in the world men of soul or foulie men but not one of them did know God or seek after God Paul therefore hath laid it down for an universal Maxime That the animal natural or soulie man receives not the things of the spirit of God for they are foolishnesse unto him Whilest he is without the spirit of God they are no better than foolishnesse unto him and so are rejected by him Sixthly Observe The principle of spiritual life and motion is the spirit of God I will put my spirit within you and cause you to walk Immediately upon the putting in of the spirit into the heart of any there is life and motion men live and move spiritually Some make grace the principle of life and motion but all grace flows from the spirit Gal. 5.22 23. Ephes 5.9 and why should grace have that honour is due to the spirit It was the entrance of the spirit which quickned the dead bodies of the Witnesses and caused them to move Rev. 11.11 and it is the entrance of the spirit which quickens dead souls and causes them to move We must beware of an error here which hath siezed upon divers of late viz That because the spirit is in us and the principle of life and motion that therefore the spirit doth all Matth 10.20 It is not ye that speak but the spirit of your Father which speaketh in you so it is not you that do but the spirit in you and if the spirit speaketh and do all we must sit still and leave our selves to the spirits motions and actings This is a dangerous error know therefore That though the spirit be in men and the principle of life and motion yet it doth not act or work without us in the putting in of the spirit we are Passive John 3.6 we concur no more to our birth then a child doth to its generation but when the spirit is in us and hath quickned us then there is the co-operation of man with the spirit Rom 8.16 The spirit beareth witnesse to our spirit vers 26. It helpeth our infirmities Acti agimus the spirit acts us and we co-act with it If the spirit did all then the spirit should repent believe and not man but what cause hath the spirit to repent or believe it never sinned it stands not in need of help or mercy that place Matth 10.20 is not absolutely to be taken that they did not speak for so it should be false Luke 12.12 The holy spirit shall teach you in the same hour what ye ought to say They spake and the spirit taught them to speak the place is to be taken comparatively not you but the spirit that is it is rather the spirit than you the spirit is the principle which sets you on For men to sit still and leave all to the spirit is a grieving of the spirit and contradicts what the spirit hath given out Matth. 7.7 Ask and it shall be given you seek and you shall find knock and it shall be opened unto you The spirit would have us use means and doth most vigorously assist us when we are most diligent in the use of them Prov. 2.3 4 5. 2 Chron. 15.2 Quest If the spirit be put into us dwell in us and be the principle of life and motion what need the soul look unto Christ for any fresh or further supply Answ 1. It is granted there is a sufficiency and fullnesse in the spirit yet because it is the will of God that we should look unto Christ we are bound to do it Heb. 12.2 Looking unto Jesus the Authour and Finisher of our faith 2 Tim. 2.1 Be strong in the grace that is in Christ Jesus and Paul himself 2 Cor. 12.8 9. looked up to Christ for more help notwithstanding he had a fullnesse of the spirit within him Acts 13.9 Answ 2. The spirit is not the head of the body though it be in the body that honour is Christs Col. 1.18 He is the Head of the Body the Church and from it the whole body receiveth influence Eph. 4.15 16. Col. 2.19 it s requisite therefore that every member in the body should look up to the head Seventhly Observe God first makes men good and then they do good first he puts his spirit into them and then they walk in his wayes It is said of God himself He is good and doth good Psal 119.68 He is first good and then good comes from him so God makes men good by the infusion of his spirit and then they bring forth spiritual fruit Ephes 2.10 We are his workmanship created in Christ Jesus unto good works Since mans fall amongst all the sons of men God finds none good Rom. 2.10 There is none righteous no not one if any be so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath made him so by his spirit he hath made him a new creature so fitted him for good works the Tree must first be good before the fruit be good amongst men good actions are first done and then men are reputed good but with God it is otherwise he makes men first good and then they do good actions they do not make themselves good by their free will by frequent acts of good but God puts in his spirit towards which they contribute nothing and thereby they are made good and act answerably then their actions have life in them worth in them and are suitable to God who is a spirit and must be worshipped in spirit and truth Let men look heedfully to themselves and not stand upon their actions men may do many actions outwardly glorious and magnified by men themselves being corrupt and naught if men have not the spirit of God in them their actions are no better than corrupt fruit of a corrupt Tree they do not please God and if any have not the spirit of Christ he is none of his He is neither good nor doth good Eighthly Observe In what heart soever the spirit dwells there will be outward and visible manifestations of it Grace within will appear without I will put my spirit within you and cause you to walk in my statutes to keep my judgements and to do them The spirit is like the Sun in the Firmament which cannot be hid long though it may be clouded for a season the Cough and Grace are of such natures as will not be concealed and the spirit is of that nature as it will diâ—â—â—â—er it self in the man it is within causing him to change his courses and to walk in other wayes then ever he walked in When the spirit is put into a swearer a lyar an unclean person an extortioner a bloudy persecutor it makes the swearer fear an oath the lyar speak truth from his heart the unclean man to possesse his vessel in sanctification and honour the extortioner to make satisfaction and give half of his goods to the poor and the bloudy persecutor to love and preach the Gospel he persecuted so demonstrating it self to
first is they were diseased Sheep are liable to various diseases faintings weaknesses Montanus renders the word Hannocheloth languentes those languish and are feeble those languished in their estates or spirits were not strengthned those wanted bread for their bodies and for their souls were not looked after The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The weak ye have not strengthned and the French is Vous n'anet point Comforte ' celle quiestoit affloiblie You have not comforted that which was made feeble Neithea have ye healed that which was sick A Sheep may be diseased yet not be sick that is sick Cui totum corpus dolet when the whole body is pained saith Lavater the whole body is so distempered that the members of it cannot perform their Offices There were many among the Jews who were sick in their estates and spirits and could not perform the duties of their generall or particular callings who had none to heal them This was the second thing Neither have ye bound up that which was broken The third thing is brokenness some Sheep had their flesh torn by Dogs or Bushes their leggs and other bones about them broken or put out of joynt divers amongst them had broken estates broken spirits and none bound them up The word Chabash signifies binding as men are bound in prison binding as men bind packs to horses binding as men are bound by laws to obey or suffer binding of ornaments to the head and binding up of wounds to cure and heal them as here Neither have ye brought again that which was driven away Here is the fourth thing concerns the Sheep some were driven away Storms Dogs Wolves and other wild beasts oft times cause the Sheep to run this way and that way to fall into ditches and pits which if looked after might be preserved and reduced The warres and other evills forced many Jews to flye into other Countries and none in Place did think of them that they might be brought back Neither have ye sought that which was lost Sheep being wandring creatures are oftentimes lost Luke 15.4 Among the Jews there were some had stragled from the rest and were lost lost through corrupt opinions and practices they left the wayes of God and wandred in by-paths which led to utter destruction such a losing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies They were not sought after they did not make diligent enquiry search after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint Non summo studio quaerebant they did not seek earnestly after them But with force and cruelty have they ruled them They dealt not as Patres patriae Fathers of their Country but as Tyrants which are Pestes humani generis the very plagues of the earth they dealt not as Shepherds with their Sheep but as cruel Task-masters over Servants The word for ruling is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radah which notes such ruling as a Master doth exercise over a Servant rigorous ruling therefore the Jews were forbid to rule over a poor brother Levit 25.43 Thou shalt not rule over him with rigour Here they ruled with rigour they put forth their power to the breaking and ruine of the people they were rough and cruell in their government The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye weary wear out yea murther the strong with vexation and labour Vers 5. And they were scattered because there is no Shepherd The Shepherds being either negligent or tyrannical the Sheep were scattered through default of their Political Shepherds they were scattered into waste places into the open fields into forts and caves Chap. 33.27 and into other Countries Had Zedekiah and the Nobles been faithfull to God to Nebuchadnezzar and the People ruling as he and they should have done the People had not been so scattered and through default of their Ecclesiastical Shepherds they fell into errours superstitions and idolatrous practices Justice Laws and Religion being laid aside there was nothing remain'd but confusion disorder and dispersion The Hebrew is They were scattered without a Shepherd which may be taken thus Being scattered they had no Shepherd or thus they were scattered because or for that they had no Shepherd that is no faithfull Shepherd this is the better sence and so the Septuagint speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they had no Shepherds that is no such shepherds as cared for their good civilly or spiritually And they became meat to all the beasts of the field when they were scattered When the Sheep are scattered into Caves Woods upon Mountains and Hills they become a prey to Dogs Swine Wild Beasts so the Jews being scattered into severall parts of the world were exposed to the injuries of strangers and a prey unto them Vers 6. My sheep wandred through all the Mountains and upon every high Hill They went from Mountain to Mountain and from Hill to Hill and set up Altars Jer 2.20 Vpon every high Hill and under every green Tree thou wanderest playing the Harlot so Jer 3.6 Or they were forced to fly to the Mountains and Hills in the time of war and danger which their Rulers brought upon them Yea my flock was scattered upon all the face of the earth and none did seek or search after them The Hebrew is upon all the faces of the earth every Countrey hath a severall face in a Metaphorical sence as one man hath from another Egypt had one face Babylon another the Countries about Judaea their distinct faces or superficies now they were scattered abroad upon them all and none did search or seek them Here be two words signifying the same thing Bikkesh and Daresh the first signifies to seek or search summo studio the second summo judicio First Observe Those that are set over the people in Church or State are Shepherds and ought to be like unto them towards their flocks They should govern them gently protect them constantly provide for them carefully and feed them faithfully and seek their good diligently God who is the great Shepherd doth so Isa 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his arm and carry them in his bosome and shall gently lead those that are with young Isa 27.3 Least any hurt it that is his Vineyard his People I the Lord will keep it night and day Psal 23.1.2 The Lord is my Shepherd I shall not want He provided green pastures and still waters for him and for all his Jer 5.7 He fed them to the full He gave them David for a Shepherd to feed Jacob his people and Israel his inheritance and he fed them according to the integrity of his heart Psal 78.71 72. he sought their good Micah 6.5 he turned curses into blessings for them Deut 23.5 here was a good Shepherd Magistrates and Ministers should be like unto God in all these Secondly Observe Few of those that are over Gods flock in Church or State do prove such as they ought to be The
that by a figure call'd Hyppallage Sedimentum aquarum is put for aquas sedimenti waters of setling that is pure and clear waters and so divers Expositors render the words Some cattel when they have drunk stamp and stir the mud in the waters and so foul them that others cannot drink thereof so did these Rams and Goats so mud and foul the waters of the Sanctuary and of the Civil state that the City of God was not made glad with them there was no true justice nor pure religion Vers 19. And as for my flock they eat that which ye have troden with your feet and they drink that which ye have fouled with your feet By feet are expressed mens lusts whereby they do defile things Mark 9.45 If thy foot offend thee cut it off Foot is not to be taken litterally but for any lust that bears up a mans spirit for the present and carries it up and down as the feet do the body they out of will humour lust mingled their traditions with the word of God and corrupted justice so that the flock had nothing pure in Church or State they laid heavy burdens and taxes upon the people and the commodities the Lord gave which troubled their spirits and sowered their comforts unto them Such interpretations they gave of the Law as made it void and violated it Ezek 22.26 Vers 20. Therefore c. Behold I even I will judge between the fat Cattel and between the lean Cattel Seeing ye deal thus with my Flock saith God I even I that am the great shepherd will distinguish and put a difference between Cattel and Cattel There be fat ones and lean ones the one doth wrong and abuse the other the fat and strong carry it proudly and arrogantly against the lean and weak which ought not to be The Septuagint hath it between the strong sheep and the weak sheep The Chaldee is Between the rich man and the poor man The word for fat is Biriah from Bara to create because there is a creating power put forth in making Cattel fat and men rich Vers 21. Because ye have thrust with side and with shoulder and pusht all the diseased with your horns c. Here he describes the nature and manners of the fat Cattel they being strong were unkind yea cruel towards the rest and thrust them out of the fold out of the flock and pastures also The Noble men the rich and those in power and place dealt sometimes cunningly sometimes openly and violently with the poorer sort thrusting them out of their possessions yea out of the Land Ezek 11.15 There were those in Jerusalem said Get ye far from the Lord unto us is this Land given in possession Isa 66.11 Their brethren hated them and cast them out The word to push is Nagach which signifies to push with the horn as Oxen and Rams do Exod 21.29 Now besides this word is added Bekarnechem which intends the sense you have pushed with your horns you have goared and hurt them greatly you left not pushing at them till you had slain them or driven them quite away Vers 21. Therefore I will save my flock Seeing men are so unkind and cruel to my flock using all their Art and power to do it mischief therefore will I take care of it and deliver it their sides shoulders and horns shall harm it no more I will judge between Cattel and Cattel I will bring judgement upon those that have intreated my flock so ill and it shall no longer be a prey unto them First Observe All in Gods Flock are not good they are not all of one sort there are some fat some lean some strong some diseased there be He-goats and Rams as well as others There were in Moses dayes them that said All the Congregation is holy every one of them Numb 16.3 but they that said so were unholy themselves He-goats and strong Rams As it was with Jeremies figs there were good and bad Jer 24. so was it with the flock of God there were good and bad in it there were Lyons Wolves Goats and Swine mingled with the sheep Jer 7.9 10. Thieves murtherers adulterers perjured persons and idolaters came to the Temple with those that were innocent In the waters are fish and frogs in the field wheat and tares and in the Flock of God goats and sheep Secondly Observe Wicked men may have choice outward blessings and that in abundance They had good pastures and in such abundance as that they trod them down with their feet the fat and sweet of the Land was theirs the best of all things places and preferments were in their hands honour power wealth they abounded with Nabal that stony-hearted-man was very great he had three thousand sheep one thousand goats 1 Sam 25.2 and Job tells you that wicked men are mighty in power Job 21.7 have houses full of good things Job 22.18 And David saith They are fat yea inclosed in their own fat Psal 17.10 They have the choicest of all things round about them Ahab and Ahaz were both very wicked yet one was King of Israel and the other King of Judah though all things come alike to all yet usually wicked men have the fattest pastures for their portion is in this life Psal 17.14 Thirdly Observe Wicked men being fat and full in place and power do abuse the blessings of God are disquieting and harmful unto others They are injurious to God and those they dwell amongst When their own turns were served they trod down the residue of the pastures they fowled the waters they were unthankful for the best mercies and made the rest unfit for others and this was not all they thrust with their sides and shoulders and push't with their horns their strength wealth honour power were all abused to the dishonour of God and prejudice of others Thus was it of late amongst us the fat ones in State and Church did abuse the blessings God had given them corrupting justice and religion disquieting the inhabitants of the Land with their inventions superstitions oppressions innovations c. And because many would not bow to theiâ— wills they thrust sorely at them with their sides and shoulders and push'd them so with their horns that they drave them out of the Land It s hard in prosperity to carry it rightly towards God or man Fourthly Observe Though men think unthankfullnesse towards God and uncharitableness towards men a small matter yet it is not so in Gods account Seemeth it a small thing unto you to have eaten up the good pasture but ye must tread down c. Must my flock eat drink that which is troden down and fouled and do you think it a small matter I tell you my thoughts are far otherwise it s a provoking sin calls for a weight of wrath which when you feel ye will confesse your sin was not little Many deal untowardly with men and God and when they have so done make slight of it Isa 7.13
heart is a grievous plague so an heart of flesh is a great blessing its sensible of sin even secret sins it trembles at thoughts of God his Attributes and Word it understands divine things its teachable and obediential its compassionate and full of bowels towards all such an heart is rare to find but where-ever it is it 's a mercy of mercies a superlative mercy Secondly Observe It s a gift even the gift of God I will give you an heart of flesh None but he who can fetch water out of a Rock and turn stones into flesh Mat. 3.9 can give this tender heart we can make our hearts stony by sinning but we cannot soften them again It s Gods prerogative to make and give an heart of flesh he can make the hardest heart exceeding tender beg such an heart of him and presse him with his promise For faithfull is he who hath promised who also will do it Vers 27. And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them IN the 35. verse remission of sins was promised in the 36. regeneration and in this infusion of the spirit is promised In the words are 1. The mercy promised viz the spirit 2. The parties recipient you 3. The effects of this reception walking in c. I will put my spirit within you By spirit here I understand not the new heart or new spirit mentioned in the verse before viz. the gifts and graces of the spirit but the spirit it self so Aecolampad Lavater Junius and Polonius and however it be a great dispute among School-men Whether the spirit it self be given unto men and dwell in them some conclude That the person of the spirit is not given but dwells in us only Mediantibus donis yet the Scripture is cleer That the spirit it self is given and dwells in the sons of men Rom 5.5 The love of God is shed abroad in our hearts by the holy spirit which is given unto us Here is a distinction made between the grace of the spirit and the spirit it selfe the grace of love is shed abroad 〈◊〉 the hearts of the Saints by the spirit and that spirit which â—â—keth that grace in them is given unto them the person of the spirit is distinguished from the gifts and graces he works in men 1 Cor 6.19 Know ye not that your body is the Temple of the Holy spirit in you A Temple is not for gifts or graces but for a person a Deity and some speciall presence of that Deity the world hath God in it yet it is not call'd The Temple of God because he is in a general and common manner in the same but the spirit is in the bodyes of the Saints and that in a special manner 1 Cor. 2.12 We have râ—ceived not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God By spirit here cannot be meant gifts or graces but the person of the spirit who searcheth the deep things of God as it is vers 10. and makes them known by degrees unto those he dwells in discovering what God hath done for them Rom 8.11 If the spirit of him that raised up Jesus from the dead dwell in you it s the spirit of God himself who dwells in beleevers and not only the gifts and graces of the spirit these are in them as qualities in a Subject but he is in them as an Inhabitant in an house The spirit by reason of its Infinitenesse is every where in Trees Worms Flowers waters all creatures is it any other wise in the Saints then in them True the spirit quoad essentiam is in all things yet First It s not in them per modum unionis by way of union a Fish is in the water but not united to the water the spirit is in the Saints by way of union therefore is said to dwell in them by his own gifts and graces we are united to the spirit and the spirit to us Secondly It s not in them per modum gratiosae operationis by way of gracious operation all he doth in other creatures is upholding their beings enabling them to put forth their natural power vigour virtue and ordering their motions to what ends he pleaseth he worketh nothing in them above their natures but in those he dwells he worketh gracious effects in those the Lord gives the spirit unto he worketh such operations as are not elsewhere even such as are aboue nature he is in them Speciali titulo ratione gratiae A Gardiner worketh curious Knots in the Garden which he doth not elsewhere God made other works and set other plants in Paradise than in the world Thirdly As the Deity of Christ is every where in every creature yet otherwise in Christs humane nature than in any creature Col 2.9 so the spirit though it be every where yet is otherwise in Believers than in other creatures it is in them as it is in Christ himself but not in the same measure What doth the spirit being within us First It unites the Lord Christ and the soul together it makes an happy union between them two The Corinthians were espoused to Christ 2 Cor. 11.2 not only by the Ministry of Paul but by the spirit 1 Cor. 12.13 By one spirit are we all baptized into one body that is the Church the body of Christ the spirit is the great Agent in this work Secondly The spirit gives out divine Oracles and Truths unto the soul As in the Temple God gave out his mind made known his will so doth the spirit in the heart of man Mat. 10.20 The spirit of the Father speaks in Believers 1 John 2.20 Ye have an anction from the holy One and ye know all things That unction is the spirit which makes known all needful things unto those it dwells in its needful to be instructed and armed against Antichrist and his seducements its needful to be directed in the way to Heaven they had the spirit which did teach them how to avoid the one and how to proceed in the other and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God and who teacheth like him Job 36.22 He teacheth inwardly infallibly powerfully Thirdly It conquers and drives out the enemies that had possession of and quartered in us There is no man the Lord puts his spirit into but the spirit finds the Devil there he hath possession of mens hearts and labours to keep the same there be also a multitude of base and ungodly lusts which fight for the Devils interest these the spirit sets upon subdues and casts out When Christ came into the Temple he whipt out all the money-changers when Joshua came into Canaan he drove out the Canaanites and other Nations and when the spirit comes into a man it beats down strong holds drives out Satan and his Troops 1 John 4.4 Greater is he that is
Law writ in his heart by the spirit but not as it is written by the spirit in the hearts of Believer who are under the new Covenant the spirit writ the Law in Adams heart as Concreator with the Father and the Son not by vertue of any Covenant but Believers receive the spirit and have the Law writ in them by vertue of Covenant God hath covenanted to put his spirit in them and they have the spirit from Christ and the Father Christ purchased of the Father the mission of the spirit therefore saith He will send the Comforter unto them John 16.7 And that he will pray the Father and he shall send the Comforter unto them John 14.16 So that Believers now have the spirit from God as a Father in Christ from Christ as Head of the Church and both these by vertue of the new Covenant Adam had not the spirit so and for those that had the spirit under the Law for some had it as you may see Psal 51.11 Nehem 9.20 Numb 27.18 Hagg. 2.5 they had it not by vertue of the Covenant of works Do this and live for none were able to keep the Law but by vertue of the Covenant of grace there was Gospel in the Law yea the whole Ceremonial Law was so The Apostle tells us that the Galatians received not the spirit by the works of the Law but by the hearing of faith Gal. 3.2 And look how the Gentiles received the blessing of Abraham viz. the spirit which was through faith and through Christ vers 14. so did the Jews likewise Neither Jews nor Gentiles do bring any preparations or qualifications towards the reception of the spirit God gives his spirit freely where there are no such things when men are in a state of sin and wickednesse the spirit is put in first it s there and then it works grace before they have new hearts new spirits the stone be taken out of the heart and there be an heart of flesh the spirit is put in and acts he finds not qualifications or dispositions but brings them works them The Bees when they come to the Hive find no wax no honey there but they bring the wax and honey so the spirit when it comes to mens hearts it finds no wax no honey no graces nor gracious dispositions there but brings them when the spirit comes to regenerate and sanctifie it finds nothing in men but darkness unbelief unholinesse and enmity by which its no more defiled than an Angel by coming into the world which lyes in wickednesse or the Sun shining upon a Dunghil but when it comes to be an Inhabitant a Comforter a spirit of glory to rest upon a man then it finds the heart prepared and made meet for its entertainment and abode Thirdly Observe The gift of the spirit is a great and excellent gift I will put or give my spirit within you The greatness and excellency of it appears in these following particulars First It s the person of the spirit which is a fundamental mercy and more considerable than all his gifts and graces which flow from him the Tree is better than all the fruit the Sun is of more worth than all his Beams Secondly It is the procreator of all grace in the soul Gal. 5.22 The fruit of the spirit is love joy peace faith Take but those four graces see how they are exalted faith is stiled precious 2 Pet. 1.1 peace is said to passe all understanding Phil. 4.7 joy to be glorious and unspeakable 1 Pet. 1.8 and love is magnified by Paul above all gifts and other graces 1 Cor. 13. What a gift then is the spirit which is the Parent not only of these but of all graces and all gifts Ephes 5.9 The fruit of the spirit it in all goodnesse Thirdly It is the Conservator of all grace and good things in us As God conserves the world which is his creature so the spirit conserves grace which is its creature the spirit as it gives being to all graces so it preserves them in their beings and operations It 's the spirit which mortifies lusts Rom. 8.13 And it is the spirit maintains graces John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit As flesh brings forth flesh so it maintains the same and as the spirit brings forth spirit so it maintains the same each maintains their own off-springs The spirit is the Nurse of all those graces it hath brought forth in the heart of any 2 Cor. 4.13 it s called The spirit of faith not only because it creates faith in the heart but keeps it there so it s called The spirit of grace Zech. 12.10 not only because it works grace in men but also because it keeps grace in them hence those who are after the spirit are said to mind the things of the spirit their graces are maintained by the provision of the spirit Fourthly The spirit is he who actuates and consummates our graces the spirit doth not content it self to beget and preserve graces in mens hearts but improves and perfects them we and our graces would act very poorly did not the spirit assist us John 15.5 Without me saith Christ you can do nothing that is without my spirit concurre with your graces and actuate them you can do nothing The Mill may have all things fit for motion the Sails may be spread but if the wind blow not the Mill goes not so a man may through grace be prepared and fitted to every good work but if the spirit blow not he moves not John 6.63 It is the spirit that quickens it quickens us and our graces also 2 Cor. 3.6 The spirit gives life Life to mens persons and life to their graces it s the spirit makes lively and sets grace a work It 's the Sun and influences of Heaven which draw up the sap and make the Tree grow and it is the spirit and its influences which draw out our graces into act they lye still unless fresh blasts of the spirit come upon us and them And as the spirit acts our graces so it perfects them it adds supplyes unto them Phil. 1.19 and changes us into further glory day by day 2 Cor. 3.18 And what is said of Christ Heb 12.2 That he is the Authour and Finisher of our faith the same Christ doth by his spirit and so the spirit is the Authour and Finisher of all our graces Fifthly The spirit is a great and excellent gift in that it doth facilitate sweeten and make delightfull unto us all the wayes of God they are hard and harsh to flesh and bloud as to deny a mans self to passe by wrongs to forgive enemies to bear the Crosse cheerfully c. these are things corrupt nature cannot digest but where the spirit is given they become easie the spirit is the oyl of gladnesse and makes the soul cheerfully fall in with whatever is of God When a child hath
Israel by Jordan from the border to the East Sea that is the Lake of Sodom or Dead Sea as some interpret it But Numb 34.11 it is extended to the Sea of Chinnereth Eastward which is the Sea of Tiberias or Lake of Genesaret John 6.1 Luke 5.1 The South border is set forth unto us in ver 19. and it is from Tamar which Maldonate makes Jericho Others a Town near the Dead Sea and from hence to Meribah or the waters of Strife in Kadeh in the Wilderness of Zin Numb 20.13 27.14 and so to the River which led to the great Sea that River is called Sihor Josh 13.3 Jer. 2.18 and the River of Egypt Numb 34.5 and diâ—tinguished the Tribes of Simeon and Judah from Egypt as Sinetius saith and ran into the Mediterranean Sea which is the great Sea so called in respect of the Sea of Galilee or Tiberias and of the Dead Sea which were little ones to that To this great Sea came the South border The West border is in ver 20. from the border of the great Sea that is from the place where the River of Egypt exonerates it self into the Mediterranean Sea which by Geographers is called Rhinocura and so to Hamah in the North-West towards Mount Hor. This tract by the Sea was the West border Numb 34.6 The Prophet being shewn the borders of the Land in the fore-going Verses is brought here to see the division of it in the three last Verses And the division was to be according to the Tribes ver 21. and this division was to be not ad placitum but per sortem the lot was to fall upon it ver 22. Ye shall divide it by lot the Hebrew is ye shall make it fall that is under lot They might not pick and chuse what part of the Land they had a minde unto but take their portion where the lot fell and here it is ordered that strangers and their children shall not be excluded from inheriting Not all strangers were to have this priviledge but those that should come and dwell amongst them and beget children It was not so in the division of the Land by Moses and Joshua strangers might not inherit amongst them which clearly intimates there was to be a change of the Mosaical state Strangers might come into any of the Tribes which Sanctius understands of Proselytes whose number was great as he saith And into what Tribe soever they come there they were to have inheritance so that now the difference between strangers and natives Jews and Gentiles was to cease and they both had the same priviledge Having given you the litteral sense of the words now let us see what may be the spiritual sense of them for in the letter they were not fulfilled after the return froâ— Babylon but mystically under the Gospel they were 1. Then here is held out unto us The great extent and largeness of the Church under Christ and the Gospel The Land mentioned signifies the Churches state and the bordering of it out North East South West the extent of it into all parts The Christian Church is larger then the Jewish that was shut up in one Nation now it reaches to all Nations Mat. 28.19 neither Asia Africa Europe nor America are excluded Mat. 24.14 Luke 20.47 Rev. 15.4 The Church under the Gospel is universal and invisible 2. Those that are Subjects or Members of this Church are not Hypocrites but Israelites Those that were not Israelites and true Israelites were not to be in this Church Hypocrites scandalous ignorant and unregenerate persons are often in if not the major part of particular visible Churches but of the universal Church of Christ they are not that consists of true Israelites such as Nathaniel was John 1.48 of Jews inwardly such as are circumcised in heart and spirit Rom. 2.29 of such as are enrolled in Heaven Heb. 12 23. of sealed ones Rev. 7. and these stood with the Lamb on Mount Sion Rev. 14.1 These made up the Church and body of Christ 3. The priviledges of this Church do equally belong to all the members of it ver 14. Ye shall inherit it one as well as another None hath preheminence above others in the things of Christ and God As the Jews could not say This Land is more mine then yours I have the priviledges you have not so a Saint a Christian a true member of the universal Church cannot say The Church or priviledges of it are more mine then others who are in the same for all are one in Christ Jesus Gal. 3.28 and there is but one Body one Spirit one hope one Lord one Faith one Baptism one God and Father of all Ephes 4.4 5 6. it is one and the same grace of God one and the same righteousness of Christ one and the same eternal life which they are interested in 4. The state of Christians in the Church and all the spiritual blessings they have therein are of free grace and meer mercy This land shall fall to you for inheritance verse 14. and ye shall divide it by lot for an inheritance verse 22. It was freely given them and what good soever was there in all the milk and honey thereof In like manner the bringing of men into Sion to be members of Christs Body and all the spiritual milk and honey they enjoy in that state is of meer grace and good pleasure Saith Christ himself No man cometh unto me except the Father draw him John 6.45 God hath given unto Christ some men John 17.2 and those God hath given to Christ he brings them to Christ from whom they have milk wine and honey 5. The Church of God under the Gospel consisted of Gentiles as well as of Jews This appears from this That strangers might sojourn amongst them The Gentiles were strangers being neither of the seed of Abraham nor of the Commonwealth of Israel Ephes 2.12 but they were under Ch ist to be in Canaan that is in the Church John 10.16 Of these Christ spake when he said Other sheep I have which are not of this fold them also I must bring that is into the fold It was prophesied in Isa 49.22 that the Gentiles should come in Thus saith the Lord God behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their arms and thy daughters shall he carried upon their shoulders c. The Gentiles and their children should believe and come into the Church of Christ And Isa 56.6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the name of the Lord to be his servants c. eveâ— them will I bring to my holy Mountain and make them joyful in my house of Prayer Isa 65.1 Zach. 2.11 Many Nations shall be joyned unto the Lord in that day and shall be my people Tâ—ese Prophesies and many other to the same purpose are made good and
unto the Jews and the one thousand two hundred and sixty days put for years are drawing to an end and God is about some great things to be done in the world and will ere long break forth That by this City is represented the Church some Rabbins themselves do acknowledge for though they deny our Christ to be the Messiah because he never built them such a Temple and City as Ezekiel describes yet they acknowledge this City and Temple to be understood not corporally or literally but mystically and spiritually And the Talmudists affirm That by Jerusalem we are to understand the gathering of the Gentiles to Christ or the whole body of Christians There be several things observable concerning this City or Church of Christ 1. That it is well and strongly founded usually Cities are built upon hills and mountains which are the strongest parts of the earth and so was this City chap. 40.2 Ezekiel saw the frame of this City upon a very high mountain and on such a mountain is the Christian Cfiurch built on the mountain of Gods Decree and Power on the mountain of Righteousness and Truth it s built upon Christ the rock of ages such a rock as the gates of hell cannot shake or shatter John tells us of this City the new Jerusalem that it had twelve foundations three on every square which were sure firm and would never fail The Lord Christ the holy Scriptures and the Doctrine of the holy Prophets and Apostles must fall to the ground before the Church shall be ruined 2 Tim. 2.19 2. It is comely and beautiful Cities which are built four square especially are so and such was this City it had four thousand and five hundred measures on each quarter there was nothing unfightly on any of the four quarters they were all parallel and had gates alike in them which presented it very delightful to the eye the Church of Christ is comely and beautiful its built not of unhewen stones or timber but such as are well hewen and orderly laid together Hence the Church of Corinth is called Gods building 1 Cor. 3.9 and the Church in general the City of the living God Heb. 12.22 The Church is such a building such a City as is full uf comeliness and beauty it s a congregation of Saints Psal 149.1 It s the garden of Christ Cant. 4.12 his Kingdom Matth. 13.41 his Spouse whom himself saith is fair yea the fairest among women Cant. 1.8 pleasant verse 16. and beautiful 7.1 the Church is Christs body Eph. 1.23 the Spirits Temple 1 Cor. 3.16 and therefore hath curious work in it very glorious and beautiful What David said of Sion Psal 50.2 that it was the perfection of beauty is most true of the Church under Christ and in Christ it s the perfection of beauty Heb. 10.14 By one offering he hath perfected for ever them that are sanctified 3. The greatness and amplitude of this City it had four thousand and five hundred measures Eastward West North and Southward it was eighteen thousand measures in compass which sets out the greatness and vast extent of the Church of Christ Zach. 10.10 God saith he will bring the Jews from Egypt and Assyria and so multiply them that place shall not be found for them Isa 49.20 The children shall say in thine ears that is in the ears of the Church the place is too strait for me give place that I may dwell The Christian Church is spoken of which should multiply so that their habitation must be enlarged as it is Isa 54.1 2 3. Now the tents and curtains of Sions habitation are stretched to the ends of the earth Psal 2.8 Mal. 1.11 From the rising of the sun unto the going down thereof 4. The City hath access unto it from all parts great Cities have many gates East gates West gates North gates and South gates so had this City twelve gates in every quarter three which signifies unto us the great access should be unto the Church of Christ from all parts not onely Jews should come out of the twelve Tribes to enter and dwell in this City and be under the Government of it but multitudes of Gentiles out of all nations and quarters of the world should do so Rev. 7. John saw not onely twelve thousand Jews enter in at each gate but a great multitude also which no man could number of all Nations kindreds peoples Tongues The Jews were numerable forty four thousand but the Gentiles were above so many millions the number of them which entered by the gates was innumerable 5. The happiness of this City which is from the Lords inhabiting there and giving it its denomination the name of it shall be Jehovah Shammah The Lord is there Alexandria was not so happy in Alexander nor Constantinople so happy in Constantine nor Jerusalem in Solomon as this City shall be in Jehovah We read in sacred Scripture of a golden City Isa 14.4 of a Royal City 1 Sam. 27.5 of a renowned City Ezek. 26.17 But their glory and happiness was a shadow to the glory and happiness of this City they were cities without God Jehovah was not there but here will the Lord himself be These words Jehovah Shammah import 1. The presence of God in the Church and that is a happiness to have his presence when God left the Temple and City of Jerusalem that was their great misery Hos 9.12 His presence in Heaven makes it Heaven and his presence in the Church makes it happy Thus saith the Lord I am returned unto Sion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain Gods presence makes it a City of Truth and an holy mountain and that City is happy which hath truth and holiness in it Zech. 8.3 2. His continuance in it he will not be ut hospes in diversorio sed ut haeres in patrimonio he will dwell there he will not leave this city nor depart from it as he did from Jerusalem of old and as he did from the Jews after their captivity Jer. 32.40 I will not turn away from them to do them good Ezek. 37.26 I will set my sanctuary in the midst of them for evermore Rev. 7.15 He that sitteth upon the throne shall dwell with them It is the happiness of a Saint to have the Comforter and his great happiness to have the same abide with him and that for ever Joh. 14.16 So it s the happiness of the Christian to have Christs presence and exceeding happiness to have it for ever 3. His upholding and preserving of it the Church is Gods building 1 Cor. 3.9 He said in Isaiahs days I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windâ—ws of Agates and thy gates of Carbuncles and all thy border of pleasant stones Isa 54.11 12. and when the Lord shall do this he will
many Chapters before it adds weight to the prophesie making those concern'd to mind it more seriously When the Lord speaketh who can but prophesie Amos 3.8 And who can but mind what is prophesied Vers 2. Son of Man prophesie The immortall God speaks to a mortall man honours him with Divine Revelations and that he might not be exalted therewith he minds him of his meannesse and mortality saying Son of Man prophesie Prophesying was not at the will of man but when the Spirit mov'd them to it 2 Pet. 1.21 Thus saith the Lord God What the Prophets gave forth as Prophets was not from their own hearts and heads some humane thing but it was altogether Divine from Jehovah Adonai whose Being is of himself and hath Dominion over all What they and the Apostles writ was the word of God and so ought to be esteemed and received 1 Thess 2.13 Howl ye He speaks to the Egyptians and others upon whom sad judgments were coming he calls to them to lay to heart and lament for the evils were at hand The Hebrew Jalal hath agreement with Alal which signifies in nihilum redigerâ— to reduce a thing to nothing because when men do mourn and lament greatly it wastes and consumes them so as it well nigh brings them to nothing Woe worth the day The words may be read Ah the day alas for the day as Joel 1.15 Or O the woe of the day an unhappy day wherein thy Cities shall be made heaps man and beast destroyed all laid waste and desolate The French is malediction sur ta journee a curse be upon that day Vers 3. The day is near even the day of the Lord is near Day here is put not for a day in strictnesse of sense but for the time wherein those judgements should befall Egypt and other parts and it s call'd the day of the Lord because of his special manifestation of himself When God doth either in mercy or judgement declare himself Emphatically that is said to be the day of the Lord. Other dayes are his dayes but such in a special manner The duplication of the day here is to make the deeper impression both upon the Jews who rested too much upon Egypt and also upon the Egyptians who were secure and feared not he tells them of the nearnesse of it that they may be awakened that they might the more fully be awakened he tells them what kind of day it will be A cloudy Day The Hebrew is Dies Nubis a Day of a Cloud there will no Sun shine that day a black thick dark cloud will arise that day and make a terrible tempest Gods judgements are likened unto clouds and rain for the sadnesse and terriblenesse of them Psal 11.6 He shall rain snares fire and brimstone and an horrible tempest The French is iour tenebreux It shall be the time of the Heathen Heathen may be taken either for the Babylonians who should come and conquer Egypt and then do what they pleased therein and so it should be their day or for the Egyptians and the Nations adhering to them and so it should be their day to be spoiled and suffer grievous things it was a time of undoing these and a time of making the other God had appointed that time for them both Vers 4. The sword shall come upon Egypt The Chaldean Army shall come and make warâ—e upon the Egyptians and they shall be under all the miseries and mischiefs which attend warre and they are many And great pain shall be in Ethiopia The word for pain in Hebrew is Chalchalah which Montanus renders Vacillatio shaking the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble or perturbation the Vulgar pavor fear others dolor magnus great grief which the word imports for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parturire to bring forth notes such grief and pain as women have when they are in travail When the King of Babylon came into Egypt Ethiopia was in travail When the slain shall fall in Egypt It were better rendred when the wounded shall fall men slain are fallen men wounded are ready to fall or falling The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalal signifies one wounded and so the French hath it qui seront naurez tomberont en Egipt And her foundations shall be broken down By Foundationâ— Cityes Towers Forts Castles any strong holds may be understood Some make the foundations of Egypt to be their riches forces and confederates but the first sense of the Word is more Genuine because he speaks of breaking down which is proper to the one and not the other Vers 5. Ethiopia In Hebrew Chus so call'd from Chus the Son of Cham Gen. 10.6 who first inhabited that part of Africa and from him the people were called Cussites from the Grecians it received the name of Ethiopia which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the countenance because the heat of the Sunne there is such as it scorcheth the faces of the people This Country is judged to be as large as Germany France and Italy but not very populous because of the extream heat they circumcise their Males and Females baptizing the Males fourty dayes and the â—emales eighty dayes after their Circumcision and they rebaptize themselves in Lakes and Ponds every year on the day called Epiphany Heylin in his Microcosm because they conceive that the Lord Christ was baptized by John in Jordan that very day But whether this was the Ethiopia Nebuchadnezzar should spoil some question because it is said chap. 29.10 That Egypt should be made desolate from the Tower of Syene unto the border of Ethiopia that is to the Asian Ethiopia Syene was at the front of the African Ethiopia and whether Nebuchadnezzar entred that Ethiopia is doubtful In locum Quistonpius is peremptory in it and saith he never passed beyond Syâ—ne into it Lybia In Hebrew Phut from Phut the son of Cham Vid. suum in Gen. 10.6 Gen. 10.6 and the inhabitants thereof were at first called Phuthaei or Phuttians and afterward Lybians the Country being named Lybia from Lybs a King of Mauritania or from Lybs the Southwind which gently breatheth there or from Lybia a Queen thereof it 's now call'd Sorra which signifies a Desert because its a Country full of sandy Deserts And Varro will have it called Lybia Heylin in Microcos quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wants raine Heretofore all Africa was called Phut afterwards only the Western Parts of Africa as Mauritania and Tingitana Shindler Martinius where the Kingdome of Fez or Lybia now is Lydia The Hebrew is Lud from Lud the Son of Shem Gen. 10.22 as some will have it or from Ludim the Son of Mizraim as others affirme This Lydia was a Region of Asia the less formerly called Maeonia in it were those famous Cities Philadelphia Sardis Pergamus Thyatira and Laodicea Alapide would not have it to be this Lydia
here fulfilled punctually that day the party escaped came with that sad News of Jerusalems being smitten was the mouth of the Prophet opened and mark how forward God is to make good what he promises He opened not his mouth at the end of the day but the evening before the man came which was the beginning of their day he came in the morning by what time the Prophet might be up but God had been with the Prophet before Exod 12.41 Let us learn to be faithfull and perform to a day what we promise rather be before-hand with men then behind with them Fifthly Observe God is pleased sometimes to confirm the truths delivered by his servants by witnesse and signs Here was a witnesse came from Jerusalem to assure the Prophet and others that what had been prophesied against Jerusalem was true and made good here was sign upon sign he was as dumb before and now his mouth was opened which was a confirmation to him and others likewise Isa 44.20 He confirmeth the word of his servant and performeth the counsels of his Messengers Many would not believe Ezekiel not Jeremy touching the destruction of Jerusalem but God confirmed their words Sixthly Observe Liberty to speak the things of God is from the Spirit of God No man can prophesie or declare the things of the Lord unless the Spirit of God breath upon him and open his mouth The hand of the Lord was upon me and opened my mouth and I was no more dumb He had great freedom and boldnesse of speech when the Spirit of God came upon him that fill'd him with Sanctuary water and made the waters flow strongly before the Spirit waters them Prophets are dry before that speaks they are dumb but when the hand of the Lord is upon them then they cannot but speak and distill Heavenly dews or poure out great rains 2 Cor 6.11 O ye Corinthians Our mouth is open unto you our heart is inlarged The Spirit had fill'd his heart with divine things and his mouth was open freely and boldly to communicate the same unto them Verses 23 24 25 26. Then the word of the Lord came unto me saying Son of man they that inhabit those wastes of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for inheritance Wherefore say unto them Thus saith the Lord God Ye eat with the bloud and lift up your eyes toward your idols and shed blood and shall ye possesse the Land Ye stand upon your sword ye work abomination and ye defile every one his neighbours wife and shall ye possesse the Land THese words contain the causes that occasioned and moved God to denounce judgement against the Jews who escaped the Babylonish sword when Jerusalem was smitten The cause occasioning God to threaten them with destruction was their vain confidence that they should possess the Land still vers 24. The causes moving God to destroy them were their sins which are mentioned vers 25 26. Vers 23. Then the word of the Lord came unto me saying When the hand of the Lord was upon him when the Spirit of prophesie was upon him then the word of the Lord came unto him the Spirit brings the word of God unto men Prophets spake as they were inspired by the Spirit of God not of their own heads Ezekiel would rather be silent and dumb then speak from himself Vers 24. They that inhabit those wastes of the Land of Israel Nebuchadnezzar having been a year and half as appears by 2 Kings 25.1 2 3. Jerem 52.4 5 6. before Jerusalem with a great army of the worst of men Ezek 7.24 the Land of Israel oâ— Judah for Israel here is put for Judah could not but be greatly spoiled laid waste when once the Temple City were burnt and ruined then was the Land as a wilderness Zephany calls that day A day of wastnesse and desolation Chap. 1.15 And Jeremy saith The Land was then a desolate Wildernesse Chap 12.10 Some were left by Nebuzaradan to inhabit the waste and desolate places of the Land Jer. 39 10. He left some poor people gave them Vineyards and Fields to labour in and live upon and Gedaliah being made Governour many flocked unto him who had hid themselves in woods holes among the mountains and fled to neighbouring Countries for security Jer 40. 2 Kings 25.22 23. Speak saying Abraham was one and he inherited the Land The Land of Canaan was promised to Abraham and his seed Gen 12.7 Chap 15.18 26.4 Abraham did not inherit it personally he had not so much as one foot of ground in it Acts 7.4 5. He dwelt in it Gen 13.12 but had no inheritance in it therefore they here were mistaken to say He was one and he inherited the Land Abraham was one yea one that believed one that feared loved and obeyed God yet for his onenesse had he not the Land God gave him the Land having an eye to his faith and obedience Gen. 15.6 7. Chap. 22.16 17 18. But we are many the Land is given us for inheritance This was the argument with which they flattered themselves who were now remaining in Judaea that they should still possess the Land and recover themselves again The Land said they was given us for inheritance who are many as well as Abraham who was one if he enjoyed it being but one shall not we much more being many and being his Seed what reason hath God to cast us out of that inheritance he gave our father and us his children He will not do it we shall dwell here grow up quickly being many and recover our former liberty and glory But these men deceived themselves by this foolish reasoning for God did not give Canaan to Abraham because he was one and so principium numeri but propter foedus because of the Covenant which he made with him Gen 15.18 Chap 17.7 8. which Covenant Abraham kept living by faith in God and bringing forth fruits sutable thereunto which themselves did not For had they been the children of Abraham they would have done the works of Abraham as Christ said John 8.39 But you may see what their works were in the two verses following this we are speaking of Besides they had forgotten what God had threatned against those he gave the Land unto if they did forsake and disobey him Deut. 28.63 Chap 30.18 God told them they should not prolong their dayes but perish or be pluckt off the Land Little reason had they also to argue that they should be spared and possesse the Land because they were many for that as Junius well observes A greater number then they who had possessed the Land were cut off or removed out of the Land Vers 25. Wherefore say unto them thus saith the Lord God Their vain confidence provoked the Lord and therefore here he commissions the Prophet to tell them what he judged of them and their sayings His thoughts were
new joyes in God in Christ in the Promises in the Saints and inables us to rejoyce and glory in tribulations Rom 5.3 Fourthly It intitles us to diverse new and excellent things As First To the New Covenant When a man hath a new heart and a new spirit he hath an interest in the New Covenant Jer 31.31 33. The law of sin and principles of Satan and the woâ—ld were writ in the old heart and old spirit and so the party was under the Covenant with death and hell Isa 28.15 but in the new heart is written the Law of God the Law of faith Rom 3.27 Heb 8.10 and so they are under the New Covenant which is call'd Grace Rom 6.14 Secondly To New Names Where there is newness of heart and spirit there they are sealed in their fore-heads with new Names their Title is New Creatures 2 Cor. 5.17 The Seed of Abraham Isa 41.8 Servants of Righteousnesse Rom. 6.18 Children of Light John 12.36 Conquerours Rom 8.37 Gods workmanship Ephes 2.10 Kings and Priests Rev 1.6 Temples of God 1 Cor 3.16 The glory of God Isa 4.5 New born Babes 1 Pet 2.2 His Saints Psal 149.9 Vessels of Gold and Silver 2 Tim. 2.20 Wise Virgins Matth 25. Heirs of Salvation Heb 1.14 Thirdly To a New Lord and Master When their hearts were old Satan was their Soveraign They walked according to the Prince of the aire Ephes 2.2 2 Tim 2.26 His lusts they did execute John 8.44 But having new hearts they have a new Lord a new Master and that is the Lord Christ Phil 1.1 Paul a servant of Christ He had a new heart and now he had a new Master which was Christ he would serve Satan no longer but Christ who dyed for sinners that they might live unto him 2 Cor. 5.15 When the hearts and spirits of men are new they are dead to their old Masters and have new Rom 7.4 Christ is the Husband and Head of every one renewed by his grace he is Lord and Master of all such 1 Cor. 7.22 Matth 23.8 Fourthly To a New Guard Such have a Guard of Angels about them before as they were without God so without the protection of his Angels exposed to all dangers but having new hearts and new spirits being new creatures they have a multitude of the Heavenly Host not only to praise God for their new-birth as they did at Christs birth Luke 2.13 but to attend and protect them Heb 1.14 Are not the Angels ministring spirits sent forth to minister for them who shall be heirs of salvation and none shall be such but those that have new hearts and new spirits for flesh and bloud cannot inherit the Kingdome of God 1 Cor 15.50 Fifthly To New Alliance this change is wrought in them Blasphemers Idolaters Adulterers Drunkards Murtherers Lyars Vnbelievers Hypocrites and all profane ones they the very Devils themselves John 8.44 But when they have new hearts and new spirits then they have new kindred as a man that marries a woman all her kindred becomes his so here all that have new hearts and spirits are his kindred who hath a new heart he is allied unto them all Math 23.8 All ye are brethren All the Saints throughout the earth how great how learned how rich how gifted or gracious soever they be are all brethren yea the Angels are brethren unto those that have new hearts Rev. 19.10.22.9 and that which is beyond all Christ himself is their Brother and Father Math. 12.49 50. Heb 2.12 13. Sixthly To the New Mansions in the City made without hands John 14.2 saith Christ In my Fathers house are many Mansions and I go to prepare a place for you You have right and title to them ye have new hearts ye believe in God vers 1. and I go to prepare and fit places for you in those Mansions Fifthly The excellency of a new heart is this That it sets an high price upon the things of God and a low price upon the things of the world how goodly soever they appear whereas before the things of the world were magnified and the things of God slighted When Paul had another heart and another spirit then before then he had no confidence in the flesh then he did not value his great priviledges he counted them and all things but losse for Christ they did damnifie him rather then advantage him and therefore lookt upon them as dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of no worth chaffe dirt excrements in respect of Christ his righteousnesse and knowledge of him Phil. 3.7 8 9. all which had an excellency and were so prized by Paul that he was willing to lay down his life for them Acts 21.13 When Simon Magus offered the Apostles money for to have power to give the Holy Spirit by laying on of hands Peter in his own name and in the name of the rest said Thy money perish with thee we value not bags of gold and silver but the things of God Acts 8.19 20. When the Conjurers had the Devils cast out of them and new hearts given them they brought forth their books which they had highly valued and burnt them before all men and so many they burnt as came to fifty thousand pieces of silver Acts 19.19 and instead of these they prized the books of Moses the Prophets and Apostles A new heart sees excellency in spiritual things and saith It cannot over value them but for other things it puts them under its feet Sixthly It s excellent in that it doth really make God its end and aims at his glory in its operations before self was all now God is all Acts 20.23 24. Paul was told by the Spirit of God that bonds and afflictions did abide him every where that his life was in danger now had not Paul been a man of a new heart and spirit he would have shifted for himself and let the preaching of the Gospel have fallen but being such an one what saith he None of these things move me neither count I my life dear unto my selfe so I may finish my course with joy and the Ministry I have received of the Lord Jesus to testifie the Gospel of the Grace of God That was Pauls end to make known the grace of God in the Gospel towards poor sinners that so they partaking of that grace might give glory to God and God be glorified by him God and his glory were so in his eye that he gave out a rule for all Christians to eye and mind God and his glory in all things 1 Cor. 10.31 Seventhly It s the principle of eternal life and happinesse When God puts life light and grace into the heart and so makes it new he hath begun our admission into Heaven and happinesse this new heart and spirit are the water springs up into everlasting life John 4.14 They are the Eagles wings will carry you not only up to Heaven but into Heaven Concerning this new heart and new spirit there be divers mistakes
the father to go before and leads it by the hand though the way be stony durty up hill it goes willingly so the soul that hath the spirit to lead it let the way be what it will followeth willingly Psal 119.32 I will run the way of thy Commandements when thou shalt enlarge my heart the spirit doth enlarge the heart 2 Cor. 3.17 where that is there is liberty let the Lord command things hard David will run to do them they are suitable to the spirit and the work of the spirit in the heart Sixthly The spirit is an excellent gift in that it makes them excellent who have it Dan 5.10 11. saith the Queen to Belshazzer There is a man in thy Kingdome in whom is the spirit of the holy gods he is an excellent man none like him in all thy Provinces he hath the spirit of the gods in him which others have not Where the spirit of God is put into a man that man is an excellent man he hath an excellent person in him more excellent than his soul than all souls than all Angels he hath excellent graces and is honourable above others 1 Sam. 9.6 There is in this City a man of God and he is an honourable man said Sauls servant so every one that hath the spirit be he in the City or out of it is a man of God and an honourable man Fourthly Observe There is an union between the Saints and the spirit of God I will put my spirit within you it is not said I will put my spirit upon you but within you So that by vertue of those graces it works in you there shall be an union between you and my spirit This union is not such as is between the three John speaks of 1 John 5.7 for they are one essentially nor such as is between the Deity and Christs humane nature Col. 2.9 for that is personal but it is a mystical union an union of persons not a personall union It is First Reall there is a true oneness between the spirit and those its put into 1 Cor. 6.17 He that is joyned unto the Lord is one spirit he saith not is one body or one soul or hath one spirit with the Lord but is one spirit there is as reall an union as is between soul and body he is so one with the spirit as he is denominated spirit John 3.6 That which is born of the spirit is spirit Secondly It is a wonderful union The spirit of God who is one with the Father and the Son to be one also with man and not with one man but all he is put into even thousands of men is wonderfull John tells us It was a great wonder to see a woman cloathed with the Sun Rev 12.1 but it is a greater wonder to see a man or woman united to the spirit of God which is in our souls and bodyes the faculties and members of them as the sap is in the root vine and branches and here is the wonder the same sap to be in every one of these and in all other Vines Thirdly It is a most glorious union When the Lord came into the Temple it was filled with glory 1 Kings 8.11 and when the spirit is put into a man and the union made between them the man is filled with glory when the Sun shines into an house it fills it with glory when the fire is in the Iron how glorious is it the union between the Fire and the Iron makes the Iron a thick dark solid body as glorious as the Fire it selfe Fourthly It is a strong and intimate union which cannot be dissolved I will put my spirit within you that is into their inward parts the spirit is deeply seated and strongly united unto those it is in 2 Cor. 6.16 I will dwell in them The Greek is I will indwell in them there is such an indwelling of Gods spirit in the hearts of his that he will neither leave nor be thrust out of his habitation John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever I am leaving you saith Christ but when I am gone I will intercede with the Father for you and he shall send the spirit the great Comforter and he shall never leave you he shall abide with you for ever none shall be able to dispossesse or drive him out of you Object But both these seem contrary to Scripture 1 Sam. 16.14 The spirit of the Lord departed from Saul and David did drive away the spirit when he committed his great sins of murther and adultery Answ 1. Wicked men have the spirit from God as a Lord by vertue of the Covenant of works so sinning the spirit departs from them thus was it with Saul he rebelled against God vexed his spirit so that left him but David who was a godly man had the spirit from God as a Father in Christ by vertue of the Covenant of grace and so though the spirit were grieved by his sins it did not depart from him for Psal 51.11 he prayes unto the Lord saying Take not thy holy spirit from me Had it been gone the tenour of his prayer had been for restitution not against ablation of it Secondly The spirit departed from Saul was the spirit of prophesie and those Kingly endowments which he had received 1 Sam. 10.6 they ceased The spirit is oft put for the gifts of the spirit and they do oft-times fail in men Thirdly All men have the spirit of bondage to fear but all have not the spirit of adoption to cry Abba Father whosoever have the same it abides with them Fifthly Observe That before the spirit of God be put into men they are without life or motion towards God or spiritual things they live not to God they walk not in his statutes they live to themselves to the flesh to the creatures and wander from God and his wayes Naturally men are destitute of the spirit sensual as Jude tells you vers 19. Sensual not having the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that have not the spirit at the best are but sensual or soulie men and those had the best souls most reason understanding knew not God Acts. 17.23 1 Cor. 1.21 David tells us Psal 14.2 3. That God looked down from Heaven upon the children of men that is Jews and Gentiles to see if there were any that did understand and seek God that is whether any did so know God as to set them a work to seek him as being the highest good beyond all creature excellencie But what was the issue of Gods so looking upon men They are all gone aside that is from him and his wayes They are altogether become filthy their practices are such as makes them stink There is none that doth good no not one of so many millions of men as are upon the earth there is not one doth good There were men of excellent parts then
did not God destroy his Army and relieve them publickly and privately though there were now no Cityes left God could and did raise them up many Cityes though there were no people to inhabit those Cityes raised God could raise them up men and did make them exceeding populous even as populous as Jerusalem was at her solemn Feasts more populous than ever Fourthly Observe The end of Gods deliverances works and mercies is that God may be acknowledged and glorified When I have brought them out of Babylon planted them in Sion built their Cityes filled them with inhabitants and blessings of all sorts Then shall they know that I am the Lord that I am not like the heathenish gods and lords but that I am faithfull omnipotent gracious and merciful worthy to be honoured and adored by the house of Israel CHAP. XXXVII Verse 1. The hand of the Lord was upon me and carried me out in the Spirit of the Lord and set me down in the middest of the Valley which was full of bones 2. And caused me to pass by them round about and behold there were very many in the open valley and lo they were very dry IN the former Chapter he spake of the Jews Return out of Babylon and likewise of the Kingdom of Christ In this Chapter also he proceeds to comfort the Jews assuring them of their Return who well-nigh despaired thereof and of the union of the two houses Judah and Israel The parts of this Chapter are 1. A Vision of dry bones presented to the Prophet from the 1. ver to the 11. 2. The Interpretation and Application of this Vision from the beginning of the 11. to the end of the 14. 3. A Type of two Sticks and the uniting of them from the 15. to the 20. 4. The explication of the Type from the 20. ver to the end Vers 1. The hand of the Lord was upon me By hand of the Lord the Chaldee understands the spirit of Prophesie which did enlighten and affect the mind of the Prophet so also do divers others But some take it for the power of God upon him or a Divine instinct which like an hand pul'd or mov'd him to some other thing as Chap. 8.3 It was the Spirit of God came upon him as Chap. 3.14 And why it s called the hand of God see Chap. 1.3 And carryed me out in the Spirit of the Lord. The Hebrew may be read thus and is by Mâ—ntanus And the Lord carryed me out in the Spirit that is I was rapt out of my self and my spirit was carryed by the Lord to have a sight or view of Bones If we take the words as they are the sense is this The Spirit of God being upon me carryed me out in the spirit of Prophesie which is the Spirit of the Lord his body was not carryed from place to place He had a Prophetical Vision And set me down in the middest of the valley The Prophet seem'd to himself to see a Hand and to be led out by that hand into a certain Valley all which was Visional not real He names no particular Valley A-lapide saith it was in Campo Sennaar Mesopotamia and Chaldaea were Plains but whether it were in either of them is not specified In vallies Prophets were wont to have Visions Our Prophets first Vision was by the River Chebar and Rivers are alwayes in Vallies and in this Valley it s conceived by some as Lavater observes was this Vision but it s safer to judge that this Valley was also Visionall Which was full of Bones This Valley or Plain was no burying place for then the bones would not have layen upon the face of the earth and been exposed to view Some make these bones to be the bones of all Mankind being dead and to respect the general Resurrection but they are out nothing of that is here intended Some make them to be the bones of the Babylonians but the Prophets scope here is not to comfort them it s the Jews condition he points at and therefore by bones are meant the Jews as is clear v. 11. These Bones were Visional also not real for then they should not have him unburyed suffering reproach Some Jews have an Opinion that these bones were the bones of those Jews that dyed in Babylon and one Rabbi Jose a Galilaean saith That Ezekiel raised those dead Jews many of which return'd into the land of Israel and had children there that when this fell into controversie among the Jews one Rabbi Juda the Son of Bathira stood up and said Ego sum oriundus ex posteritate illorum quos Ezekiel in vitam revocavit I am of that race which Ezekiel raised and shewed the Phylacteries his Parent put upon him and had received from those were rais'd Verse 2. And caused me to passed by them round about The Lord would have the Prophet to take exact notice of them and therefore made him to pass Savif savif undique undique on every side on every side that so he might observe the number and quality of them and where they lay which he did for it follows And behold there were very many in the open valley The number of these bones was great pass'd number and they lay in open view in an open Valley where he had a full sight of them And loe they were very dry These bones were not cloath'd with flesh juycy and full of marrow which had been more easily rais'd to life if so but they were dry all the moysture was out of them they had lain long nigh 70 years in that condition and were almost become earth First Observe It was the Spirit of God mov'd the Prophets to give out those truths are now extant in the Scriptures that directed and enabled them to do what they did The hand of the Lord was upon me and carryed me out in the Spirit to see and give out what you have here The Prophets might not speak or act at their own pleasures but as the Spirit of God moved them 2 Pet. 1.21 so they spake so they acted It was the Spirit in the Prophets that testified against the Jews Neh. 9.30 The words of the Lord of hosts were in the hand and mouth of the Spirit before they were in the heads and mouths of the Prophets Neh. 7.12 The Apostles had the Spirit falling upon and filling them before they gave out Divine truths Act. 2.4 which verified what Châ—ist had said of the Spirit John 16.14 He shall receive of mine and shew it unto you All the truths Paul hath given forth for the Instruction Edification and Consolation of the Church of Christ he received from the Spirit of Christ Hence he saith 1 Cor. 11.23 I received of the Lord that which I delivered unto you And Chap. 14.37 The things I write unto you are the commandements of the Lord he had them all from his Spirit 1 Cor. 2.12 13. Secondly Observe The true Messengers and Servants of God come not
before But there was no breath in them Here were perfect humane bodies as if they had been newly dead or newly formed out of the earth as Adams body was but there was yet no Life in them they were no other then dead carkasses The Coalition of the bones the ascension of sinews flesh and skin upon them argued not life in them but Divine Power acting and ordering them so Verse 9. Prophesie unto the wind Prophesie son of man and say to the wind The word Ruah or Ruach signifies several things Sometimes the Spirit of God as 2 Sam. 23.3 Sometimes an Angel as Job 4.15 Sometimes the soul of a Beast Eccles 3.21 Sometimes the Wind as Job 1.19 Sometimes the breath of Man as Job 12.10 And sometimes the Soul of Man Eccles 12.7 Zach. 12.1 In what sense it 's here to be taken is the question To let other senses passe I conceive here it notes the soul or spirit of Man which is call'd wind or breath here it expresses and declares it's self by breathing which is a wind When all other signes of life fail as speech sight hearing motion c. yet breath oft-times remains and so manifests the soul to be there which is Ruah Chajim the breath of life Gen. 6.17 These bones being brought into the forms of bodies lay destitute of souls and so of life the Prophet therefore is commanded to Prophesie unto their souls If any will understand here by Wind the Spirit of God which is in Scripture compar'd to wind Joh. 3.8 and gives life to the dead Psal 104.30 I shall not contend Come from the four winds O breath and breathe upon these slain that they may live The four winds note out here the four chief parts of quarters of the World East West North and South and the Prophet is commanded to call for the souls of these bodies to come from all quarters where ever they were to breathe upon them that is to enter into them and to cause them to live That he call'd wind before he calls breath now By slain are meant the visional carkasses which lay dead Verse 10. So I Prophesied as he commanded me and the breath came into them The Prophet doing his duty the effect followed he said Come O breath and the spirit soul or breath came into those bodies lay in his view they were animated and thereupon They lived and stood up upon their feet Immediately upon reception of their souls they had life and motion as every bone came to his bone and made up a body so every soul came to its own body and made it to live and to testifie its life by standing up upon its feet An exceeding great Army The bones were many and they being quickned and raised made an Army yea a great an exceeding great Army The word for Army is Chaiil which signifies Vertue Courage and so the words may be rendred They stood upon their feet being of very great Courage First Observe God sometimes puts his servants upon strange imployments even such as seem ridiculous unseasonable impossible He set Ezekiel on work to Prophesie over bones and to say unto them O ye dry bones hear the word of the Lord. This was as if one should water a dry rotten Stick and say Grow God said to Moses Lift up thy rod and stretch out thine hand over the Sea and divide it Exod. 14.16 Here was a strange command and strange work for Moses to do Could his rod or hand divide the Sea Was it not strange work God put Joshuah the men of War and the Priests unto when he appointed them to go seven dayes round about Jericho six dayes together once a day and the seventh day seven times with Trumpets and Rams-horns Joshua 6 So when God commanded Ezekiel to take a tile Pourtray Jerusalem upon it and lay siege against it with Battering-Rams then to set an iron Pan between him and the City for a wall after these things to lie upon his left side 390 days and after that on his right side 40 days were not these strange kind of imployments which God put the Prophet unto Ezek. 4. So Jeremiah must put bonds and yokes upon his own neck and then send them to Kings by their own Embassadors which came to Zedekiah at Jerusalem Jer 27. In all these things there was depth of Wisdom however they seemed unto men Secondly Observe Whatsoever means are used it 's God doth all Here was Prophesie used but that did not the work without God Behold I will cause breath to enter into you and ye shall live God could have done this without Prophesie but that was the means he would use and work in or by We must not neglect means and leave all to God that is tempting the most High neither must we trust to means when used that is to idolize a creature but we must use means and look unto God to be all in them for without him nothing is done and if we make him all in the means we shall make him all after them Thirdly Observe How low deplorable or desperate soever the creature be God can alter it and that easily These dry bones were almost dust and come to nothing their condition was very deplorable and desperate the Prophet himself could not tell what to think of them And did not God alter their condition quickly and with ease He bids the Prophet Prophesie and say Hear the word of the Lord ye dry bones and that being done presently the bones shake come together are cloath'd with sinewâ— flesh and skin receive breath live and stand up Here was a wonderful sudden change wrought with great facility God can make the dry tree to flowrish Ezek. 17.24 Arons rod to bud and blossome Sarahs dead womb to conceive Rivers in high places and springs of water in dry lands Isa 41.18 If God speak but the word these things are done Rom. 4.17 He quickens the dead and calls those things which be not as though they were let God only give a Call and things without life have life and things without beeing have a beeing Jer. 31.15 16 17. Are we in bondage He can easily set us at liberty as he did Peter Are we sick unto death He can easily cure us as he did Hezekiah Are we poor and despicable He can easily inrich us and make us honourable as he did Job when stript of all Are we dead in sins and trespasses that we cannot stir at all towards God or are we dead hearted that we stir poorly towards him He can quicken us in a moment as he did these dry bones so that we shall live move and act vigorously Fourthly Observe There is a mighty efficacy in Gods word when he is pleased to concurr with it and to be present with it in his own Ordinance Ezekiel Prophesies and as he Prophesied there was a noise a shaking of the bones a Coalition of them a compassing them about with sinews flesh and skin an entrance of
affliction he looked upon them and pitied them yea he made their enemies to pity them ver 46. In the book of Judges Chap. 10 16. you have a notable expression to this purpose it 's said there His soul grieved for the misery of Israel Tikzar naph 〈◊〉 abbreviata est anima ejus His soul was shortned When things are laid to heart they dry and shrink up a mans spirits God laid their misery so to heart that his soul was as it weâ—e shrunk up and shorten'd Seventhly Observe There is no state of affliction sin or death but God can and will raise his people out of the same O my peâ—ple I will open your graves and cause you to come up out of your graves Though they had layen 70 years in their graves God would open them When earth lies long undigg'd when graves continue long unopen'd it 's the harder to remove the earth and open the graves What difficulty soever there was in the way God would step over it and do the thing Job lay buried in the grave of Affliction a long season but at length God opened his grave and led him out Job 42.10 The Lord turned the captivity of Job David was in the grave of affliction but God raised him out of it Psal 40 2. He brought me up out of an horrible pit Elacu stupendo saith Munster Out of the miry clay that is out of the deepest and extremest misery Mary Magdalen lay in the grave of sin was in a state of spiritual death and Christ he quickned her he forgave her sins Luke 7.48 The Ephesians did among other Gentiles lie in their graves of sin they were shut up under unbelief that was a weighty grave-stone that kept them under but God rolled away that stone opened their graves and brought them forth Ephes 2.1 You that were dead in sins and trespasses hath he quickned Those aâ—e in a literal sense dead and in their graves God can open their graves and bring them forth also Lazarus had lain four dayes in his grave he was corrupted therein and stunk yet when Christ said Lazarus come forth the grave did open the dead man heard liv'd and came forth Joh. 11.43 44. The keys of life and death are in the hand of Christ be it a grave of affliction a grave of sin or a grave of the body Christ can turn the key open the grave and bring out thereof At last he will open the graves and bring foâ—th all the dead bodies Eightly Observe Nothing in men moves God to put his Spirit into them These Jews were in a despairing condition they said Our bones are dryed our hope is lost we are cut off for our parts They dispair'd dishonour'd God highly thereby and deserv'd to be cut off and perish for ever but see how God dealt with them he promises to put his Spirit in them ver 14. The giving of his Spirit is an extraordinary mercy and he gives it freely Their goodness did not encline God to give nor their sin hinder him from giving Gods choisest gifts are freest as Christ the Spirit and Gospel they are the acts of His good pleasure Ninthly Observe Spiritual life and comfort are from the Spirits indwelling in men I shall put my Spirit in you and you shall live Then they shall live as they had never lived they should live Spiritually Comfortably Natural life in its kind hath an excellency but it 's far beneath a Spiritual life which is call'd the life of God Ephes 4 18. So the comforts of a Natural life may have some sweet and pretiousness in them but they are comfortless comforts to those of the Spirit and Spiritual life Men destitute of the Spirit are dead men and have but dead comforts Those have the Spirit are living-men and have living-comforts The Spirit is a Spirit of life and comfort and wherever it comes it makes men lively and comfortable Tenthly Observe When the people of God are gathered into Canaan they shall have rest there God would bring these Jews out of Babylon into their own Land which was Canaan and there they should rest there 's no rest in Babylon God is gathering his people out of Babylon dayly He saith unto them as it is in Micah 2.10 Arise ye and depart for this is not your rest He is drawing and driving them out of Babylonish and Antichristian conditions and bringing them into Sion where there is true rest though not perfect rest that will be in the Heavenly Canaan whither in due time we shall come Vers 15 16 17 18 19. 15. The Word of the Lord came again unto me saying 16. Moreover thou Son of man take thee one stick and write upon it For Judah and for the children of Israel his companions then take another stick and write upon it For Joseph the stick of Ephraim and for all the house of Israel his companions 17. And joyn them one to another into one stick and they shall become one in thine hand 18. And when the children of thy people shall speak unto thee saying Wilt thou not shew us what thou meanest by these 19. Say unto them Thus saith the Lord God Behold I will take the stick of Joseph which is in the hand of Ephraim and the Tribes of Israel his fellows and will put them with him even with the stick of Judah and make them one stick and they shall be one in mine hand THe Vision of the dry bones and Interpretation of them being ended here the Typical work of two Sticks and the uniting of them succeeds In the three first verses you have the Author of the Type and the Type it self in the two last direction what to say upon inquiry made after the meaning of the Type Vers 16. Moreover thou Son of man take thee one stick The Prophet before had a Vision here he hath a Command He must take a stick the Chaldee saith a Table the Septuagint a Rod the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lignum Wood. Wood or Stick is by a Metonymy of the matter put for a Table or Tally whereon something might be written So it was here he must write upon it For Judah and the children of Israel his companions These were the words to be written upon the Stick In the 17. of Numb v. 2. the Loâ—d commanded Moses to take twelve rods according to the number of the Tribes and Princes and to write every mans name upon his rod. To this doth the Lord allude here commanding the Prophet to take a Stick or Rod and write upon it For Judah that is let Judah the royal and noble Tribe be signified thereby And the children of Israel by these the Tribe of Benjamin is meant which clave to the house of David and fell not from Rehoboam to Jeroboam 1 King 12.23 2 Chr. 11.12 as the other Tribes did This Tribe did wholly adhere to Judah and some also out of other Tribes did some out of Levi and some out of
upon me and brought me thither 2. In the Visions of God brought he me into the Land of Israel and set me upon a very high Mountain by which was as the frame of a City on the South 3. And he brought me thither and behold there was a Man whose appearance was like the appearance of Brass with a line of Flax in his hand and a measuring Reed and he stood in the Gate 4. And the Man said unto me Son of Man behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee for to the intent that I might shew them unto thee art thou brought hither declare all that thou seest to the House of Israel WE are come now to the last part of Ezekiel's Prophesie which is a Typical prophesie concerning Christ and his Church set forth under the Vision of the new Temple City and Kingdom comprehended in these nine last Chapters In which we have 1. The building of the new Temple with the several appurtenances thereof in the 40 41 and 42. Chapter 2. The Ministery Worship and Ordinances of this new Temple in the 43. 44. Chapters 3. The Restitution or Reformation of the whole Land the Common-wealth Kingdom and City with several Ordinances for the Prince and People in the 45 46 47 and 48. Chapters In describing of these the Prophet useth saith Huffâ—nrefferus words and phrases suitable to the state of the Jews he describes as it were the Temple Worship and Land of the Jews Whereas he aims at no such thing but intends the spiritual Kingdom of Christ and the Gospel The scope of this Vision was to comfort the afflicted Jews who being in captivity lamented the desolation of the Temple City and Common-wealth of Israel To the Prophet therefore the Lord shews in a Vision the restauration of them again and not only so but greater things are held out and promised under them as the greatness and glory of the Church under Christ in time of the Gospel of which John speaks Revel 21.22 It 's not an earthly City Temple Jerusalem we are to look at here but a spiritual City Temple Jerusalem viz. the Church of Chrâ—st whose Name is Jehovah-Shammah In this Chapter you have 1. A Preface or Introduction to the Vision 2. A Narrative of the Wall several Courts Gates the Porch of this new Temple and the measures of them In the Preface are five things The Time the Manner the Place the Author and End of the Vision Vers 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the Moneth Here the time is pointed out when this Vision was presented to Ezekiel which was in the 25. year of his captivity so long it was since he with Jehoiakim was carryed into Babylon and kept there His first Vision was in the fift year of his captivity Ezek. 1.2 And this his last Vision was twenty years after in the beginning of the year the tenth day of the moneth which some make to be in the Autumn others in the Spring The fourteenth year after the City was smitten After Jehoiakim had been eleaven years in captivity the City was smitten and utterly laid waste which was in the eleventh year of Zedekiah 2 King 25.2 Jer. 39.2 52.5 From this period or Epoclea is the Vision reckoned fourteen years after the desolation of the City Ezekiel had it Some would prove this year to be the year of Jubilee because it was the 50. from the 18. of Josiahs reign when the Book of the Law was found But that year appears not to be a Jubilaean year Mestlinus makes the year of Jubilee to be in the 10. of Zedekiah's reign and if so this year of the Prophets Vâ—sion was but 16. years after the year of Jubilee and 34. years before the next Jubilee In the self same day The Hebrew is Beetzem haiom in the bone or essence of the day in the body of the day or in the strength of the day when the heat and light were greatest the same words are in Gen. 7.13 where the words are rendered the self same day being an Hebrew form of speech The hand of the Lord was upon me c. The Chaldee saith A Prophetical Spirit from the face of Lord resided upon me others The strength or divine virtue of the Lord was upon me These words we had in Chap. 1. v. 3. where they were opened Here the manner of the Vision is set forth it was by the Spirit of God upon the Prophet enlightning and informing his mind And brought me thither I was brought in mind not in body by the Spirit thither that is to the City that had been smitten but now seem'd to be re-built and so it follows Vers 2. In the Visions of God brought he me into the Land of Israel In those great glorious and wonderful Visions of God wrought in the Prophet by the Spirit of God he apprehended that he was in the Land of Israel beholding not only with the eyes of his mind the things presented unto him but also with the eyes of his body And set me upon a very high Mountain The place where the Prophet had this Vision was in the Land of Israel and upon Mount Sion or Mount Moriah where the Temple was built Moriah is from raah to see this Mount was the Mount of Vision and on it had Ezekiel this glorious Vision Kimohi saith This Mountain is the Mountain of the Temple and this City is Jerusalem on the South Lightfoot on the Temple ch 4. v. 13. The Rabbins conceive the Land of Israel to be the highest of all Lands and Mount Sion or Moriah the highest of all the Mountains in that Land It was a Type of the Church of Christ Heb. 12.22 and therefore it 's represented here to be a very high Mountain and so it was unto John also Rev. 21.10 which words allude to these of Ezekiel The Hebrew for set me is caused me to rest when the Prophet was brought to this Mountain he had rest there is no true rest but in the Church in the Mount of Vision By which was as the frame of a City on the South The Mount it self was South from Babylon and the Cities was on the Southside of the Mount which was smitten there now the Prophet sees in Vision as it were the model or frame of a City he had seen before the ruine of the City and now he sees the raising of it Vers 3. And he brought me thither That is the Spirit of God carryed him in Vision to that Mountain where he saw an Idaea of a City And behold there was a Man whose appearance was like the appearance of Brass Here the Author of the Vision is specified and described from his appearance the Instruments he had and the place where he stood This Man is made by some an Angel by others Christ It was the Son of God appeared in
they defiled Jerusalem what lay in them But of the New Jerusalem it 's written Kings shall bring their glory and honour into it Rev. 21.24 Nor by the Carkeises of their Kings in their high places The word for Carkeises is Pegerim from Pigger which signifies to be without strength sloathful so Carkeises are deprived of all strength and move not they lye where they are fallen cadaver à cadendo The Rabbies tell us that the Kings of Judah had an house near to the Temple yea joyning to it and that they were wont to bury their dead in a Garden belonging to it There they say Manasses and Amon were buried which they gather from 2 King 21.18 26. and that by their Carkeises being so nigh the Temple it was defiled But the places cited doe not say it was in the Garden of the House of the Lord they say it was in the Garden of Vzzah neither do they affirm that this Garden joyn'd to the Temple The Vulgar reads the words in ruinis Regum in the ruins of the Kings and so some Expositors refer it to what we find done by Jâ—siah 2 King 23.12 13. The Altars which were on the top of the upper chamber of Ahaz which the Kings of Judah had made and the Altars which Manasseh had made in the two Courts of the house of the Lord did the King beat down and broke them down from thence and cast the dust of them into the brook Kidron And the High Places which were before Jerusalem which were on the right hand of the mount of corruption which Solomon the King of Israel had builded for Ashtoreh the abomination of the Zâ—donians and for Chemosh the abomination of the Moabites and for Milchom the abomination of the children of Ammon dâ—d the King d file And he brake in pieces the images and cut down the groves and filled their places with the bones of men vers 14. These Altars and Hâ—gh Places which Ahaz Manasseh and Solomon made were utterly destroy'd by Josiah and thereupon call'd The ruins of Kings Another exposition of these words is to understand them of the Children which were sacrificed to Idols and passing through the fire Both Kâ—ngs and others did so by their children 2 King 16.3 Chap. 17.17 Chap. 21.6 Jerem. 19.5 Chap. 32.35 Ezek. 16.20 21. This pâ—â—ctise of theirs greatly provoked God and therefoâ—e he saith Jerem. 16.18 I will recompense their iniquity and the r sin double because they have defiled my land they have 〈◊〉 â—ine inheritance with Carkeises of their detestable and â—bâ—minable things They are call'd Carkeises of their Kings either from the example of Kings who offered their children or from their authority commanding it or from the names of their Idols which were call'd Molâ—ch Milcom and Malchum 1 King 11.7 2 King 23.13 Zeph. 1.5 which signifies a King Moses calls Idols Carkeises Levit. 26.30 and such they are because liveless Psal 115.5 6 7. and loathsome Gillubin Ezek. 22.3 dunghill-gods and Ehikkutzim 2 Chron. 15.8 abominations in the abstract The Carkeises therefore of their Kings it 's not amiss to expound of those Idols they caused to be set up and countenanced The Annotations on this place say The Jews did deifie their dead Kings and kept their bodies for adoration but as Sanctius saith Nullum quod ego viderim extat in Scriptura tam impiae atque insanae adorationis vestigium That place they cite Psal 106.28 is impertinent They ate the sacrifices of the dead that is things offered to Baal Peor a dead God Vers 8. In their setting of their Threshold by my Thresholds and their Post by my Posts The latter part of the former verse Neither they nor their Kings c. together with this verse declare the cause of God's former departing from them God did not account the Temple defiled because the Kings had houses near unto it in which they did wickedly whereas they should have been more holy for their proximity to the Temple This sense some fasten upon the words But that hath more weight in it is Manasses built Altars in the house of the Lord and set a graven image of the grove there 2 King 21.4 7. In or near the house of God there was the image of jealousie Tammuz and other abominations Ezek. 8.5 10 14 18. so 2 King 16.11 12 14. Ezek. 23.39 These were the Threshold by God's Thresholds and the Post by God's Posts these things caused God to go far off from his Sanctuary vers 6. The precepts and traditions of men with their inventions and additions to the worship of God are styl'd Posts and thresholds The Authors of them do lean and stand much upon them and set them in the way to hinder others from injoyment of Temple-priviledges unless they will own and comply with them but such Posts and Thresholds are rotten and faulty The Lord's institutions and appointments are sound and good they bear up his name and worship they are strong and standing things and by them we have entrance into his presence To make any thing like the institutions and appointments of God is prohibited Exod. 30.32 33 37 38. None might make anointing oyle like the holy anointing Oyle which God had appointed if they did they were to be cut off And men may not make Thresholds and Posts like the Lord's Thresholds and Posts much less set them up with the Lord's impose them upon the conscience as the Lord's giving them equal honour and authority with them This is defiling the worship and holy name of God which he will avenge for he will admit no rival or proprietorie in the things of his worship he saith My Thresholds My Posts he will have no adding to or diminishing from what is his Deut. 12.32 The scope of God in these words is this that the worshippers in the new Temple shall do nothing of their own private spirits of their own heads there shall be no superstition idolatry or humane invention added to the worship of God there shall be no heresie no false doctrines no traditions or devices of men Such Thresholds and Posts shall not be set up by the Lord's they are defiling things and such things must not enter into the New Jerusalem Rev. 21.27 neither shall they by their sins cause God to depart from them but shall do all things according to the line of his word and apply themselves wholly to do his good pleasure And the wall between me and them There is but the wall between my Sanctuary and their houses I am but a little distanced from them and yet they have done these things they have forgotten me and defiled my holy name or their Altars Idols Traditions Inventions are a wall between me and them so that they neither come at me nor I at them Isa 59.2 Your iniquities have separated between you and your God they are a partition-wall so thick and high that there is no seeing or hearing one another Wherefore I have consumed them in
that they may be ashamed of their iniquities And here it 's If they be ashamed of all that they have done shew them the form of the house In the first sight of the house is required as precedaneous to humiliation and here humiliation is required as precedaneous to sight of the house The answer to this seeming contradiction is easie The sight of the house first was mercy and that made way for humiliation and then their humiliation upon that made way for further mercy First they had a general sight of the house which caused shame and being throughly ashamed they had a more distinct and particular knowledge of the same The forms and fashions of the house In an house there be several parts as Walls Windows Doors Posts Lintels Galleries Stairs Chambers c. And these are of several forms and fashions which he must shew to the house of Israel even all the forms which is twice mentioned and notes the outward and inward forms of the Church The outward lies in profession in the union and harmony of the parts in the greatness and extent of the whole in the discipline and government of it The inward forms consist in those gratious principles and qualifications are in those professors make up the house and body of Christ in the power of godliness and the cordial closing one with another in the life spirit purity and power of Ordinances There is beauty and glory in the outward forms but most in the inward Psal 45.13 The King's daughter is all glorious within and her cloathing is of wrought gold The Church shines without but is very glorious within all-glorious The Kingdome of God is within men Luke 17.21 and that is in righteousness peace and joy Paul had an eye to both forms when he told the Colossians He rejoyced to see their order and faith Col. 2.5 And the goings out thereof and the comings in thereof There were several Gates in this Temple and they were to come in at one and go out at another Those came in at the North-gate must go out at the South-gate and they came in at the South-gate must go out at the North-gate and not at the Gates they come in by Ezek. 46.9 In this Temple there was no turning back but going forward when the Tabernacle was up there was looking and turning back to Egypt When Solomon's Temple stood there was of them who went backward and not forward Jer. 7.21 Isa 1.4 Jer 15.6 But in this Temple they were to go forward and not backward Isaiah Prophesied that the People of this Temple should be all righteous Isa 60.21 And the righteous hold on their way Job 17.9 All the ordinances and all the laws thereof The Hebrew word for Ordinances is Choak from Chakak to ingrave upon Wood or Stone and that for Law is Torah from Jarah to instruct or teach so that this latter imports the instruction of the mind the former the impression of truth upon the hearts and affections Suarez saith De legib lib. 1. c. 5. that a Law properly so call'd is illuminative reforming and directing the judgement and impulsive moving the heart and will to action Some by these Ordinances and Laws understand the rites and rules they were to observe in re sacrificali for it 's probable being 70. years in captivity they had forgotten them in part if not wholly but not onely these are here intended for then the scope of the vision would extend no further then Zorobabel's Temple whereas it refers chiefly to the Temple and worship of Christ under the Gospel as hath been shewed The Ordinances and Laws thereof are here likewise included and what the worshipers are to do when and how and which belong to the Temple First Observe That to repentant men asham'd of all their evil doings the ways of God's house are to be made known by the Prophets and Ministers If they be asham'd shew them the form and fashion of the house c. If they were not humbled for and ashamed of their abominations which caused the destruction of the first Temple they must not be informed in the mysteries of this Temple either by word or writing Impenitency excludes from Temple-mercies but shame and hearty sorrow for sin makes way for such mercies To them so affected must the forms and fashions the comings in and goings out of the house all the outward and inward forms all the ordinances and laws thereof be made known by word or writing or both they are to be admitted to the mysteries and secrets of the Temple As for dogs holy things are not to be communicated unto them Secondly Observe Temple and Church-work must not be according to mens phansies but according to the mind of God and that pattern He gives forth God set a pattern before Ezekiel he must set it before the house of Israel and they must build and order the Temple answerably they must keep the whole form thereof and all the ordinances thereof they might not adde to nor detract from what God had prescribed Moses in the Tabernacle-work must do all after the pattern given him Exod. 25.40 Chap. 39.42 43. Noah in his Ark-work must keep to what God appointed Gen. 6.14 15 16. 1 Chron. 28.11 12. 13. Solomon in his Temple-work was tied to the pattern given out by the Spirit to David In the Gospel-Church it is so Mat. 28.20 Teaching them to observe all things which I have commanded you Nothing is left to their liberty God's appointments onely must be in his house neither antiquity nor custome nor convenience nor prudential considerations nor shew of holiness nor any pretext whatsoever will warrant any humane invention brought into the Church and Worship of God Thirdly Observe That the Temple and Church of Christ hath distinct and peculiar laws of it 's own Ezekiel must shew them the Laws and Oâ—dinances of the house not those of nature or nations Aliae sunt leges Caesarum aliae Christi Caesars and Christ's laws do differ his are Civil and Christ's are Sacred He rules in Sion and man's laws have no place there Fourthly Observe The Church in due time shall be such a Temple as here it 's represented by this Visioâ— It shall be one large strong and full of glory as this visional Temple was When God gives forth visions it 's in the thoughts of his heart to make them good How shall the house of Israel the true Christians keep the laws and ordinances of his house if it never be built God hath not onely purposed but promised to build it Ezek. 37.26 27. I will set my Sanctuary in the midst of them for evermore My Tabernacle also shall be with them yea I will be their God and they shall be my people And John saw it accomplished in vision hearing God uttering parallel words Rev 21.2 3. And doubtless the time is drawing near for the building of it Now men see a difference between the stones of Babylon which must
thing causeth that signifying they must do nothing may justly cause an ill savour Their loyns must be girt with sincerity and their conversations such as may be in offensive before God and men Of putting off their garments and putting on others when they go out from their ministration wss spoken Chap. 42.14 And they shall not sanctifie the people in their garments Common things were made holy by the touching of holy things according to the Law Exod 29.37 The Priest's therefore put them off lest going out in them the people might touch them and so being sanctified be necessitated to leave their callings Vid. Diodate OEcolampad saith Sanctificare hoc loco est velle haberi sanctum And so the Priests were not to go forth in their garments that the people might esteem them holy The Chalde is Non commiscebuntur cum populo They shall not mingle with the people being in those holy garments and so profane them Pintus hath it to good purpose thus Non exibunt in vestibus sacerdotalibus ad benedicendum populo They shall not go out in their Priestly garments to bless the people but do it in their common garments They must be in another frame of spirit in their approaches to God than in common dealings with the people The 2. Rule given them is concerning their heads They must not shave them nor wear long locks but poll their heads Ths Heathens used to shave their heads especially their idolatrous Priests and God would not have those ministred unto him to conform unto idolaters His must not shave their hair then it would be too short nor nourish it then it would be too long but poll the same keep a medium between both The Ministers of Christ must not shave their heads lest they shouid symbolize with Anti-christian Monks and Friars nor wear it long which is the garb of luxurious barbarous and military men they must neither neglect their hair nor be effeminate in the length powdering or curling of the same but have such a care of that and their habit as becomes the Gospel and the servants of Christ A 3. Rule is the prohibition of Wine nor simply but when they enter into the inner Court This was a law laid upon Aaron and his sons Levit. 10.9 Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the Tabernacle of the Congregation lest ye die It shall be a statute for ever throughout yâ—ur generations Notwithstanding this law the Priests and Prophets were faulty and complaint is made Isa 28.7 The Priests and theProphets have erred through strong drink they are swallowed up of wine they are out of the way through strong drink they erre in vision they stumble in judgement The Jewish Priests were absolutely forbidden wine it 's conceiv'd lest it should cause them to speak or do undecently in their ministrations but wine is not wholly prohibited to the Ministers of the Gospel Paul bids Timothy drink wine 1 Tim. 5.23 Here temperance and sobriety are commanded and commended unto the Ministers of Christ they must not be men given to wine Titus 1.7 but sober vers 8. A 4. Rule is touching their marriage they are not forbidden to marry but are caution'd about the same and shew'd who they must not marry not a widow or one dâ—vorced And Moses mentions two more Levit. 21.14 a profane one and a harlot which they might not take a Virgin or a Priest's widow they might and these must be of the seed of the house of Israel Strange virgins or strange widows they might not joyn themselves unto The scope of the words is that they should marry them were modest chast pious sober and well educated that so they might be a comfort aâ—d an honour to their husbands in that office The Preists were Types of Christ and the Ministers of the Gospel are in Christ's stead unto the people and marriage represents the mystical union and marriage between Christ and his Church therefore of all men they should see to it what wives they take even such as will be subject in all things as the Church is unto Christ Ephes 5.24 and so mind others of their duty Vers 23 24 25 26 27. 23. And they shall teach the people the difference between the holy and profane and cause men to d scern between the unclean and the clean 24. And in controversie they shall stand in judgement and they shall judge it according to my judgement and they shall keep my laws and my statutes in all mine assemblies and they shall hallow my sabbaths 25. And they shall come at no dead person to defile themselves but for father or mother or for son or for daughter for brother or for sister that hath had no husband they may defile themselves 26. And after he is cleansed they shall reckon unto him seven days 27. And in the day that he goeth into the Sanctuary unto the inner Court to minister in the Sanctuary he shall offer his Sin-offering saith the Lord God MOre Rules are prescribed here for the Priests of this new Temple The 1. is that they putting difference in things and persons between the holy and profane the clean and the unclean should teach the people the same This was the Priest's duty of old Levit. 10.10 11. And because it was neglected God complains of the Priests Ezek. 22.26 They have violated my law they have profaned my holy things they have put no difference between the holy and profane neither have they shewed that is to the people difference between the clean and the unclean But now it should be otherwise the Ministers of the Gospel should teach the people sound and discriminating doctrine so that they should know truth from error men sound in the faith from such as were corrupt and heretical Paul taught Timothy to discern between men having a form of godliness and the power of it 2 Tim. 3.2 3 4 5 6 7 8. And Titus he taught to distinguish of persons Chap. 1.10 11 12 13 14 15 16. And John put difference between the clean and the unclean Rev. 21.27 And Christ taught his Apostles and in them all others that holy things must not be given unto dogs Mat. 7.6 The 2. Rule is about Controversies and what they are to do therein When controversies arise they are to hear judge and determine them by the law of God vers 24. In controversies they shall stand in judgement and shall judge according to my judgements not according to their own wills desires of others or laws of men but as God's laws direct and command Christians should bring their differences to theis Ministers and Church-officers that they may make and maintain peace between them judging and determining their controversies according to the Word of God Paul blamed the Corinthians that brother went to law with brother and that before unbelievers and brought not their cases unto the Church 1. Cor. 6.6 Ecclesiastical differences onght to be
from the right side of the house at the South-side of the Altar 2. Then brought he me out of the way of the gate Northward and led me about the way without unto the utter gate by the way that looketh Eastward and behold there run out waters on the right side 3. And when the man that had the line in his right hand went forth Eastward he measured a thousand cubits and he brought me through the waters the waters were to the ancles or waters of the ancles 4. Again he measured a thousand and brought me thorow the waters the waters were to the knees Again he measured a thousand and brought me thorow the waters were to the loyns 5. Afterward he measured a thousand and it was a River and I could not pass over for the waters were risen waters to swim in a River that could not be passed over IN this Chapter are two principal parts 1. A Vision of waters and the description of them from Verse 1. to Verse 13. 2. The bordering and dividing the Land from Verse 13. to the end Concerning the waters they are described 1. From their Original or Place whence they spring and flow ver 1 2. 2. From their increase ver 3 4 5. The man with the measuring line in his hand having led our Prophet up and down to view the Temple the parts and appurtenances of it brings him again to the door of the House that is to the door of the Temple or Sanctuary And behold waters issued out from under c. Vilalpandus makes these waters to be those subterraneal waters which were carried in pipes under ground and issued forth into the Priests Court to wash the Sacrifices and purge away the blood excrements and filth occasioned by the slaying so many Sacrifices for certainly had there not been aquaeducts about Solomons Temple to have cleansed the places where the Sacrifices were slain and prepared it would have been an unsavoury and unhealthful place These waters issued forth some from the threshold some from the South-side of the Altar and so ran away From these waters the Lord takes occasion to speak of spiritual waters The Water came down from under from the right side of c. The Temple was upon an high Mountain Ezek. 40.2 therefore the waters are said to come down and they came from the right side of the House that was the South-side for the front of the House standing towards the East when a man stood and lookt East-ward his right hand or side was towards the South The Altar for Burnt-offering was before the porch of the Temple and at the South-side thereof did these waters run Our Prophet having seen the spring and rice of the waters is led out of the inner Court by the way of the North-gate and brought to the uttermost East-gate where he first entred and it was to behold how the waters ran out there on the right side also The words in Hebrew are Maiim mepaccim aquae phialantes peccah signifies to flow but lente tanquam e phiala manando he saw the waters run there gently and pleasingly they run not fiercely as a torrent but gently as oyl poured out of a vial These waters though they run gently yet increased mightily for upon Christs measuring out a thousand cubits they became waters of the ancles upon his measuring out the two thousand cubits they rose to be waters of the knees upon his measuring out the third thousand of cubits they ascended to be waters of the loyns and upon measuring the fourth thousand they became waters for swimming they could not be waded through they were so deep even a great River impassible What these waters do signifie is worthy enquiry Some make these wate s to signifie the prosperity of the Church that great happiness which the Jews had after their return from Babylon This was an outward mercy and but for a little season for they suffered great and grievous things by Antiochus and others in the Maccabees times But here some spiritual mercy is intended by the waters others therefore understand by them the waters of Baptism which Christ instituted and so came from the Altar viz. the side of Christ but these waters are too shallow to be Ezekiels waters A third sort make them to be the Spirit and gifts of the Spirit It s true the Spirit is said to be poured out Joel 2.28 but it s not to be understood of the person of the Spirit which is infinite indivisible and immoveable but of the gifts and graces of the Spirit with such with him who saith Per aquas istas gratiae benedictiones divinae quibus in Ecclesia dei frumitur designantur A fourth sort interpret these Waters of the Gospel the glad tidings touching mans salvation by Christ which is compared to water frequently in Scripture Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the Sea The knowledge of the Lord Jesus shall abound as the waters of the Sea see Joel 3.18 Zech. 14.8 We may take the Gospel with the gifts and graces of the Spirit to be these waters for the Gospel is veliculum Spiritus the ministration of the Spirit as the Apostle saith 2 Cor. 3.8 And the Spirit with the graces and gifts are oft compared to water as well as the Gospel See Ezek. 36.2 Isa 44.3 and 41.18 Acts 2.17 John 4.14 and 7.37 38 39. Now it remains to shew wherein they are like unto water 1. Water cleanseth it purges away the filth of the body and other things So doth the Gospel with the gifts and graces of the Spirit cleanse the souls of men and purge their hearts from sin and filthiness John 15.3 Now ye are clean through the word which I have spoken unto you Christ spoke unto them the Gospel and that was the word together with the Spirit which made them clean from their unbelief disobedience and other sins 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit The Spirit accompanying the Gospel purified their souls and made them obedient to the truth Ezek. 10.36.25 2. Water moistens and softens the earth which before was dry and hard so that there was no entrance for the plow but being well watered with the rain of Heaven its soft and fit for the plow So the Gospel the Doctrine of Christ moistens and mollifies hard and heavy hearts Those that put Christ to death were hard-hearted sinners but when they heard Peter preach the Gospel and some of that water fell upon their hearts they were softned and became sensible of what they had done They were pricked in their hearts and said Men and Brethren what shall we do Acts 2.37 So Paul was a stout and stubborn fellow but the water of the Gospel did so supple him that it made him yield and say Lord what wilt thou have me to do Acts 9.6 3. Water cools heat the heat of the earth and air
companion of all them that fear thee Christs Disciples gate together Acts 1.15 Peter and John went to their own company Acts 4.23 Verse 10. The fishers shall stand upon it from Engedi even unto Eneglaim Engedi was a Town neer unto the Dead Sea upon the coast of it having strong-holds 1 Sam. 23.29 called Hazazon-Tamar in Jehoshaphats days 2 Chron. 20.2 which A lapide interprets urbs Palmarum a City of Palm-trees because they flourished there â—t had several Vineyards belonging to it Cant. 1.14 From this place to Eneglaim should the Fishers spread their nets Eneglaim was seated at the mouth of the Dead Sea where Jordan emptied it self into it as Junius and Piscator observe and it was in the Eastern part as Engedi was in the Western Before we proceed further take some Observations from Verse 7 8 9 10. Observ 1. The waters of the Sanctuary the Doctrine of the Gospel doth powerfully and speedily beget and bring men to God Such was the vertue of the waters Ezekiel saw that presently they brought forth trees on each side their banks There were trees of Righteousness presently viz. true Christians When Christ preached and the Apostleâ— their Doctrine was received and divers believed John 4.41 7.31 8.30 12.42 Acts 17.11 12 18.8 The waters of the Gospel turn Thorns and Thistles into Vines and Fig-trees and make an Orchard for God where none was This was foretold by Isaiah Isa 41.18 19. I will open rivers in high-places and fountains in the midst of the valleys I will make the wilderness a pool of water and the dry land springs of water I will plant in the wilderness the Cedar the Shittah-tree and the Myrtle and the Oyl-tree I will set in the Desart the Fir-tree and the Pine and the Box-tree together The meaning is God would cause the Gospel to be preached in dry and barren places and there should some of all sorts come in believe and grow up like trees of God Isa 44 3 4. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses This water brings forth trees and makes them good being brought forth Observ 2. The waters of the Gospel have and will have their course they issue out who can keep them in and being out they go toward the East Countrey and go down into the Desart and so into the Sea who can stop them When the Gospel began first to be preached it spread Mark 1.27 28. What new Doctrine is this for with authority commandeth he even the unclean spirits and they do obey him And immediately his fame spread abroad throughout all the Region round about Galilee The Gospel did run like water from Countrey to Countrey and from Sea to Sea 2 Thess 9.1 Observ 3. That people without the Gospel are like unto the Dead Sea that lake of Sodom into which by our Apostasie from God we have cast our selves The Dead Sea in a spiritual sense is the lake of our sins where all things are loathsome dead and deadly whence nothing but corrupt and pestilent vapors do flow Men are children of wrath by nature dead in sins and trespasses Ephes 2.1 3 5. All men are gone astray and altogether become filthy Psal 14.3 Their throat is an open Sepulchre c. See Rom. 3.10 11 12 13 14 15 16 17 18. they send forth mire and dirt as the Sea doth Isa 57.20 and nothing that is good lives in them they stifle all good motions being dead in sin abominable and reprobate to every good work Observ 4. The waters of the Sanctuary have curing and quickning vertue in them Where they came the waters were healed and every thing lived When they flowed into the Dead Sea that was healed by them ver 8. and every thing lived whither the River came ver 9. People in Scripture are compared to waters Rev. 17.1 15. but they are unsavoury corrupt waters like the Dead Sea sending out noysome vapors but when the Doctrine of the Gospel comes in power with the merits of Christ and graces of the Spirit it purges the head from infectious errors the conscience from dead works the heart from vile lusts and the life from base practices and begets life in the dead soul The Corinthians were a Sodomitical people given to uncleanness and all manner of wickedness 1 Cor. 6. having reckoned up a catalogue of sinners in ver 9 10. he saith in ver 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and hy the Spirit of our God How came they to be so it was by Pauls Preaching the Gospel Acts 18.1 7 8 9 10 11. he brought Sanctuary waters unto them which cured and quickned these Corinthians In the Pool of Bethesda God put forth his power and healed by those waters all manner of bodily diseases John 5. and in these Sanctuary or Gospel waters he puts forth his power and heals all spiritual diseases and quickens those that are spiritually dead ver â—5 These waters are living waters Zach. 14.8 and they beget life and encrease life John â—â— 14. and 10.10 Observ 5. The waters of the Sanctuary are fruitful waters they breed trees on each side and abundance of fish The Doctrine of the Gospel breeds Christians and Believers in abundance Acts 1.15 the number of Disciples was about a hundred and twenty Acts 2.41 Three thousand souls were added unto them Acts 4.4 the number of believers were about five thousand Acts 5.14 multitudes both of men and women were added to the Lord Acts 21.20 Thou seest how many thousand Jews there are which believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many ten thousands and Rev. 7.9 I beheld and lo a great multitude which no man could number The trees and fishes multiplied so much in a little time that they exceeded mans Arithmetick Observ 6. The Preachers of the Gospel are fishers Verse 10. The fishers shall stand upon it that is the river and fish there Ye know Christ chose Fishmen to be his Apostles and told them That he would make them fishers of men Mark 1.17 Men are the fish and the Gospel is the net the Promises are the bait and Preachers aâ—e the Fishers Peter threw the net on the right side when he caught three thousand fishes at once Acts 2.41 which was prefigured in the great draught of fishes he took Luke 5.56 The preaching of the Gospel is compared to a net Mat. 13.47 it s good casting this net into the waters where there be store of fish and wise is that man who can catch them Prov. 11.30 he that winneth souls is wise Some Fishers toil all night and catch nothing but where there is wisdom to handle the net and bait the hooks well some fish will be caught Observ
be Jehovah Shammah he will uphold and preserve that building Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevail In ecclesia est Deus qui est suum esse omnium rerum esse praeservare He is the keeper of Israel Ps 121.4 I will keep this city from being besieged stormed or plundered 4. His making himself and his mind known in an especial manner as he did to Moses Exod. 6.3 I appeared to Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known unto them but unto Moses he was known by that name and imparted his mind unto him above others So shall it be in this city Isa 11.9 The earth shall be full of the knowledge of Jehovah Isa 52.6 My people shall know my name Isa 60.16 Thou shalt know that is the Church that the Lord I Jehovah am thy Saviour They in Judah Israel Salem and Sion had other knowledge of God and his Name then the Nations had and they of this city shall have peculiar knowledge of God what others had in the ear they shall have in the eye what others had in the head they shall have in the heart Christ will make great and glorious discoveries of himself and of his mind unto the citizens of this city Rev. 11.19 The temple of God was opened in Heaven and there was seen in his Temple the Ark of the Testament Christ is the Temple of God and his Temple was opened in Heaven that is the Church frequently called Heaven in this Book of the Revelation The Ark in the Old Testament-Temple which had the Table of the Law and the pot of Manna in it typed out Christ the Gospel and mysteries thereof which held out that Christ the spiritual Ark shall not be hid Jehovah Shammah God is present in Christ and Christ will so open himself to this city that himself Father and mysteries of the Gospel will be more plain and manifest then ever 5. His ruling and governing of this City and it s a happy city which hath Jehovah Christ the King of Righteousness to govern it Zech. 14.9 Jehovah shall be King over all the earth and in that day there shall be one Lord not many Lords but one Lord even the Lord Jesus Christ Ezek. 37.22 One King shall be King to them all to all the converted Jews and Gentiles which make this city of God Zech. 6.13 it is said of Christ there that he shall build the Temple of the Lord and he shall hear the glory and shall sit and rule upon his Throne Christ shall bear the glory not onely for building the Temple and the city but also for ruling because he will rule righteously and faithfully to the satisfaction of all Isa 11.5 Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins This girdle he never puts off but is girt therewith always shewing his readiness to be faithful and righteous in his government 6. The pouring out of his Spirit Jehovah is there to pour that out more fully what men had formerly was onely the first fruits of the Spirit Rom. 8.23 A few had it poured out upon them but then will be a more plentiful effusion all the Citizens of this City shall be filled with the Spirit Zech. 12.8 He that is feeble among them at that day shall be as David and the house of David shall be as God and the Angel of the Lord before them then shall the weakest by the Spirit of Christ abound in gifts and graces and be as David who excelled all in his days and his house shall be as God that is full of the Spirit or as the Angels that is having such grace qualities and estimation 7. The making the City and Citizens honorable and glorious then shall it be the renowned royal and golden City guilded with the beams of Christs glorious presence from the head commeth glory to the body A Wife shineth radiis mariti Christ gloria patris sui and this City with the glory and beauty of Christ His presence made the glory of the latter Temple and City greater then the glory of the former and this presence in this Temple and City will make the glory of it grrater then that of the larter Temple and City for then he was there in a state of humiliation but he shall not be so in this he will be in his reigning state and his citizens will be honorable Zech. 9.16 They shall be as the stones of a Crown lifted up not as common stones but as the stones of a Crown and not as stones of a Crown falling to the earth but as stones of a Crown lifted up to be put on the head of a King O quanta dignitas horum civium How great is the honour of these Citizens They are brought in Rev. 5.10 speaking of it themselves Thou hast made us unto our God Kings and Priests and we shall reign on the earth And this is not all the honour for besides this they shall have every one three honourable names for Christ Rev. 3.12 will write upon them the name of his God and the name of the City of God and his own new name 8. The keeping them in unity and love The Citizens shall then be of one minde Zech. 14.9 In that day there shall be one Lord and his name one the invocation and Worship of his Name shall be one then shall that be fulfilled Zeph. 3.9 Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent The Hebrew is with One shoulder A metaphor taken ftom Oxen in the Yoke which draw together as with one shoulder so these Citizens shall joyntly and unanimously knit together and worship the Lord Christ There shall be no Schisms names of distinction as now there are far if when Christ left the World the Saints were all of one heart Act. 2.32 Much more so shall it be in this City when Christ shall be in the midst thereof and guide them by his Spirit into all truth 9. These words Jehovah Shammah import the great delight the Lord will take in this City and the Citizens threof in the Church and members thereof Isa 60.4 She shall be called Hephzi-bah that is my delight is in her Then it will appear the Church is his pleasant portion Jer. 12.10 And the dearly beloved of his soul Verse 7. His glory Isa 46.13 The throne of his glory Jer. 14.21 Yea the crown of his glory Isa 62.3 He will delight in them to do them good to communicate himself unto them Revel 7.15 16 17. He that sitteth on the Throne shall dwell among them They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat For the Lamb which it in the midst of the Throne shall feed them and shall