prophets they are foolish and this foolishnesse of theirs is evidenced two wayes 1. They follow their owne spirits 2. They have seen nothing Foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Vilis stultus caducus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies one Qui caret cerebro sapore Kirker so Montanus renders the word Prophetis caducis woe to the Prophets that faile in their prophesies and fall by them the Vulgar is Prophetia insipientibus Castal insanis These Prophets were subtile and crafty abounding with carnall and worldly prudence but in the things of God they were blind and foolish they cal'd light darknesse and darknesse light they were lifted up with their pretended Visions and Divinations they despised and insulted over the true Prophets they boasted themselves to be the men of Gods Counsell and laboured to be had in admiration of all they foresaw no danger but spake pleasing things to the people prophesying safety and good dayes and this was their foolishnesse There was no Divine wisedome or truth in them That follow their owne Spirit These words are answerable to those in the
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal
they used to seduce and secure this people what ever they promised of helpe from Aegypt whatever they prophecyed of the Chladaeans not comming what ever they said of the peoples safety of Gods mercy and favour and good will towards them what ever they pretended of beeing sent from God of speaking his words of having his spirit c. God would discover all their imposturings and lay them open to the World so that nothing shall be left them but disgrace Some make the Temple and City to be the Foundation because they had the holy City and holy place where God had recorded his Name therefore they cryed peace peace flattered the people into a good condition and surrounded them with a wall of security therefore God would destroy both and discover their Foundation They shall be consum'd in the midst thereof You promise great matters to others that they shall within few yeares returne from Babylon come and dwell safely in Jerusalem but there is no safety in Jerusalem for your selves you shall be consumed in it that are so confident of the safety of it when a wall falls and foundations are discovered likely some doe suffer by it and so should these false Prophets here Quest In Jer. 4.10 You have these words uttered by the Prophet Ah Lord God surely thou hast greatly deceiv'd this people and Jerusalem saying Yee shall have peace whereas the Sword reacheth unto the soule If God promised them peace and deceived them doth he not herein resemble the false Prophets and so lessen their sin Answ 1. God did not promise them peace but threatned severe judgements against them by â—aiah Jeremiah and Ezekiel as you may see Isa 29.3.4.5.6 Jer. 9.9.10.11 Ezek. 5.8.9.10 2. Some make the Prophets here to speake in the name of the people and to personate them they thought the peace which was promised them by the false Prophets was from God and therefore finding the contrary doe charge God as wicked men in their distresses are wont to doe 3 The words may be taken by way of Interrogation thus Hast thou in deceiving deceiv'd this people hast thou promised them peace and brought the Sword upon them Is this thy manner of proceeding with thy people surely it cannot be thou art faithfull and canst not deny thy selfe 2 Tim. 2 13. Numb 23.19 God is not a man that he should lye neyther the son of man that he should repent hath he said and shall he not doe it or hath he spoken and shall he not make it good 4. If God promised them peace it was af er their returne from captivity not at the present and so Jer. 3.17.18 You shall finde it At that time they shall call Jerusalem the Throne of the Lord and all the Nations shall be gathered unto it to the name of the Lord to Jerusalem neyther shall they walke any more after the imagination of their evill heart In those dayes the house of Judah shall walke with the house of Israel and they shall come together out of the land of the North c. 5. The Prophet might thus speake and say God had deceiv'd them because he suffered the false Prophets to propound their dreames lyes divinations visions and things of their owne hearts and spirits unto the people whereby they were greatly deceiv'd a man that suffers a thing to be done in ordinary speech is said to be the Author of it if a Physitian will not give Physick to cure a sick man if he dye of his sicknes it s Vulgarly said he is the cause of his death If the owner will not preserve a ruinous house from falling when it s fallen he is said to be the Author of its fall so here God is said to deceive them because he hindered not those false Prophets from deceiving them God saw how averse they were to truth how they slighted and mocked his Prophets 2 Chron. 36.16 And despised his words therefore in just judgement he gave them up to beleeve lyes falsehoods and deceivable things Obser 1. That false Prophets teachers seduce the people feeding them with vain hops They cryed peace peace al things shal be prosperous comfortable we shall have no warrs in our gates no Famine or plague in our Cities they gave out laeta vaticinia and so beguild the unstable and credulous people and sweld them with vast hopes They hop'd to see their brethren returne from Babylon to buy and sell to marry and build to grow great and see many good dayes the false Prophets fill'd Ahab with great hopes of victory at Ramoth Gilead goe up and prosper said they for the Lord shall deliver it into the Kings hand 1 Kings 22.12 These Prophets begat and maintained hopes in the hearts of the people they made them trust in the Temple and corrupt worship was in it therefore Jer. 7.4 Jeremiah sent to command them not to trust in lying words Saying the Temple of the Lord c. What ever wickednesse they committed yet if they appeared in the Temple and stood before the Lord they said they were delivered no threatnings of Jeremiah or others should take hold of them They made them trust in their strong holds and looke to the hills and mountains about them therefore Jer. 3.23 He tells them that in vaine they hoped for Salvation from the hills and from the multitude of Mountaines They thought because Jerusalem was so well fortifyed with high hills and great Mountaines that it could not be taken Jer. 21.13 Who shall come downe against us Or who shall enter into our habitations So Jer. 29.31 Shemaiah caused them to trust in a lye Chap. 49.4 Jerusalem said who shall come unto me Hananiah a false Prophet told the people that within the space of two full yeares Nebuchadnezzars yoake should be broken from off the neck of all Nations Jer. 28.11 vers 15. Jeremiah saith He made the people trust in a lye 2. It s a cleare argument of a blind and false teacher to speak things answerable to the humors and corruptions of men this people could not indure Jeremiah prophesying truth threatning judgement against them for their sins see Jer. 38 2.3.4 5. They desir'd to heare of pleasing things it was good tidings to them to heare that Nebuchadnezzar should not come against them nor make them tributary unto him therefore the Prophets prophesied it Jer. 27.14 They told them they should not serve the King of Babylon it was pleasing to them to heare of bringing back againe the Vessells of the Temple and Vers 16. These Prophets prophesied saying Behold the Vessells of the Lords house shall now shortly be brought againe from Babylon wherein could they have humored these people more you have a notable place in the 23. of Jer. 16.17 The Prophets that prophesie unto you make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord Now that comes not from Gods holy mouth but mans carnall heart will
be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
of another nature Prov. 12 18. The tongue of the wise is health others tongues are like the peircings of a Sword they wound but the spirituall wise they heale wounds make up breaches they pacifie wrath even the wrath of great ones Prov. 16.14 Men thinke themselves wise in these dayes but what is the wisedome of most is it not such James speaks of Earthly sensuall devilish because it s joyned with Bitternesse envying strife see James 3.14.15 And then he tells you the nature of spirituall Wisedome vers 17. That is from abovâ— first pure then peaceable gentle and easie to be intreated full of mercie and good fruits without partiality and hypocricy There is nothing in it but what tends to onenesse of heart its Pure there is no mixture of fleshly wisedome in it its Peaceable aveâ—se from contention studious of peace Gentle and easie to be intreated not harsh and selfe willed but plâ—able to that is good Full of mercie and good fruits It s ready to helpe and doe for others in their necessities Without partiallity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrangling judgeing Without hypocrisie its reall in what it doth 5. Humilitie where that is it drawes the heart of God to it Isa 57.15 God dwells with the humble spirit and surely it will gaine the hearts of men to it Prov. 29.23 A mans pride will bring him low Mat. 18.4 The humblest man is the greatest in the Kingdome of Heaven it will make God and man against him But honour shall uphold the humble in spirit both God and man will support speake well of do good to and close with him its pride onely cheifly that makes contentions Prov. 13 10. Mens lusts lift them up divide themselves and cause divisions among'st others therefore James 4.1 From whence come Warrs and fightings amongst you Come they not hence even of your lusts that war in your members Proud men have many lusts and much war and when they agree not with themselves how can they agree with others we should therefore purifie our hearts from such lusts Vers 8.10 and humble our selves in the sight of the Lord and then our hearts would close better It s mens proud lusts that dissolve union that make Warre and breed confusion blind mens eyes and ingage them in errours but the humble man that hath had his heart broken and hath let them out he is readyest to unite with others he stands not upon his will his credit he hath low thoughts of himselfe and high of others Hence Paul bids the Collossians put on bamblenesse of minde Chap. 3.12 1 Pet. 5.5 Peter bids them Be cloathed with humility that is the most becoming garment and least offensive of any The man walks with that garment on will not wrong any man in thought word or deed he judges not others but himselfe he beares the burden and infirmities of men and so gaines upon and gets interest in the hearts of others 6. Consider we are brethren cald and pres'd unto peace and muâ—uall agreement in the Gospell Moses thought the name brethren sufficient to reconcile the tâ—o strugling Hebrews Acts 7.26 Sirs ye are Brethren what your harts heads and hands divided thinke how neare you are and how dear you should be one to another The word brethren should draw our hearts together and make us desirous of peace 1 Tim 6.1.2 Servants must not despise their Masters but count them worthy of all Honour because they are brethren And we should not despâ—se and contend one with another because we are brethren indued with divine nature and brethren of Christ Heb. 2.12 The Prince of peace Isa 9.6 Partakers of the Gospell of peace Ephes 6.15 And are cal'd of God to peace 1 Cor. 7.15 Col. 3 1â— And its peace that we are prest unto Rom. 14.19 Let us follow after the things that make for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shâ—uld pâ—rsue peace with all men but especially with those are our brethren in Christ they make up the body of Christ in which the spirit of Christ lives therefore Ephes 4.3 Paul couâ—sells them to Kâ—â—pe the unitie of the Spirit in the bond of peace the Spirit hath united men to Christ and its peace is the bond whicâ— keepâ—s the Spirit â—moâ—g them When the Corinthians brake the bond of peaâ—e saying I am of Paul c. the Apostle told them they weâ—e carnall not spirituall Chap. 3.1 There should be no strife among Brethren but this Viz. Who should be most loving and peaceable Preservatives of One heartednesse 1. Looke much at the gifts graces and excellencies be in others not their weaknesses and imperfections let the bâ—ight side of the cloud be in your eyes not the black side and this will kâ—epe your hearts united Peter eyed the like pretious faith which was in the Christians with his and other Apostles 2 Pet. 1.1 And John takes speciall notice of the graces were in the Fathers young men little children in the elect Lady and Gaius and that kept his heart united to them when mens persons parts or graces are slighted it breaks the bond of peace divides hearts and spirits The Apostle bids us honour all men 1 Pet. 2.17 Esteeme them if their be any worth in them take notice of it and honour them answerablie if there be great sins and weaknesses in thâ—m are they greater then thine owne If they be or be not greive for them be not angry with them 2. Lay aside all provoking dividing names tearmes and speeches Those names of Petrians Paulians Johanites in the primitive times did hurt which Epiphanius observing would not give way that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any name added to the Christian name Those names of Lutheran Swinglian Calvinist bred divisions among the Protestants and surely discriminating names have made divided hearts among us so reproaching and bitter words have kindled a fire which might be put out if all men had such spirits as Calvin had who profest if Luther should call him Devill yet would he have a reveren'd esteeme of him and acknowledge him a worthy Servant of the Lords If we would have our hearts kept in a firme union we must use soft tongues and gentle words Prov. 15.1.12.25 3. Ever make the best construction of mens words and actions that will preserve peace and onenesse of heart when other interpretations are put upon the words and actions of men then were intended this sowes the seed oft times of bitter contentions and great evills John 2.19.20 with Mat. 26.61 Christ speakes there of the Temple of his Body the Jewes interpret it of the Temple that was 46. Yeares a building and bring it in against Christ as matter worthy of death If we shall force the words or acts of others and fetch senses intentions out of them which the Authors aimâ—d not at we shall never maintaine peace with any 4.
Get much love and excercise it that makes hearts one and preserves them being one 1 Sam. 18.1 Jonathan loved David at his owne Soule so vers 3. David loved Jonathan as his owne soule they two had as it were one heart and one soule If there were love among us it would cover a multitude of sins and not discover one it would make up breaches past Ephes 4.2 Forbeare one another in love and prevent breaches for the future The very nature of love consists in union Amans est in amato He that loves lives in the loved the heart of the loved is his habitation and love is very forward to doe any kindnesse for those it relates to That Chapter 1 Cor. 13. had need be new studyed in these divided times What ever the knowledge of faith be if we have not love the text saith We are nothing He saith not we are little but plainely wee are noâ—hing Many among us are very bitter uncharitable and go among men for some things and some bodies but in the judgement of God they are nothing if you have little love you are little ones if great love great ones if no love nothing Its love that Christ specially lookt at and call'd for in Peter Peter lovest thou me more then these c. Christ measures men by their love and no marvaile love is the fulâ—fiâ—ling of the law Gal. 5.14 And if wee serve one another by love and fullfill the law where can the breach be made how can the offence come in love behaves not it selfe unseemely seeketh not her owne is not easily provoked thinketh no evill this grace binds a man to his good behaviour and will keepe peace with all men hence is it that whereas once we are bid Above all things to take the sheild of faith wee are twice bid above all things to put on love 1 Pet. 4.8 Col. 3.14 Which is the bond of perfectnesse That is both in regard of man and G d lâ—ve knits the members of Christ together and so perfects his body it unites us to God and so causeth the perfecting of Divine love in us 1 Job 4.12 If we love one another God dwelleth in us and his love is perfected in us v. 17. 5. Be willing to leâ—rne one of another that will indeare our hearâ—s each to other and keepe them in onenesse The Scribes and Pharisees thought they knew the Law better then Christ they would not learne of him and so never heartily closed with him but were peremptorie in their owne opinions and tenacious of traditions and by this meanes were enemies to truth and those were one-hearted in the truth Col. 3.16 They were to teach and admonish one another yea they must say to Archippus take heed to the Mynisterie which thou hast received of the Lord that thou fullfill it Their willingnesse to learne one of another preserved them in order and those that doe teach should willingly and meekely instruct those that doe oppose if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2.24.25 For the promise is Isa 29.24 That those have erred in spirit shall come to understanding and they that murmured shall learne doctrine 6. See Gods presence and nearnesse to us that 's a meanes to preserve us in an one hearted condition when the Master is present the servants are quiet and keepe so James 5.9 Grudge not one against another brethren least yee be condemned and what should prevent this and keep them in brotherly love Behold the judge standeth before the doore he is ready to come in to examine you throughly what the differences are what the words acts thoughts are he is in you all through you all observes every rysing of the spirit all workings there and above you all and will reckon with you Inducements to One-heartednesse are these 1. That great Apostle Paul saith to the Ephes Chap. 4.3 4 5 6. Endeavour to keep the unity of the spirit And why There is one body one spirit one hope one Lord one Faith one Baptisme one God and Father of all Here be seven ones and every one a strong argument to move to unity and one-heartednesse One body orderly united they were one body Propter externam visibilem ordinalem conjunctionem quam in Ecclesia sua habebant tanquam membra in corpore Estius One spirit which inlivenâ— inlightens strengthens sanctifies comforts and this spirit is not contrary to it selfe but one and the same a spirit of love and peace one hope among you of immortality glory and eternall excellencies one Lord Christ who rules over you whose servants you are one Faith one Christ that you beleeve in one rule that you walke by one Baptisme you are all baptized in the Name of the Father Sonne and holy Ghost one God and Father there is but one God whom yee serve and he is the Father you are his Children in his Family will you fall out if you were of diverse Families had diverse Fathers diverse Gods that might be excusable 2. Christ hath taken our nature upon him and as to unite Man and God together so to unite Man and Man together in himselfe Hence Gal. 3.28 Yee are all one in Christ Jesus and Rom. 8.17 Joynt-heires with Christ and Ephes 2.6 Sayd to sit together in heavenly places in Christ Jesus This should move us to live and love as those have such high priviledges by Christ and it s observed Christ being united to us beares with more in us then we can with one another when we are in that condition as we can endure one another no longer I meane dead and must be buried out of the sight of the living Christ then is united to our corrupt bodyes when Lazarus lay stincking in the grave Christ lov'd him 3. If you love them be of your owne opinion onely and love you what doe you more then others then Pharisees then Publicans Matth. 5.46 If you love them which love you what reward have yee doe not even Publicans the worst of men the same and if you salute your Brethren onely what doe you more then others Publicans doe it all sorts will doe that and know if you be one with men and love them because they are of your opinion it is the opinion and not the men you love if of another opinion then you cannot close with them and love them but Christ would have you doe more then others more then Publicans he would have you Love your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you Why can you not love men have the same graces with you as well as the same opionions with you 4. It s the fulfilling of a Prophesie Isa 11 6 7 8 9. By Wolfe Leopard Lyon Bearâ— and Aspe are meant Frenzie Cholerick Strong Rigid and Hurtfull men by Lamb Kid Calfe Cow and Oxe the weake meek laborious and usefull and